Orations of divers sorts accommodated to divers places written by the Lady Marchioness of Newcastle.

FUNERAL ORATIONS. (Book 8)

PART VIII. (Book 8)

An Oration to the People concerning the Death of their Soveraign.

Dear Country-men, and Loyal Mourners,

WE may see our Loss by our Love, and our Love by our Grief, and our Grief by our Tears; but we have reason for our General Mourning and Sorrow in every Heart, that our Dread Soveraign is Taken from us. He was our Earthly God, as our Protector, Defender, Assi∣ster, Subsister, Ruler, and Governour; he Pro∣tected us with his Justice, Defended us with his Arms, Assisted us with his Prudence, Subsisted us with his Love, Ruled us with his Power, and Govern'd us by his Laws; and such a Prince he was, as he was Dreadfull to his Ene∣mies,

Helpfull to his Friends, and Carefull of his Subjects; he hath Inlarged his Dominions with the Sword, and Inriched his People with the Spoils, and hath Increas'd his Power both by Sea and Land, and so Strengthned and For∣tified his Kingdomes, as his Subjects have no cause to Fear any Forein Invasion, but may safely sit with Pleasure under their own Vines: And so Wise and Good a Prince he was, that, though he be Gone, yet he hath left Peace and Plenty amongst his People, and Power, Dominion, and Strength to his Successors, with which Heaven grant they may Inherit his Wisdome, Moral Vertues, Divine Graces, Heroick Spirit, Good Fortunes, and Great Fame, that though our Old Soveraign is gone to the Gods above, yet our New Soveraign may be as a God to us here; for which let us pray to our Soveraign Saint, to in∣tercede for us to the Gods on High, to indue their Deputy on Earth with Divine Influences, and Humane Wisdome, to Govern and Rule us as he did.

A young Noble man's Funeral Oration.

Beloved Brethren,

VVE are met together as Funeral Guests to a Dead man, who died in the Flower of his Age, and whilst he Lived, was Favoured of Nature, Birth, Breeding, and Fortune; for he was Handsome of Body, Understanding in Mind,

Noble of Birth, Knowing in Learning, and Rich in Wealth. He was Generous, Valiant, and Courtly; he had a Pleasant Speech, and a Gracefull Behaviour; He was Beloved of the Muses, Admired by the Sciences, and Attended by the Arts; he was Entertained with the Plea∣sures of the World, and Feasted with the Va∣rieties of Pleasures; yet all could not Save him from Death. Indeed Death appears more Cruel to Youth than to Age, because it takes Youth from the most Flourishing time of their Life, although Youth Fears Death less than Age, not that Youth hath more Courage, but Youth doth not Think of Death so often as Age doth, for if Youth had Death in their Mind, they would Fear Death more than Age doth, by so much more as they are Younger, and know the World less; but Youth thinks Death a Long time off from them, although to many he is so Near, as ready to Seize on them; Wherefore if those that are Young, did think they should Die Soon, they would not be so Eager and Fond of the World as they are, nor be so Vain and In∣temperate as many Young Persons be; the brave Gallants would take little Pleasure in New Modes, Gay Cloaths, and Fair Mistresses; a Young Gallant would be but a Dull Courtier, a Melancholy Lover, not Melancholy for his Mistress disfavour, but at Death's approach, not for Love, but for Life; neither would he take Pleasure in Musick or Dancing, for the thoughts of Death would make him Dance false, and put

his Hearing out of Tune, and the Musick would Sound to his Ears as his Passing Bell; neither would he Eye Beauty, but if he did, the Freshest Beauty would appear Faded; In truth all his Senses would be as Rough and troubled VVa∣ters, disturbed by the Storms of Fear, raised in his Mind; for the most Valiant minds are some∣what Disturbed with the thoughts of Death, by reason the Terrors of Death are Natural to all mankind, not so much to Feel, as to Think of, not only for the Parting of Soul and Body, and the dark Oblivion in Death, but for the Uncer∣tain condition after Death; for though Death is not Sensible of Life, yet Life is Sensible of Death; so that it is the Thoughts of Death that are Fearfull, and not Death it self that is so Ter∣rible, as being neither Painfull to Feel, nor Dreadfull to Behold, because Invisible and In∣sensible, having neither Shape, Sound, Sent, Tast, nor Touch; But this Noble Person is past Thinking, and therefore past Fearing, also past Wishing; for he doth not Desire to live in this VVorld again, he Thinks not of the World, or of any thing in the World, he is free from all Trouble of Mind or Body; in which Happi∣ness let us lay him in the Tomb with his Fore∣fathers, there to rest in Peace and Ease.

A Generals Funeral Oration.

Beloved Friends,

THis Noble Person that lies here Dead, was once our General; a Valiant man he was, a Skilfull Souldier, a Wise Commander, and a Generous Giver; he Loved his Souldiers more than Spoil, and Fame more than Life, he was full of Clemency and Mercy, he would give his Enemies their Lives Freely, when he had Over∣come them Valiantly, and he was so Carefull of his Own Souldiers Lives, as he would never Adventure or put them to the Hazard, but when he saw great Probability of Victory; Yet this Gallant man, this Excellent Souldier, whom his Enemies could never Overcome, Death hath Taken Prisoner, with whom he shall have but a dark Lodging, and cold Entertainment. Thus Death is the most Absolute Conquerour that is, for no Creature is able to Resist or defend them∣selves from Death, whose Uncontroling Power makes him Dreadfull, even to the most Valiant men, not that they fear Death's Dart, but Death's Oblivion; for Valiant men love Life, and fear Death more than Cowards, or else they would not Venture their Bodies so often, were it not out of Love to Life, and Fear of Death; Yet is it not that Life, which Cowards are so Fond of, nor that Death which they are so A∣fraid of, but 'tis the Life of their Fame, and

Death of their Name, that Honourable and Va∣liant men so much Love and Fear, insomuch, that to gain the One, and to shun the Other, they will Sacrifize their Bodily Life, and Imbrace their Bodily Death, with more Delight and Pleasure, than the Beautiful'st Woman that ever Nature made; and they are to be Commended for it; for it is Life, that the Gods themselves take delight in; for the Gods are pleased to Live in the Minds of their Creatures, and are Angry if their Creatures Think or Speak not Of them, as well as to Them: So all Worthy men Desire and Indeavour to Live in the Minds of their own Kind, and to be Praised, at least Spo∣ken of; for they Desire and Indeavour to Live both in the Thoughts and Words of men, in all Ages, and in all Nations, and by all Men, if it were possible; it being as Natural for Worthy men to desire to be Remembred, as for all men to desire to Live, and as Natural for men to de∣sire to Live, as to Love themselves. But some say, it doth a man no Good to be Remembred when he is Dead: It may be answered, that then it doth a man no Good, to be Remembred whilst he Lives, for Remembrance Lives in the Absent, and Absence is a kind of Death, but he is as Evil a Natured man, that cares not to be Remembered by his Friends, as those that never Remember their Friends; also he is Unnatural to his Kind, and it may be said, that such men are Ungratefull Monsters, or Monstrous Unna∣tural: But this Noble Person was Remembred and

and Spoken often of by his Absent Friends, and did Remember, and Spoke often of his Friends in their Absence, whilst he was Living, and his Worthy and Valiant Actions will be Remem∣bred and Spoken of now he is Dead, in which Remembrance and VVords he may Live so long as the VVorld lasts, as being the only Re∣ward, this World can give to Worth and Merit, as Piety, Moral Vertue, Valour and Genero∣sity, Wit and Learning; for there is no other Reward in this World, but Remembrance and Praise, which Remembrance and Praise all Good men will give him as his due. Thus will the Tongues and Minds of Living men Build him a Monument of Fame, wherein all his Worthy Acts will be kept in Remembrance, though his Body be Dead, and Buried in Earth, in which let us put it with devout Ceremony.

A judges Funeral Oration.

