Two sermons preach'd at the funerals of the Right Honourable Robert Lord Lexington and the Lady Mary his wife by Samuel Holden.

II. That great Good which it introduces.

Like night, it blots out one day, to begin another; For Dying makes a Man immortal; and that great Argument, which proves him but a Man, promotes him to society of Angels: But then, still Death must be what Balaam wish'd, O that I might dye the Death of the Righteous! Man, by his Birth, assumes a Life, by which he lives in daily likelihood of no longer liv∣ing; but he dyes into an incapacity of Dying. We know that we have a House, not made with hands, eter∣nal in the Heavens. WE KNOW, sayes the Apo∣stle (h) 1.1.

But why then is it said, WHO KNOWS, &c? Eccles. 3.21. * 1.2 Our Translation is somewhat more fa∣vourable than either the Greek or Latin, or indeed our ancient English Translations; for, that which we read, Who knows the Spirit of Man that ascendeth up∣wards; They render, Who knows the Spirit of Man, if it ascendeth upwards (i) 1.3.

Does then the learned Apostle contradict the wise King? Or was his knowledge improv'd beyond the reach of Solomons? One demands (and demanding, denies) Who knows? The other seems to reply, We know.

To reconcile these places, the Scotists distinguish betwixt Knowledge by Divine Revelation, viz. Faith; and Knowledge by Natural Deduction, viz. Reason: And then they reply, that Ecclesiastes only demands this, Who knows BY REASON whether the Soul be immortal? And the Apostle tells us, That (although we may not attain the assurance of our Souls Ever∣lastingness

by Reason, yet) We know it by FAITH. But this Reply falls short of satisfaction; nor can these Texts refer to the Souls Immortality alone; for of that even Socrates and Plato were sufficiently se∣cure, even by rational Collections: Nay, 'twas the general persuasion of Heathens; for who amongst them apprehended not something of bliss, or pain, on the other side the Grave? And 'tis indeed very de∣monstrable (were it, at present, so convenient) that Humane Spirits are all Deathless. So that Lorinus con∣ceives it only an Article of Faith to shallower Intel∣lects, whose weakness craves the assistance of Divine Discoveries, to make them apprehend it. But never∣theless, Dependance on Gods Word for the firm cre∣dence of the Truth, is a practice more secure and com∣mendable, even in the most acute capacities.

But in Answer to this doubt, Solomon here (by as∣cending upward) means but the same with that in his 12^th Chapter of Ecclesiastes, Ver. 7. And the Spirit as∣cendeth unto God who gave it; which imports, not on∣ly the humane Spirits eternity, but also (if of the pi∣ous) its felicity; not only its perpetuity, but also its place of abode in that perpetuity. And here indeed REASON falls short, and FAITH flies home. The Heathens knew that their Souls should not die; but how, or where they should live, how ignorant were they? how unsatisfi'd? We may well ask with Solomon, Who knows, by REASON, the place and posture of our Souls surviving? But yet we may an∣swer with the Apostle, By FAITH we know, that, when this earthly Tabernacle shall be dissolv'd; we have a House, not made with hands, eternal in the Heavens.

This, with the rest, are Deaths Priviledges. So that, although it be the rich and bad Mans Fury, yet 'tis the poor and good Mans Mistriss. The good Man courts her to advance his Fortune; I desire to be dis∣solv'd, and to be with Christ, which is far better: The other, for his Sanctuary, and in his own defence. To both the Grave is advantageous, and to dye is gain. Better is their Death, than any natural thing that at∣tended their Lives, and better than Birth that began them.

But, though the Text be full of Consolation to the dying Man, or his surviving Friends; though Death exceeds either our Birth or Life; Yet we must wear this Caution in our Bosomes, not wilfully and violently to exchange our Life for Death. We all must study to provide for Death, not to procure it. The encourage∣ment will never justifie some bold Pretenders, who furiously lay hands upon themselves; and court not Death, but ravish her. 'Twas once indeed a Learned Mans (k) 1.4 persuasion (though alter'd afterwards) That Self-murther did not any thing intrench on the Divine Authority, nor violate that great Command, Thou shalt not kill: presuming that Injunction only re∣lated to the Lives of others.