Dear Friends,

VVE are met together to see Judge N. N's Body laid into the Grave, who in his Life-time was an Upright Judge, for he Judg'd according to Truth and Right, and not for Fear nor Favour; he was free from Cove∣tousness, or corrupting Bribes, he was both a Good and a VVise Judge, for he would never Judge Over-hastily any Cause for or against, un∣till he had Heard all Sides; neither would he

Retard or Delay Sutes Over-long, but in All Causes he was very Attentive, and in Doubtfull Causes very Cautious how to Judge, and in all Criminal Causes, or on Life and Death, he would be very Inquisitive to Know the Truth, for he would not Judge Rashly, as to Judge Be∣fore he had Examined strictly, and had sufficient Proofs and Witnesses, or at least very Great Pro∣babilities of the Truth; Also he was neither a Temerarious nor an Over-bold Judge, neither Cruel nor Foolishly Pittifull; for as he would not Pardon so Much nor so Many, as to Incou∣rage men to Offend or Commit Crimes, so he would not Condemn so Much nor so Many, as to make a kind of a Massacre of Lives; all which made him Live with a Good Conscience, and Die with a Good Courage, not Fearing a Condemnation, neither in This World, nor the Next, but Desired to be Summoned to Gods Tribunal, there to be Tried and Judged of the Course of his Life in This World, to which Divine Judge we leave him, bearing his Body to the Grave, there to leave that, but not to leave the Remembrance of Him, nor the due Praise his Memory deserves.

A Sergeants or Barresters Funeral Ora∣tion.

Dear Friends,

YOu see the Body of Sergeant N. N. lies Dead, ready to be put into the Grave, which shews, that he would not Plead for Life, or else Death had no Ears to Hear his Sute; but if he Pleads as well for Himself at Gods Tribu∣nal, as he did for his Clients at the Barr, he will get Judgement on his side; the truth is, Nature as well as Education made him a Pleader; for Naturally he had a Flowing Speech, and a Flu∣ent Wit, to Turn, Wind, and Form any Cause as he Liked best; for his VVit and Eloquence was such, as to make a Doubtfull Cause seem Clear, and had he not Known by Learning the Laws so Well as he did, yet his Wit and Eloquence would have Covered his Ignorance, and Sup∣plied the Defect of his Learning, but he was as Good and Learned a Lawyer, as an Excellent Pleader, and as Honest a man as Either, for he took more Pains to Plead his Clients Cause, than Pleasure to Take from his Clients Fees; neither would he Prolong his Clients Sute to Drain their Purses, nor yet make his Clients Cause more Doubtfull than it was, to make them more Fearfull of the Success of their Sutes, than they had Reason to fear, and all this to get More Fees; for Fears and Desires are Prodigal Givers,

as well as Promisers; But rather he Pleaded Gratis for his Poor Clients, wherein he shew'd more Charity to the Poor, than Covetousness to the Rich. Thus he was a Good and Gene∣rous Lawyer, a VVitty, Ingenious, Eloquent Pleader; the truth is, he did not only take Pains for his Clients, but Pleasure in his Own Wit, for he had more Delight, than Profit by his Pleading, and yet he did not take so much Plea∣sure in his Own Wit and Eloquency, as Others did which Heard him, insomuch, as more went to Hear him Plead, than those that had Causes to be Pleaded; he Reproached not any man, nor used Railing Speeches, or Violent Actions in his Pleading, as Many, nay Most Pleaders do, but his Behaviour was Civil, his Wit Sweet, and his Speech Gentle; for though his Wit was Quick, Ready, and Free, yet it was neither Salt, Sour, nor Bitter; and though his Speech was Flowing, yet it was not Rough, for it ran in a Smooth though Full Stream; and his Behaviour or De∣meanour was so Gracefull and Becoming, as the One Delighted the Eyes of the Beholders, as much as the Other the Ears of the Hearers; but though his Body be Dead, yet his Wit, Elo∣quency, Elegancy, Honesty, and Abilities, are Living in the Memory of Living men, which will Live by Tradition as Long as there are Men to Remember or Speak: Wherefore let us Keep his Living parts in our Minds, and Bury his Dead parts, as his Body, in the Grave, there to remain in Peace, as the other in Fame.

A Magistrates Funeral Oration.

Beloved Brethren,

VVE are met here together to Mourn for our Loss; for the Death of This man is not only a Loss to every Particular man, but to the whole Common-wealth; for he was a Wise man, and an Upright and Just Magistrate, he did not Serve the Common-wealth to Inrich Himself, as most Magistrates do, but took Pains to Inrich the Common-wealth; nor did he Sell Justice for Bribes, but Punished Bribe-ta∣kers; neither was he Partial, either to the Rich or Poor, but Judged according to Right and Truth, at least to Great Probability: also he kept the Rich from Riot, and the Poor from Idle∣ness, and he took away Superfluities to help Ne∣cessities, not that he Troubled any man for Living to their Degree and Quality, but he would not Suffer any man to Live Above their Degree and Quality; neither would he hinder men from their Lawfull Pleasures and Delights, but he would not Connive at their Disorders and Misrules, neither would he Pardon their Wickednesses: He Regarded not the Slanders of his Enemies, nor was he Revengefull, for he Suffer'd not his Enemies to be Injured, but gave them all the Justice he could; neither was he Unjust to his Foes, nor Ungrateful to his Friends, he had a tender Regard to the Old, Sick, Poor,

and Shiftless; Indeed he was such a Magistrate, as he was a Father, a Husband, a Brother, a Friend, a Master, a Servant, a Slave for the Common-wealth, all which adds to our Loss and Grief, but not to his Happiness; for his Happiness admits of no Addition, he being as Happy as can be, in which Happiness let us leave him, after we have Interr'd him with his Fore∣fathers.

A Funeral Oration of a Student.

Fellow Students,

VVE are met together to VVait upon the Dead Body of our VVorthy Brother in Learning, to be laid in Peace into the Bed of Earth, whose Life was so Studious, as we may say, he was Partly Dead, whilst he Lived, for the most of his Conversation was with Dead Authors, and his Study was as his Grave, so that our Learned Brother hath only Changed his Habitation and Lanlord, as from his Study to the Earth, from his Bodily Life to Death; I confess, his Lanlord, Death, is Covetous, for Death Exacts or Extorts the Flesh from the Bones as his due, yet the Body is more Happy, dwelling more Peaceably with Death, than with Life; and as his Body hath made a Happy Change, so hath his Soul, but his Soul dwells not now with his Body, for the Soul is an Fne∣my to Death, and Flies from it, neither can the

Soul live in the Body, when as the Body is tur∣ned into Insipid Earth, for the Soul being of a Celestial Nature, cannot Live in a Terrestrial place, but when Separated, being Pure in it Self, it is Light, and being Free, as having Liberty, it is Agil, through which Propriety it Ascends unto the Gods on High, and Lives with them Eternally. Thus our Learned Brothers Body Resting Peaceably, and his Soul Living Blessed∣ly, both shall meet Gloriously, and so Let's lay his Corps into the Grave Humbly, Ceremo∣niously, and Piously.

A Funeral Oration of a Divine.

Beloved Brethren,

THis our Dead Brother was an Holy man, both in Profession, and Life; as for his Pro∣fession, he was a Divine, and his Practice was as Pious as his Profession was Pure; he was Bless'd of the Gods, for they Indued him with Spiri∣tual Graces, Inspired him with Spiritual Know∣ledge, and Inabled him with Spiritual Elo∣quence, to Inform, Reform, and Perform the Church of God, according to the Word of God, amongst men; but though his time of Life is Expir'd, yet his true Doctrine will remain for the Satisfaction, Comfort, and Salvation of the Souls in Living Bodies. Wherefore, let us lay his Body into the Grave, and leave it to the time of Glorification.

A Funeral Oration of a Poet.

Beloved Brethren,

OUr Brother, whose Body is Dead, and is brought to this place to be Inurned, was the most Fearfull man that ever Nature made, not to Die, but to be Forgotten; also he was the most Ambitious man, not for Wealth, Title, or Power, but for Fame; In truth, he was so Am∣bitious, as his Body and Mind was Restless, in∣deavouring to Live, like as Nature, or the Gods of Nature, which Live, and are partly Known In their VVorks, and By their Works, which are their Creatures, especially the Chief of their Creatures, which are Mankind; for we cannot Perceive, but that the Chief Habitations of the Gods are in the Minds of men, with which Ha∣bitations they are so Pleased and Delighted, as they Punish those men that Neglect or Forget them; nay, the Gods Made Men, or such kind of Creatures, to Remember them, as to Speak of them, Think of them, and to Admire them in their Praises, Contemplations, and Adorations; also to have Visible VVorship to their Invisible Deities, as to have Altars, Priests, and Sacrifices, to Offer Praise, Prayers, and Thanksgiving: So that the Gods are not Satisfied to Live only To or In Themselves, but in their Creatures; VVherefore, those men Resemble the Gods most, that desire Fame, which Fame is to be Re∣membred

and Prais'd by All Men in All Ages throughout the VVorld; whereas on the Con∣trary, those that Slight, Neglect, or Speak a∣gainst Fame, as being a Foolish Vain-Glory, in that it doth a man No Good, to be Remembered and Praised after the Bodily Life, are Irreligi∣ous, Ungratefull, and Unnatural: Irreligious, not Desirous to Imitate the Gods; Ungratefull, not Divulging. Natures Gifts; and Unnatural, caring not for the Memory of their Own Kind, as not caring to Live with Them, which is to Live in their Minds: Also they are Unjust to Themselves, not desiring their Own Good, as their Perpetual Name, Memory, and Fame. But this our Brother was not of that sort of Mankind, as to be Contented to be Buried in a Terrestrial Oblivion, but would have a Celestial Remembrance, which the Gods Perpetuate for a Reward to his Merit. So let us lay his Body in the Grave, and let his Praise Ring out his Peal.

A Funeral Oration of a Philosopher.

Beloved Brethren,

THis our Dead Brother, when he had Bodily Life, he was a Close Student, and had a Great Library, wherein were more VVorks than he had Time to Learn, and they were of more Several Languages, than he was Capable to Understand; but he Indeavoured, and was

Advanced far in Knowledge; his Study was Na∣tural and Moral Philosophy, his Library the Universe, and his Several Books the Several Creatures therein. As for Moral Philosophy, he knew well how to Compose Common∣wealths, and to Settle and Govern them; also he knew well the Natures, Humours, Passions, and Appetites amongst Mankind, as also to Di∣vide and Distinguish them, and to Order, Form, and Reform them. As for Natural Philosophy, he did not only Study the Outward Forms of several Creatures, but their Inward Natures. In truth, his Conception was so Subtil and Peir∣cing, his Observation so Dilative, his Reason so Strong, his Wit so Agil, his Judgement so Solid, his Understanding so Clear, and his Thoughts so Industrious, as they went to the First Cause of several Effects, and he did not only Converse with the Body, but the Soul of Nature, indeed he was Nature's Platonick Lover, and She re∣warded him in Discovering to him her most Hidden and Obscure Secrets, by which he begot Great Wisdome and Everlasting Fame; for though his Body be Dead, yet his Good Laws, VVise Sciences, Profitable Arts, VVitty Ex∣periences, Graces, Vertues, and Eloquence, will Live for the Benefit and Delight of Li∣ving men, in all Nations and Ages; and though we have great reason to Mourn for his Bodily Death, yet we have more reason to Rejoyce for his Glorious Fame; but leaving his Merits to Life, and his Body to Death, let us lay him

into the Grave, to Transmigrate as Nature plea∣ses.

A Funeral Oration of a Dead Lady, Spoken by a Living Lady.

Dearly Beloved Sisters in God,

VVE are met as Sorrowfull Mourners, to attend this Dead Ladies Corps to the Grave; She was in her Life the Rule of our Actions, and will be in her Fame the Honour of our Sex; She was Favoured of Nature, the Gods, and Fortune; Nature gave her Wit and Beauty, the Gods gave her Piety and Charity, and Fortune gave her Wealth and Education; She was Adorned by the Graces, Beloved by the Muses, and Attended by the Arts; She was So∣ciable in her Conversation, Just in her Promises, and Generous in her Gifts; She was Industrious in all Good Actions, Helpfull to all Distress'd Persons, and Gratefull for all sorts of Cour∣tisies; She was Humble in her Own Prosperi∣ties, and full of Magnanimity in her Own Ad∣versities; her Mind had no Passage for any Evil, nor no Obstruction against any Good; But to repeat or summ up the Number of this La∣dies Merits, is beyond my Rhetorick or Arith∣metick; for certainly she was Composed of the Purest Effence of Nature, and the Divinest Spi∣rits of Heaven; She had the Piety of Saints, the Chastity of Angels, and the Love of the

Gods, in which Love let us leave her Soul, and lay her Body in the Grave, till the time of Glo∣rification.

A Foreiners or Strangers Funeral Oration.

Beloved Brethren,

YOu shew your Charity and Humanity, and that they are not Bound up to Particulars, or to your Friends, and Country-men, but that they Extend to Strangers, in coming to see this Stranger, who Died out of his Native Country, Decently to be Buried in a Forein Land, I mean Forein, as from his Native Country, although the truth is, that all the World is Common to Mankind, for Nature hath not assigned Men to any Particular place, or Part of the World, but hath given All the World freely to them, as if she made the World and all other Creatures only for Man's sake; for all other Creatures are not so generally Disperst, or rather so Spreading and Branching throughout the World as Man∣kind is, by reason they Belong, Breed, Prosper or Increase in Particular Climates, as some in Cold, and others in Hot, and some in one Part of the World, and some in Another, for some Creatures will be so farr from Increasing in some Particular Climates, as they cannot Live in them, but in all Parts of the World that are Ha∣bitable, there be Men. 'Tis true, Different Cli∣mates may cause men to be of Different Com∣plexions,

but what Complexions soever they have, they are all of the same kind as Mankind, and of the same sort of Animals; for though all Beasts are of Beast-kind, yet a Fox and an Ass is not one and the same sort or kind of Beast; but there is no such different sort amongst Mankind, for there is no difference of men in their Natu∣ral Shapes, Proprieties, Qualities, Abilities, Capacities, Entities, or the like, unless some Defects to some Particulars, which is nothing to the Generality, for all the kind of Mandkind is all alike both in Body and Mind, as in their Shapes, Senses, Appetites, Speech, Frowning, Laughing, Weeping, and the like, as also alike in their Rational Parts, as Judging, Understan∣ding, Conceiving, Remembring, Apprehending, Considering, Imagining, Desiring, Joying, Grie∣ving, Loving, Hating, Fearing, Doubting, Ho∣ping, Believing, and the like; And therefore, since not any man can be accounted as a Stranger in any Part of the World, because he hath by Nature a Right as a Natural Inheritance, to In∣habit what part or place of the World he will; But all Mankind are as Brethren, not only by Kind, but by Inheritance, as being General Sha∣rers and Possessors of the World, so this Dead man ought not to be accounted as a Stranger, but a Brother; VVherefore let us Mourn as we ought to do for a Dead Brother, and Accompany his Hearse to the Grave with Religious Cere∣mony, there leaving it in Rest and Peace.

A Post-Riders Funeral Oration.