But if to theirs, then also to our own; though not in Precept, yet in Presupposal. Thou shalt love thy Neighbour as thy self, is our Saviours Summary of the last Six Commandments: So that in our own Bosomes, we bear directions for our deportment towards others. Our Nature then being presum'd averse from wishing that we might be rob'd our selves, we are commanded therefore Not to Steal: So likewise in False Witness and Defamation: and as in other Precepts, so in this;

it being presuppos'd, that none would willingly anti∣cipate his End, by engaging himself in his own Death; it follows therefore, Thou shalt not kill thy Neighbour. And how can that Command which presupposes the Negative, permit the Positive? But what if mur∣dering our selves, we murder others too? Examples oft contract a guilt by others imitation: And who can pronounce Brutus innocent of Portia's blood, when she learnt death of him, and dy'd enamor'd on the fatal President (l) 1.5. Nay, what if I (in my own private fall) become a general Assassinate? For he that kills himself, does what he can to kill Mankind; and were the World as docile in sins of pain and hor∣ror (for horrid enough Death seems, though 'tis not so) as in guilt of other complexions, Killing might grow infections, till the Universe became but one Aceldama; one Man would dye his Neighbors de∣struction, and become a Rule for the next Man to ex∣pire by; he to the next, and so throughout the specìes, till ne're a vein were left in Humane Nature, to bleed the sin over again.

But though (as some may think) there should be no intrenchment upon Gods Command, in Self-destru∣ction; yet stands not his Veracity inviolate. For on what grounds could he assert, That Man remains un∣certain of his latter end [man knoweth not his time (m) 1.6;] if it be subject to his own disposure? He that may be his own Executioner, may be his own Prophet too; and readily foretell that Fate, which he has liberty and power to make. Nor is this kind of Death (as Cato and others, fancy'd) the strong result of generous spi∣rits; but the offspring of timorous dispositions: For, though those Tyrants over their own flesh relented

not at those Black Guards, which still stood ready muster'd in the vale of Death; yet dreaded they those bloody Colours, which they saw display'd against them on the Plains of Life; proclaiming to the world that they durst dye, because they were afraid to live. If this be Bravery and Courage, each Fool may be a Hero, with the assistance of misfortune, and a lit∣tle peevishness; and though he lives, like Nabal, and folly with him, he may depart the world like a Coun∣sellor, and lie down in the dust as wisely as Achito∣phel.

So that, although kind Death does make us Presents richer than Life, yet we may not snatch at them. All the dayes of my appointed time will I wait till my change come. The great felicity we would atchieve, is lost by eager and too hot pursuit. Death catches back its benefits (like Tantalus's waters) from hasty and too violent endeavours. Thus we may make our Angel prove our Fiend. Sufferings have oft, Sin has some∣times instructed pensive and dejected men to seek ease in the Grave; but they have lost it, by thus seeking it: nay, they have hastened desolation, and lengthned it to everlastingness. When Sins reduc'd to memory have wrought despair, and arm'd Men to their proper ruine; their streams of grief have drown'd, where they should but have wash'd; their blood has then unsanctify'd their tears, and blotted out in fury what∣ever good Lines Remorse had written.

Though Death be pleasing, when 'tis well conside∣red; yet patient submission to Divine Decrees, is one great feature, which presents her lovely. Whereof our memories may soon relapse into a fresh example, and these Garments hang, like Phylacteries, to mind us of him.

Shall I say, his Name is better than Oyntment? than Oyl? And yet my Language shew not like the worst of Oyls, the Oyl of Flattery. Shall I attempt the de∣scription of his Life? His Cheeks now cannot blush: How say you then? Shall I present you now, after his Death, with Catalogues of Epithites and Praises, which (though the virtues of his life deserv'd, yet) one great virtue of his life, his modesty, would not (in his life) have endur'd to hear? It is the custom too; but be it so, too common therefore for desert so singular. And it perhaps might blemish that great worth, should I de∣scribe it; for it might be said, He liv'd beyond others, but was bury'd like them. Besides, in publick to display his Name, were to disprove it rather; for by pretend∣ing to give you a description of his worth, I should but seem to say, It was so little, that you before were un∣acquainted with it.