Beloved Brethren,

YOu have Exprest your Humanity and Cha∣rity in coming to this Poor, Unfortunate man's Burial, which though he was a Poor man, yet he was an Honest man, and therefore is much the more Worthy to be Praised; for Poverty and Necessity is a great Temptation to Kna∣very, as much as Riches is a Temptation to Foolery, which is Vanity, nay, Riches is not only Guilty of Vanity, but Vice, as Luxnry, Pride, and Wantonness, whereas Knavery is Cheating, Coosening, Stealing, and the like, of all which this Poor man was Free; And as he was an Honest man, so he was a Laborious man, for his Profession of Life was a Post-Rider, an Unfortunate Profession for him, for he Riding fast upon a Stumbling Jade, fell down and Broke his Neck. Thus we see that Misfortunes as well as Sicknesses bring many to their Lives ends, and many times to a Miserable end, for Misfortunes take Life away Unawares, and sometimes Unprepar'd to Dye; so this man did not Think, when he got on the Horses back, he should Ride Post to Death, for had he thought so, he would have Chosen to Run a-Foot, a Safer, though a Slower pace: But could his Soul Ride Post on Death to Heaven, as his Body Rid Post on a Horse to Death, he might Out-strip

many a Soul that is gone before him; for though his Soul, as all Souls are Light, and of no Weight, yet Death is no nimble Runner, being Cold and Numb, and nothing but Bare Bones, a Hard Seat for a Tender Soul: Besides, the way to Heaven is so Narrow and Steep, as Death cannot Get up, for should he Venture, his Soul would be in Danger to be Overthrown, and cast into Hell, which is a Deep, Dark, Terrible, and Dreadfull Pit, wherein is no Hope of Getting out: The truth is, Death carries many Evil Souls down into Hell, but Good Souls he leaves at the Bottom of the Hill, that leads up to Hea∣ven, from which those Souls Climb and Clam∣ber up with great Difficulty; for whatsoever is Excellent, is Hard to Get or Come to, whereas that which is Bad, is Easie to be Had. But how∣soever, this Poor man is Dead, and we shall see him Buried, leaving his Soul in its Journey, and his Body in the Grave.

A young Virgins Funeral Oration.

Beloved Brethren, and Sisters in God,

VVE here meet, not only as Funeral Mourners, but as Marriage Guests, to Attend and Wait upon a Young Virgin, to see her Laid into her Nuptial-bed, which is the Grave; 'Tis true, her Husband, Death, is a Cold Bed-fellow, but yet he makes a Good Husband, for he will never Cross, Oppose, nor Anger her,

nor give her Cause of Grief or Sorrow, neither in his Rude Behaviour, Inconstant Appetite, nor Lewd Life, which, had she Married any other Husband, might have made very Unhappy, whereas now she will know no Sorrow; for there is no Whoring, Gaming, Drinking, Quar∣relling, nor Prodigal Spending in the Grave, for Death Banishes all Riot and Disorder out of his Habitations; there is no Noise nor Disturbance in his Palace; Indeed Death's Palace is a place of Peace, Rest, Quiet, and Silence, and there∣fore all are Happy that Dwell there, for there is no Envy, Malice, Slander, nor Treachery; there Men are not Tempted with Beauty, nor Women Flattered into Wantonness, they are Free from all Tentation or Defamation, neither are they Troubled or Tormented with Pain or Sickness, for Death hath a Remedy for all Dis∣eases, which is Insensibility; the truth is, Death is not only Charitable to Help all Creatures out of Misery, but Generous, as to be so Hopitable, that he sets Open his Gates for all Comers, insomuch, as the Meanest Creatures that are, have a Free Entrance, and the Same Entertain∣ment with the Noblest, for there are no Cere∣monies of State, All is in Common; there is no Pride, nor Ambition, no Scorn, nor Disgrace; and Death's Palace is so Spacious, as it is beyond all Measure or Circumference, being sufficient to Receive all the Creatures Nature makes; and since there is such Store of Company in Death, and Death so Generous and Hospitable,

why should we Fear, or be Loath to Dye? nay, why should not we Desire to Dye, and Rejoyce for those Friends that are Dead, especially Con∣sidering the Unhappiness of Life, wherein Man is most Miserable, because he is most Sensible and Apprehensive of what he Suffers, or what he may Suffer? But this Young Virgin is Happier by Death than many Others are, because she hath not Liv'd so Long to Suffer so Much as those, that are Older, Have done, or as those that Live to be Old, Will do. Wherefore, let us Rejoyce for her Happiness, and put her into the Grave, the Bed of Rest, there to Sleep Qui∣etly.

A Young New-Married Wif's Funeral Oration.

Beloved Brethren,

VVE are met together at this time, to see a New-Married Wife, which is here Dead, to be Buried; She hath made an unequal Change from a Lively Hot Husband, to a Dead∣ly Cold Lover, yet will she be more Happy with her Dull, Dumb, Deaf, Blind, Numb Lo∣ver, than with her Lively, Talking, Listning, Eying, Active Husband, were he the Best Hus∣band that could be; for Death is far the Happier Condition than Marriage; and although Mar∣riage at first is Pleasing, yet after a time it is Dis∣pleasing, like Meat which is Sweet in the Mouth,

but proves Bitter in the Stomack; Indeed, the Stomack of Marriage is full of Evil Humours, as Choler, and Melancholy; and of very Evil Disgestion, for it cannot Disgest Neglects, Dis∣respects, Absence, Dissembling, Adultery, Jea∣lousie, Vain Expences, Waste, Spoil, Idle Time, Laziness, Examinations, Cross Answers, Pee∣vishness, Frowardness, Frowns, and many the like Meats, that Marriage Feeds on: As for Pains, Sicknesses, Cares, Fears, and other Trou∣bles in Marriage, they are Accounted as whole∣some Physick, which the Gods give them; for the Gods are the Best Physicians, and Death is a very Good Surgeon, Curing his Patients with∣out Pain, for what Part soever he Touches is Insensible. Death is only Cruel in Parting Friends from each other, for though they are Happy, whom he Takes away, yet those that are Left behind, are Unhappy, Living in Sorrow for their Loss; so that this Young New-Married Wife, that is Dead, is Happy, but her Husband is a Sorrowfull Widdower; But leaving Her to her Happiness, and Him to be Comforted, let us put her into the Grave, there to Remain un∣till the day of Judgement, which Day will Im∣body her Soul with Everlasting Glory.

A Widdows Funeral Oration.

Beloved Brethren,

THis Widdow, at whose Funeral we are met, Lived a very Intemperate and Irregu∣lar Life all the time of her Widdow-hood, for which not only Nature, but the Gods might be Angry with her; for though She did not Sur∣feit with Feasting, yet She Starved her self with Fasting, and though She did not Drink her self Drunken, as many Women in this Age will do, yet She did Weep her self Dry; She grew not Fat and Lasie with overmuch Sleeping, but be∣came Lean and Sick with overmuch Watching; She VVatch'd not to Dance and Play, but to Mourn and Pray, nor did She waste her Wealth in Vanities, but She did waste her Life in Sor∣row; She Sate not on the Knees of Amorous Lovers, but Kneeled on her Knees to God; Her Cheeks were not Red with Paint, but Pale with Grief; She did not wear Black Patches on her Face, but Black Mourning on her Body; She was Adorned with no other Jewels than her Tears; She had no Diamond Pendents in her Ears, but Transparent Tears in her Eyes, no Oriental Pearls about her Neck, but Drops of Tears lay on her Breast; Thus was She Drest in Tears. She suffered not Painters to Draw the Picture of her Face, but her Thoughts did Form her Husbands Figure in her Mind; She

hung not her Chamber with Black, but her Mind with Melancholy; She Banished all Stately Ceremonies, and Ceremonies of State, and set her self Humbly on the Ground; She past not her time with Entertaining Visitors, but Entertain'd her Self with the Remembrance of her Husband; She did not Speak much, but Think much. In short, She was so Intemperate in her Grief, as her Grief Kill'd her, it may be said she was Murdered with Grief, and no kind or manner of Murder is Acceptable either to Nature or the Gods, but some sorts of Murders are Hatefull to both. Yet this Widdow, how∣soever she Offended in her Over-much Grie∣ving, She had Pardon for her Praying, and to prove the Gods did Pardon her, they Granted her Request, which was, to take her out of this World without Painfull Sickness, and so they did; for She was so free from Pains, as She parted with Life with a Smiling Countenance, and lay as Still as if She lay to Sleep, She brea∣thed out her last Breath so softly, as those that stood Close by her Bed, could not hear her Sigh, and when She was Dead, her Beauty, that all the time of her Mourning was Obscured in her Sorrows, Appear'd in her Death, only the Gloss of her Eyes were Covered with their Lids, for Death had Shut her Eye-lids down, and Seald up her Lips, which Lips seem'd, as if they had been Seal'd with Red Coloured Wax, although Death had Kist them Cold; for now Death is her Lover, not an Amorous, but a Deadly Lo∣ver,

to whose Imbraces we must leave her Body, after we have laid it in the Bed of Earth.

An other Widdow's Funeral Oration.

Beloved Brethren,

VVE are met as Funeral or rather Mar∣riage Guests of a Dead Widdow, who is now Re-married to her Husband in Death, and no question, but their Souls will Joy in the Knowledge of each other; for though Bodies Dye, yet Souls do not, but Live for ever, Death having Power only over the Sensitive, not over the Rational Life; for Knowledge Lives, though Senses Dye; and if the Soul Lives, no question, but all that is Inherent in the Soul Lives, as all the Passions, Affections, Thoughts, Memory, Understanding, Judgement, Concep∣tions, Speculations, Fancy, Knowledge, and the like, which are the Parts and Ingrediences with which the Soul is Composed, Form'd, and Made; Thus the Soul being made of such Thin, Fine, Pure, and Rare Matter, Death can take no hold of it, for Death's Power is only on Gross Corporeal Substances or Matter, not on Celestial Bodies, but Terrestrial; but this Wid∣dows Soul was Purer than other Souls usually are, (for there are Degrees of Purity in Souls, as well as Degrees of Grossness in Bodies.) The truth might easily be Perceived in her Life, for there was as much Difference between

her Soul and Other Souls, as between Souls and Bodies, at least as much Difference as between a Glorified Soul, and a Soul Imbodied; Nay, her Soul was so Pure, as it did Purifie her Body, for it did Resine the Appetites, which Cleared the Senses; besides, her Soul did Instruct the Senses, which made them More Sensible, so that they were kept Clean, Clear, and Health∣full by Temperance, and made Apt, Quick, and Ready by Reason, insomuch, as Time had but a Little Power to Hurt them, and was not Able to Destroy them without the Help of Death, had she Lived Long, but Death to shew his Power, destroyed her Body without the Help of Time, for she Lived not to be so Old as for Time to make a Trial; yet her Body Lived Longer than she was willing it should have done, desiring it might have Died when her Husband Died, but the Gods Forbad it; for though any Creature, especially Man, may Call Death when he Will, and Force him to take his Bodily Life away, yet the Gods are Angry, if any man will not stay whilst Death comes of Himself with∣out Inforcement. Nevertheless, Death did Fa∣vour this Widdow; for though he did not take her so Soon as she would have Died, yet he suf∣fered her not Long to Live a weary Life, for which Favour she received Death with Joy, and a Smiling Countenance, whereas Death for the most part is received with Fear and Sadness; and since she Rejoyced at her Death, we have no Reason to Mourn now she is Dead, especially in

that she Lived and Died Vertuously, and Pi∣ously, for which the Gods will Advance her to Everlasting Glory; For this Glory let us Praise the Gods, and Bury her Body in her Husbands Tomb or Grave, that their Dust or Ashes may lye together.

A Young Child's Funeral Oration.

Beloved Brethren,

VVE are the Funeral Guests to a Young Male Child, an Infant, who Died soon after it was Born, and though all Men are Born to Live, and Live to Dye, yet this Child was Born to Dye, Before it had Lived, I mean in Comparison of the Age of men; Thus this Child was Born, Cried, and Died, a happy Con∣clusion for the Child, that he had Finished what he was made for, in so Short a time, for he could not have had less Pain, less Trouble, nor less Desires, to have left the World, had he Liv'd longer, for Life is Restless with Desires, Sickly and Painfull with Diseases, Troublesome with Cares, Laborious with Labour, Grievous with Losses, Fearfull with Dangers, and Mise∣rable in all; which Misery this Child hath Escap'd, but had he Lived, he could not have Avoided it: besides, he is not Guilty of Self∣acting Sins, and so Deserves no Punishment, for neither Commission nor Omission can be laid to his Charge, having no time for Either, so that he

is Free from Both, as also from Suffering, either in this World, or the Next, unless there be such a severe Decree, as the Child shall Suffer for his Parents faults, which Faults he could neither Hinder nor Annul, neither did he Approve, nor Allow them, nor Assist them in Evil; But it is not probable, he shall Suffer, being Innocent; and Death, that is Accounted the Wages of Sin, may rather be taken as a Gift of Mercy; also Death might be said to be a Purifier from Sin, as well as a Punisher of Sin; Wherefore, this Child is past the Purgatory of Death, and is in the Heaven of Peace, Rest, Ease, and Happiness, in which let us leave him, after we have Cove∣red his Corps with Earth.

An Old Ladies Funeral Oration.

THis Old Lady was Favour'd by Nature, Fortune, and Time, Nature in her Youth gave her Beauty, Fortune gave her Wealth, and Time and Nature gave her long Life; She was Courted in her Youth for the Pleasures of her Beauty, and Flattered in her Age for the Profit of her Wealth, but being Chast and Wise, She was neither Corrupted with the One, nor Delu∣ded with the Other, not Tempted with Court∣ship, nor Coosen'd with Flattery; and as She was Chast and Wise, so She was Pious, for the Gods gave her Grace, to bestow her Wealth to Charitable uses; Thus what she Got by For∣tune,

she Gave to Heaven, indeed she Bought Heaven with Fortune's Gifts, for none can get into Heaven but by Faith and Good Deeds, and her Faith did Believe, that her Good VVorks would be as an Advocate to Plead for her, and no question, but they have gotten her Sute, and her Charity will Live here on Earth, though she be Dead, and those she Relieved will make her their Saint; Thus she will be Sainted both on Earth and in Heaven, which is as Great an Honour, and a more Blessed Condition, than the Emperours had with all their Conquefts, Pow∣er, Pride, and Vanity, for the height of their Ambition was to be Deified on Earth, and to be Sainted in as much; They were Worshipp'd for Fear, She Pray'd to for Love; They had Idola∣trous Worshippers, She Sanctified Petitioners; Their Idols lasted but a time, She shall be Blest for Evermore.

An Ancient Man's Funeral Oration.

Beloved Brethren,

AGe hath Ushered our Friend to Death, and we are here met to attend him to the Grave; it is an Human, Charitable, and Pious Service, to see the Dead laid Decently and Ceremoniously into the Earth, and it is an Happiness for the Dead, to be Inurned with their Fore-fathers; for who knows to the Contrary, but that there may be a Natural Sympathetical Intermixing with

their Dust, and an Earthly Pleasure in their Mixture? for certainly there is a mutual So∣ciety In the Earth, as well as On the Earth, and why may not the Earth have a Sympathetical Intermixing and Conjunction as well as the other Elements? I Perceive no Reason against it; but whether there be an Incorporating, Asso∣ciating, and Friendship, as Dust with Dust, I know not, surely there is a Peaceable Abiding, having not a Sensible Feeling or Knowledge, whereas Life, wherein Sense and Knowledge Dwells, is Restless, full of Troubles, Misfor∣tunes, Pains, and Sicknesses to the Body, and Perturbations in the Mind, so that the Body is Seldome at Ease, or the Mind at Quiet; But Life hath tried the Patience, and Death the Courage of our Friend, for he was neither Im∣patient with Life, nor Fearfull of Death, he had such Great Experience living so Long, as to Know, there is neither Constancy, Certainty, nor Felicity, amongst or with the Creatures in this World, and Time had made him so Wise a man, as he knew by Himself, that there was no man Perfect, nor truly Happy, for Happiness and Imperfection cannot Associate together: yet by his Wisdome, he did Inform, Reform, Rule and Govern himself as well, as Nature and the VVorld would give way or leave to; for he would never Command any, but those that were Willing to Obey, and he did Obey those, he Could not Command, he would never make a fruitless Opposition, but was free from

Faction and Sedition, Ambition and Covetous∣ness, for he knew, there is not any VVorldly thing worth an over-earnest Desire, nor any thing so Permanent, as could be kept Long; he would Temperately make use of what he Had, and what he VVanted for his Use, he did Ho∣nestly Indeavour for it, and what he could not have Easily and Freely, he was Content to be without; Moreover, he was so Moderate in his Desires, as he did Scarcely desire what was Ne∣cessary, and oftentimes he would Part from his Own Maintenance to Relieve the Distresses of Others, believing he could Suffer want more Patiently; indeed he had such a Power and Command of Himself, as the Appetites of his Body, and Passions of his Mind, were as Obe∣dient to his Will, as Saints on Earth, or Angels in Heaven are to the Gods; and this VVise Government of Himself, made him fit for the Company of the Gods, with whom we Leave his Soul, and will Interr his Body as we ought.