But I'le take leave to recommend to you some Worthies, to whose Renown most here perhaps are strangers.

You knew not Sempronius Densus, * 1.7 whom (in a ge∣neral defection from the Roman Emperor) nothing in Life could invite unto inconstancy; and Death it self (which most Men repute something) could nothing scare from Loyalty.

You knew not Aristides, stil'd the Just, whom the Athenians Love furnish'd with that name; that name, the true begotten of his own disposition, though also the begetter of their envy: his meekness was so sig∣nal, that his breath was noted to perfume the names of many, but to blast the estimation of none.

You knew not Philopoemenes, whose Humility high Fortune found impregnable. He thought Content a

glorious Heaven; of which to take a prospect, he sup∣press'd all his own lustre; and in the bottom of Hu∣mility (like Men in Pits) saw that Heaven to best advantage, permitting not his sight to be divided with scatter'd beams of his own glory.

Nor yet knew you Pelopidas; of whose friendship no weather ever vary'd the complexion. He still per∣sisting towards all (to whom he ere pretended Ami∣ty) an unalter'd Friend, made all the world his own Friend.

You knew not that Aratus, who then conceiv'd he study'd most Self-interest, when most he did expend his industry and thoughts to his Countries publick benefit; he liv'd the gain of all Men, and he died their loss.

Nor knew you Marcus Brutus, signally observed for kindness to his Wife and Family; whom scarce a Vir∣tue left unfrequented, and scarce any Mans Love unat∣tended.

Now will you have the Sum of all? We read that these were brave — and that they dy'd; That they dy'd worthy of much longer living, had life been worthy to defer their dying.

If still you are desirous to know more of them— be pleas'd to read it there, and then cast up how much a precious Name enjoyes of fragrancy above all Oynt∣ment. And whil'st your thoughts are there employ'd, you'll find (what all these wanted) true Religion too. What words of life made up his dying breath? How did he draw in common Air, to return it odours? His languishing being full of pious, fervent, and of fre∣quent Prayers and Ejaculations; with which his choice

had furnish'd well his memory out of our Liturgy; by his dying practice, approving his living judgment•• ex∣piring (as much as Man can guess) in great submission to the Father, consolation in the Spirit, Faith in the Son, and Duty to the Sons Spouse, the Church. Now when these things have met your observation, you'll think he justifi'd the close of the Text; and that his latest hour, did surmount his earliest.

Living, we all enjoy'd him; now we see what a small spot of ground he (being dead) possesses. But his Name lives, and fills up room enough; and I have room enough to live upon his Name, but that I've liv'd too long upon your patience. You knew him; I know, you knew him: You lov'd him; knowing him, you must love him: You remember him; you have rea∣son to remember him: (O that we could all conspire to imitate him!) confiding in your memory, my Dis∣course may now (as he did) bid you all Farewell. It has liv'd, like him, to more than an ordinary Age; though not, like him, in extraordinary value. Conve∣nience now will prompt you to conceive the minute of the Sermons Death, to be better than those of its Life; As the Conversation of the Sermons Subject has in∣structed us to conclude the Day of his Death, better than that of his Birth.

Now to that God, with whom he is; to whom the issues of Life and Death belong, Be all Honour and Glory, henceforth, and for evermore. AMEN.

Notes

• (h) 1.1

  2 Cor. 5.1.
• * 1.2

  Quaer.
• (i) 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Septuag. Si Spiritus, &c. vul. lat.
• (k) 1.4

  Dr Donn.
• (l) 1.5

  Plutach. in vita Bruti. in fine.
• (m) 1.6

  Eccles. 9.12.
• * 1.7

  Plutarch.