An Old Begger-Womans Funeral Oration.

Beloved Brethren,

THis VVoman, that is here to be Buried, was Old when she Died, very Old, and as Poor as Old, and though she was Old, yet she had Longer Acquaintance with her Poverty than Age, being alwayes Poor from her Youth, in∣deed so Poor, as she was Forced to Beg for her

Livelihood: Thus she was a Double Begger; but now she is gone to Beg at Heavens Gate, both for Food and Raiment, where, if Heavens Por∣ter lets her In, she will be Fed with Beatifical Food, and Cloth'd with Celestial Glory, a great and good Change, for here she was Fed with nothing but Scraps, and Cloth'd with Raggs, and much ado to Get them, not without long Stay and earnest Intreaties; so Hard are men's Hearts and Cold are men's Charities; the truth is, men in Prosperity feel not the Misery of Adversity, and being not Sensible of their Want, are not Ready in their Relief: besides, they think all that is given from their Vanities and Luxuries' is a Prodigal waste, and it is to be Observ'd, that those that are Richest, are the most Uncharitable, whereas those that have but Little, yet will give to those that have Nothing to Live on, feeling in some sort what Want is; And to shew the Hard Hearts of Mankind to their own Kind, this Woman, although she had Begg'd almost Fourscore Years, yet she got so Little, as she had nothing to Leave, not so much as to Bury her. But as she Lived on Cold Cha∣rity, so now she Lies with Cold Death, a Cold Condition, both Alive and Dead; the first Cold she Felt to her Grief, this last Cold she is Insen∣sible of to her Happiness, in which Happiness we will leave her, and put her into the Grave of Peace.

A Young Brides Funeral Oration.

Beloved Brethren,

THis Young Virgin, that lies here Dead, ready to be Buried, this very day had she Lived, she had been Married, for so her Lover and She had Design'd, at which designed time she little thought Death should have been her Bridegroom, and that her VVinding sheet should be her Wedding Smock, and her Grave her Bride-Bed, there to lye with Death, but doubt∣less Death was as far from her Thoughts, as her Lover neer to her Heart: for had she Believ'd she should have Died so soon, or but Fear'd it, she would not have made such Preparations, as usually Young Maids do for their Wedding daies; indeed Young Maids have Reason e∣nough to Esteem much of That day, for it is the only Happy day of their Life, it is a day which is wholly Consecrated to Love, Joy, Pleasure, Bravery, Feasting, Dancing, Mirth and Musick, on that day their Hearts are Merry, and their Heels are Light, but after their Bridal Shoos are off, their Dancing daies are done, I mean they are done in respect of Happiness; for though Married Wives keep more Company, and Dance and Feast oftner than Maids, having more Liberty, yet they are not so Merry at the Heart, nor have they so Lively Countenances, nor are so Galliard after they have been Married some

time, as they were Before they were Married, or as they were on their VVedding day, for their Mirth is Forced, and their Actions more Constrain'd, though not so much Restrain'd; whereas Maids and Brides, their very Thoughts as well as their Persons Dance, Sport, and Play in their Minds: But this Young Virgin, and Dead Bride, can neither Dance nor be Merry, neither hath she Cause to Weep or be Sad, nor she hath no Amorous Thoughts towards her Bridegroom, she takes no Notice of him, his kind Imbraces do not make her Blush, neither doth she Hate or Fear him; she Grieves not for the Change, nor Thinks she of her Living Lo∣ver, that should have been her Living Husband, but is now her Living Mourner, whose Tears like Raining Showers have all Bedewed her Hearse; and though she was not led with Bride∣maids to the Church, yet she is brought by Virgins to the Grave, her Hearse is Crown'd, though not her Head, and Covered with white Satin, like as a Marriage Gown, and all her Tomb is Strew'd with Flowers sweet, like to a Bridal-Bed, in which Tomb let us lay her, and then Sing Anthems instead of Epithalamiums, and so leave her to her Rest.

A Child-Bed Womans Funeral Oration.

Beloved Brethren,

VVE are met together to see a Young Dead Woman, who Died in Child∣Bed, to be laid into the Bed of Earth, a Cold Bed, but yet she will not take any Harm there, nor we shall not fear she will Catch her Death, for Death hath Catch'd her; the truth is, that although all Women are Tender Creatures, yet they Indure more than Men, and do oftner Venture and Indanger their Lives than Men, and their Lives are more Profitable than men's Lives are, for they Increase Life, when Men for the most part Destroy Life, as witness Warrs, wherein Thousands of Lives are De∣stroyed, Men Fighting and Killing each other, and yet Men think all Women meer Cowards, although they do not only Venture and Indan∣ger their Lives more than they do, but indure greater Pains with greater Patience than Men usually do: Nay, Women do not only indure the Extremity of Pain in Child-birth, but in Breeding, the Child being for the most part Sick, and seldome at Ease; Indeed, Nature seems both Unjust and Cruel to her Femal Creatures, especially Women, making them to indure all the Pain and Sickness in Breeding and Bringing forth of their Young Children, and the Males to bear no part of their Pain or Danger; the

truth is, Nature hath made her Male Creatures, especially Mankind, only for Pleasure, and her Female Creatures for Misery; Men are made for Liberty, and Women for Slavery, and not only Slaves to Sickness, Pains, and Troubles, in Breeding, Bearing, and Bringing up their Chil∣dren, but they are Slaves to Men's Humours, nay, to their Vices and Wickednesses, so that they are more Inslaved than any other Female Creatures, for other Female Creatures are not so Inslaved as they; Wherefore, those Women are most Happy that Never Marry, or Dye whilst they be Young, so that this Young VVo∣man that Died in Child-Bed is Happy, in that she Lives not to Indure more Pain or Slavery, in which Happiness let us leave her, after we have laid her Corps to Rest in the Grave.

A Souldiers Funeral Oration.

Beloved Brethren,

THis Dead man, whom you attend to the Grave, was, whilst he Lived, a Valiant, Gallant man, and an Excellent Souldier, for that was his Profession in times of VVarr, a Noble Profession, for all Valiant Souldiers are Ho∣nour's Sons, Death's Friends, and Life's Ene∣mies, for a Souldiers Profession is to Destroy Lives to get Honour and Fame, by which De∣struction Death is a Gainer; In truth, Death is a Souldiers Companion, Camerade, and Fami∣liar

Acquaintance, but not a Souldiers Friend, though Souldiers be Death's Friends; he is no Stranger to Souldiers, for they see him in all Shapes, Postures, and Humours; yet the most Terrible Aspects of Death could not Affright nor Terrifie this Souldier, nor cause him to Remove an Inch back, for he would Venture to the very Jaws of Death. Thus Bold, Adventurous Soul∣diers do more Affright Death, than Death doth Affright them, insomuch that Death for the most part Runs away from Valiant men, and Seizes on Cowards, and daring not Assault Va∣liant men in the Fore-front, he Steals upon them as it were Unawares, for he comes Behind Valiant men, when he takes hold of them, or else he Seizes on them by Treachery, or Wea∣kens their Bodies so much by Sickness, as they are Forced to Yield; Indeed there was no other way for Death to take this Valiant Souldier but by Sickness, for he could never take him in the Field; But Death is of the Nature of Ungrate∣full men, who Indeavour to do those most. Mis∣chief, that have been most Bountifull to them, and are Ready to take the Lives of those they were most Obliged to; for Valiant men give Death Thousands of Lives to Feed on, yet he is like some Gluttons, the more they Eat, the Lea∣ner they are, nay, Death is so Lean, as to be only Bare Bones, and by his Empty Scul he may be thought a Fool, having no Brains, though he be rather a Knave than a Fool, for the De∣ceives or Robbs Nature and Time of many

Lives, taking them away before Nature and Time had Ordain'd them to Dye; But leaving Death to Ingratitude, Cheats, and Robberies, we must also leave him this Dead Souldiers Body for to Feed upon, for all Heroick men are Death's most Nourishing food, they make him Strong and Lusty; and since there is no Re∣medy, let us place this Dead Heros on Deaths Table, which is to put him into the Grave, and there leave him.

An Oration concerning the Joys of Heaven, and Torments of Hell.

Beloved Brethren,

YOu have heard of Heaven and Hell, Gods and Devils, Damnation and Salvation, and that you shall have a Fulness of Bliss in Heaven, and be Everlastingly Tormented in Hell; also you have heard Hell and Heaven described to you, as that Heaven is Composed and Built all of Pretious Stones, and Rich Metall, as Gold, Diamonds, Rubies, Pearls, Saphyrs, and the like; as also what Degrees and Powers there be; and for Hell, it is described, to be Dark as Night, and yet great Elemental Fires, in which the Damned shall be Tormented, the like for other Torments, that Devils use as their Rods and Scourges to Punish the Damned; also that the Devils do Curse, and the Blessed Sing and Rejoyce; Moreover, you have heard by your

Teacher, and seen Painted in Pictures, both the Shapes of Devils and Angels, the Angels with Wings, and the Devils with Horns and Cloven feet, like Beasts; all which may be True, for any thing we sensibly know to the Contrary, and yet Perchance all these Relations may be False, as the Relation of the Situation of Heaven and Hell, and the Architecture of either, or the Shapes of Devils or Angels, or the manner and wayes of their Pleasures and Delights, and their Pains and Torments; all which may not be so, as they are Usually Described to us, but made by men's Fancies, for no Mortal man is come either from Heaven or Hell, to tell us Punctually of every particular Truth. Yet a Heaven and Hell, Good and Bad Angels, Pains and Torments, Joys and Pleasures there are, for both Reason and Faith informs us, also God himself tells us in his Holy Writs, and by his Inspired Priests and Prophets, that there is Re∣ward for the Good in Heaven, and Punishment for the Bad in Hell; but if we will give our Imaginations leave to Work upon that we can∣not Know, whilst we Live here in this World, let us Imagine what is most Probable; and first for the Situation of Heaven and Hell, or the Ar∣chitecture of either, or the Shapes of Devils or Angels, it is beyond my Imagination; yet some Imagination may beget a Belief, at least some Probability of the Joys in Heaven, and the Tor∣ments in Hell; Wherefore, I'le begin with the Glorified Bodies in Heaven, which Bodies in

their Glorified Condition shall have their Sen∣ses more Perfect, and their Appetites more Quick, the Body being Purified into a Cele∣stial Purity, than when their Bodies were Clogg'd with a Terrestrial Grossness, which made their Senses Weak, and their Appetites Dull; these Glorified Bodies shall have their Senses Fill'd, and their Appetites Satisfied in a Spiritual manner, as thus: The Sight shall have the most Beautifull, Splendorous, Pleasant, and Glorious Objects, not that those Objects are Corporally Without them, but only in their Sight; and such Varieties of such Sights, as they shall see each Sight Fully to Admire them, but not to Tire them, and being Satisfied, they shall have New, and with every New Sight a New Admiration, and after every Admiration a New Sight: The like for the Sense of Hearing, which shall be Fill'd sometimes with Eloquent Language, Witty Expressions, and Fancy, Ex∣prest both in Verse and Prose, sometimes Rati∣onal Discourses, Wise Sentences, Oratory Speeches, and Learned Arguments, also Har∣monious Musick, Melodious Voices, and Plea∣sing Vocal Sounds, with such Variety and De∣light, as Art nor Nature never knew; yet no∣thing shall Come from Without to the Ear, or be Conveyed into it, but be Within it: And as for the Sense of Sent, such Sweet Perfumes, and Ravishing Sweets shall it Smell, as every Sent shall breed a New Desire, and every Desire a New Sent, and have in all a Satisfaction; yet

nothing of these Various Sweets, or Sweet Perfumes, shall enter from Without into the Nostrils, but be Within them: And as for Taste, Delitiously and with Gusto shall it Feed and Satisfie the Stomack, not with Food, but Taste, for Taste shall be the Food, and every Appetite shall bring a New Taste, and every Taste a New Appetite, and every Appetite shall be Satisfied, yet in the Mouth shall not any Meat be: The like for Touch, which is a kind of Taste, there shall be a Feeling Pleasure, where every Touch shall be a New Pleasure, and every Pleasure shall bring a New Touch, there shall Touch feel a Comfortable Heat from a Freezing Cold, and a Refreshing Cold, upon great Sultry Heats, and yet no Fire nor Frost shall Touch their Bo∣dies; there shall it feel a Scratching Pleasure, to take off Itching Pain, yet nothing Hurt the Body; there shall it feel a Soft and Downy Touch, as from a Hard Rough Pain, yet nothing Press the Body, and all the Body shall feel such Ease, as if it came from Hard Labour, and such Rest, as from a Tedious Travelling, and Infinite of other Pleasurable and Delightfull Touches, as are not to be Exprest. Thus every Sense shall be Satisfied in a Spiritual way, without a Gross Corporeal Substance, and the Blessed Souls of these Glorified Bodies, and Spiritual Satisfacti∣ons of Glorified Senses and Appetites, shall be fill'd with all Perfection, as a Clear Understan∣ding, a Perfect Knowledge, a Pure Wit, a Sound Judgment, and a Free Will, and all the

Passions Regulated and Govern'd, as they ought to be, into Love and Hate, as Hate to the Wicked and Damned, and Love to the Bless'd and Glorified; and such Delights shall they have not only in the Pleasures of their Glorified Bo∣dies, but in Themselves, such as God himself Injoys; thus shall Souls and Bodies be Bless'd and Glorified in Heaven. And after the same manner and way, as Blessed Souls and Bodies have Delight and Pleasure, and Fulness of Joy in Heaven, so shall the Souls and Bodies of the Damned have Terrour and Torments, and Ful∣ness of Horrour in Hell; for as the Senses and Appetitces have Variety and Satisfation of Plea∣sures in Heaven, so shall the Senses and Appe∣tites have Variety of Terrour, Dread, and Hor∣rour, and be Surfeited with Aversion, Loathing and Reluctancy, and fill'd with Misery and Evil: As for the Sense of Touch in Damned Bodies, it is not probable they are Burnt with Elemental Fire, as many Think, but their Sense of Touch hath such a Burning Feeling, as is so far beyond the Elemental Burning, as that Bur∣ning is a Pleasure to it, and such Excessive Va∣riety of Pains, it is probable they have, as Art could never Invent, nor Nature make, nor Sense Feel in this World, nor Thought of man Ima∣gine: And for the Sense of Sent, it is not pro∣bable there is the Smell of Brimstone and Sul∣phur, for that may be indured without a great Dislike, but it is Probable and to be Believed, that their Sense of Sent smells Varieties of

filthy Stinks, yet not from Without them, as of the Devils making, but Within themselves: And as for their Sense of Hearing, it is not pro∣bable, that the Devils do Vocally Roar or Ver∣bally Curse, but that the Damned have in the Sense of Hearing, Infinite, Confused, Fearfull, and Dreadfull Noises, Reproaching, Exclaming, and Cursing Words and Speeches: And as for the Sense of Sight, it is not so much the Devils Ugly and Monstrous Shapes, which they see, but their Sense of Sight is fill'd with Infinite Varieties of Ugly, Deformed, Monstrous, and Terrible Sights. Thus it is probable the Dam∣ned are Tormented. Also 'tis probable, that both the Damned and Blessed are Fixt to their Places; for the Blessed having Fulness of Joy and a Fruition of Desire, have no Occasion or Desire to VVander from Place to Place, for it is Rest∣less Desire, and Unsatisfied Appetite, that Moves and Removes, seeking for that they would Have, and cannot Get, or for Something, they know not VVhat, for which the Damned may desire to Remove; but as the Bless'd Saints are Fixt with a Fulness of Joy and Admiration, not caring to Remove therefrom, so the Dam∣ned are so Strucken with Fear and Terrour, as they Dare not Remove, if they Could; and as the Satisfaction, Variety, Pleasure, Delight and Joy of the Blessed, begins and continueth without End, so the Variety of Aversion, Terrour, and Torments, begins and continues for Ever; But the most Probable Opinion is, that the Fulness

of Joy is the Love of God, and the Fulness of Pleasure the Glory of God, and the Horrour and Torments of the Damned is the Want of that Love and Glory.

An Oration to a Congregation.

Dearly Beloved Brethren,

MAn hath not only Vain or Erroneous Ima∣ginations or Opinions, but Beliefs, being without Ground or Foundation, which is with∣out Sense and Reason; for what Sense and Rea∣son hath Man to Imagine or Believe, that Hea∣ven, which is Celestial, should be Composed of Terrestrial Materials, as of Pure Gold, Crystal, and Pretious Stones, and not rather Believe it to be only the Beatifical Vision of God? and what Sense and Reason hath man to Believe that Hell is Hell, for Want of the Presence of God, whereas the Omnipotent God must Necessarily be all Fulfilling? and is it not a strange Contra∣dicting Opinion or Belief, that Hell is Dark, and yet that in Hell is Elemental Fire and Terrestrial Brimstone? and what Sense and Reason hath Man to believe, that Celestial Bodies have Ter∣restrial Shapes, whereas we may easily Perceive, that all outward Shapes, Forms or Figures, are according to the Degrees of the Purity or Gross∣ness of the Substance or Matter they are Com∣posed of? Wherefore, Man hath not any Rea∣son

to Believe, that Angels, which are Celestial Substances, can have Terrestrial Shapes; and what Reason hath Man to Believe, that Angels in Heaven have the Shapes of Men on Earth; but if they should believe they have Terrestrial Shapes, why should they believe them to have Mens Shapes, and not the Shapes of other Crea∣tures? it might be Answered, the Belief Pro∣ceeds from the Son of God, who did Take upon Him the Shape of Man, but then we may believe, that Angels are of the Shape of Doves, because the Holy Ghost, which is Co-equal and Co-eternal with the Son, did Take upon Him the Shape of that Bird. Also what Reason hath man to Believe, that the Devils Shapes are partly of the Shape of Beasts, as to have Tails, Horns, Claws, and Cloven feet? do they believe that the Shape of Beasts is a more VVicked or Cursed Shape than any other Animal Shape? But these Opinions or Beliefs proceed from Gross Conceptions, made by Irregular Moti∣ons, in Gross Terrestrial Bodies, or Brains in Mankind, who make Hell and Heaven, God, Angels and Devils, according to their Fancies, and not according to Truth, for Man cannot Know what is not in his Portion of Reason and Sense to Know, and yet man will Judge and Believe that, which he cannot possibly Know, which is Ridiculous even to Human Sense and Reason. But to Conclude, Dearly Beloved, men's Thoughts are too Weak, their Brains too

Little, their Knowledge too Obscure, and their Understandings too Cloudy to Conceive Gods Celestial Works or Workings, or his Will or Decrees, Fates or Destinies; Wherefore, Pray without Forming, Obey without Censuring, Fear his Power, Love his Goodness, and Hope in his Mercy, and the Blessing of God be amongst you.

An Oration to a Sinfull Congregation.

Beloved Brethren,

YOu Live so Lewdly, Riotously, and Wick∣edly, as if you did not Believe there are Gods or Devils, Heaven or Hell, Punishment or Bliss, and as if there were none other Life after this Life, but you will find you shall be so Punished for your Wickedness, unless you A∣mend, as you will Curse your Birth, Life, and Death; for so Bad and Wicked you are, that the Seven Deadly Sins are not sins enough for you, but Daily, nay Hourly, you Study to make more Deadly sins, nay you are so Ingenious in Devising Sin, as you are the most subtil Artisans therein that ever were; you are a Vitruvius for Desigining Sins, a Pygmalion for Carving out Sins, an Apelles for Painting out Sins, a Galileus for Espying out Sins, an Euclid for Numbring and Multiplying Sins, so that your Sins are now past all Account, an Archimedes for Inventing

Sins, an Aristoteles to Find out Sins, a Cicero in Pleading for Sins, an Alexander in Fighting for Sins, an Homerus in Describing Sins, and your Lives and Actions are the Foundations, and Materials, the Stones and Chisals of Sins, the Boords and Planks, the Light, Shaddows, and Colours of Sins, the Perspective Glasses of Sins, the Figures of Sins, the Instruments and Engins of Sins, the Lines, Circles, and Squares of Sins, the Bodies, Parts, and Lives of Sins, the Tongue and Speech of Sin, the Arms of Sin, the Brains and Wit of Sin: Thus you are no∣thing but Sin Within and Without, for Life, Soul, Thoughts, Bodies and Actions are all Sin; Indeed you seem, as if you were neither Made by Nature nor God, but Begotten or Produced from Devils; for Nature Exclames against you, and God Abhorrs you, the Devils will Own you, but God of his Mercy give you Grace to Repent and Amend your Lives, that what Sin is Past, may be Blotted out, and that your Lives, Thoughts and Actions may be such, as may Gain upon Eternal Blessedness, and Everlasting Glory, for which let us Pray.

An Oration, which is an Exhortation to a Pious Life.

Beloved Brethren,

YOu come here to be Instructed, but yet you do not Amend your Lives, for you Live Idlely and Wickedly, you make no Profit of your Instructions or Exhortations, for it seems by you, that the more you are Taught, the more Ignorant you are, like those that become Blind, or their Sight Dazled with Too much Light; Indeed you Live as if you had not Rational Souls, or that you thought Souls Die as Bodies do, but you will find you have Souls that shall Live to indure Torment, if you do not Reform your Lives: 'Tis true, many have Strange, and some, Atheistical Opinions concerning the Soul, for Some have had Opinions, that Man hath no other Soul, but such as Beasts have, and Others, that the Souls of all Creatures Go out of one Body into an other, and that Death doth but Change the Souls Lodging; and Some have had an Opi∣nion, that there is no such thing as a Soul, but that which is called a Soul, is only Animal Life; and Others believe there be Souls, but they Die as Bodies do; Others, that there is but One great Soul, which is the Soul of the World; but the Right and Truth is, that men have Particu∣lar Souls, which not any other Creature hath,

which are called Rational Souls, and shall Live for Ever, either in Torment or Bliss, according to their Merit; But the Best and Wisest men make no question of the Rational Soul of Man∣kind, though many Learned men Trouble their Heads to prove What the Soul is, for some be∣lieve the Soul is Corporeal, others it is Incor∣poreal. Also many Trouble themselves to know, When the Souls of Mankind Enter into their Bodies, some think Before the Body is Born; others hold, it enters not Untill the Body is Born; and some think, that the Body receives the Soul so soon as it receives Life in the Womb; and some think Before, as when it is newly Conceived: but those that are of an O∣pinion, that Life and Soul enters into the Body together, believe their Departs together by Death; and those that think the Soul enters not into the Body untill it be Born, believe the Soul is but a Weakling at first, and grows Stronger as the Body grows Older. Thus they Trouble their Heads, and Exercise their Wits concerning the Soul, to know What it is, and How it is, but never take Thought as how it Will be when they Dye, like the Dog that left the Substance to seek for the Shaddow, so men leave the Sal∣vation, and Dispute about the Creation: But my Exhortation is, that you would Pray more, and Dispute less; for what shall we need to Trouble our Minds, whether the Soul be Corporeal or Incorporeal? or if Corporeal, of what Matter it

is made of, so that it be Capable of Glory? nor shall we need to Trouble our Minds, When it Enters the Body, so it Enters Heaven. Where∣fore those that are Truly Wise, and Wisely Devout, will Indeavour with all their Power, Faith, and Industry of their Minds, Thoughts, and Life, to Do such Charitable Deeds, and to Think such Pious Thoughts in Holy Contem∣plations, and Pray with so much Zeal and Faith, Penitence and Thanksgiving, as God may be so well Pleased with them, as to Glorifie their Souls in Heaven; where there is all Joy and Happiness, which Joy and Happiness I Pray the Gods may give you.