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

The day of Death, better than the day of one's Birth.

Zeno thought Life and Death in themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things indifferent; because whatever in it self is bad, can by no circumstance be render'd good; and whatsoever in it self is good (r) 1.1, he thought it was not in our power to use, either ill or well at plea∣sure. But be they things indifferent in themselves, or be they not; this is most certain, that there is no such felicity in Life, as may justifie our customary fondness in it; or horror in Death (I mean abstracted from sin and its consequences) as may countenance our gene∣ral aversion from it (s) 1.2. Nay, when compar'd with Life, Death may look temptingly; surely a great and aged Judge of Beauty informs us, that it has the bet∣ter features, Death is better than Birth, better there∣fore than Life. 'Tis of more friendship too; or if in Death be ought of enmity (since 'tis said, the last Enemy that shall be destroyed is (t) 1.3 Death) we may defeat it by dying ere it comes; though living in Christ by Faith, yet dying to Sin by Repentance; which may be much improv'd, even by contemplation upon Death; thus conquering Death, by minding Death; killing it self, with it self; like the Athenians, who (before defenceless) made themselves walls of Tombs and Gravestones.

Now Deaths Priviledges lie,

I. In what it ends.

II. In what it begins.

I. In what it ends.

S^t Jerom instances in the imprisonment in the Body from which Death delivers the Soul: Although per∣haps the posture of the Soul, in state of separation, may not so properly be reputed freedom, since 'tis a property fix'd to its essence, to be (in such a state) desirous of reunion. Insomuch that some (in that place of S^t Peter (u) 1.4 concerning Christ's Preach∣ing to the Spirits in Prison) have render'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expectation; making the separated state of humane Spirits a Prison, because they are debar'd the satisfa∣ction of their so natural inclinations. But however, with S^t Jerom,

1. Death puts a period to uncertainty and doubt; to which our Birth entitles us, making the wise unsure what we may prove; and Fools misread the Alpha∣bet of Heaven, to find what Letters make our future Fortunes. By Birth we enter into Life so dubious, that Pyrrho and the Scepticks doubted not to doubt of every thing, and to resolve all knowledge into scruple and conjecture.

Through all the parts of time, with Solomon, we live uncertain of our time, and know not what a day may bring forth. We all are strong Idolaters of to morrow; neglecting well to manage present time, by our too great anxiety for the future, for hours which we presume shall come, but which (for ought we know) the Sun shall never live to make; For who can tell but ev'ry Night may close his eye, and hang the world in mourning for his death?

Ʋncertain are we in our Friends, like Amasa (w) 1.5, or Julius Caesar, we well may perish the deluded Sacri∣fices of pretended Brothers, or adopted Sons; For Na∣tures do not ever answer Names; nor is it alwayes Truth which tempts our eye-sight with the fairest Print.

Ʋncertain are we in Enjoyments. Riches make themselves wings, wings (like the Butterfly's) gilded and flutt'ring, and unresolv'd how to bestow them∣selves: They, from the good, oft travel to the bad; oft do they quit a Rose, hover awhile, then light up∣on a Thistle.

Ʋncertain is our Health; the slave of weather; va∣ry'd with Heat and Cold; it shakes at a Frost, and sickens at a Sun-beam; whil'st poor Physicians, mor∣tal as our selves, (the real Sons of our Infirmities, though the pretended Fathers of our Healths) offer at Reasons to protract Man's life; and then themselves dye to confute them.

Ʋncertain are our Joyes, which (like Belshazer's) appear upon our faces, soon to be dash'd with some surprize, some hand upon a wall; nay, Joy is so un∣certain, that it is uncertain if such a thing exist on this side Heaven.

Nay more, Ʋncertain are even our selves, when we cannot confide, no not in our own dispositions; but teach to morrow to repel those Acts which yesterday allow'd, and make this hour correct what seem'd dis∣cretion in the last; and that with some new wisdom to be controll'd the next. All these, and more Ʋn∣certainties our Birth begins.

But then comes certain Death, (for what man is he that lives, and shall not see (x) 1.6 Death?) and shuts

out all Contingencies. Man then enjoyes a blessed se∣curity; But then it must be one, who (by a second Birth) has gain'd exemption from a second Death, for else his Certainty is dismaller than Doubt. Man being dead, no more consults the variable Moon; nor studies Heaven, to mistake his Fortunes upon Earth; no more regards the wind; for him, it still may blow, and where it lists may blow; no more, by doubting Friends, shall he deserve to find them what he suspects them; he then no more shall fear the wings of riches, nor clog them with his cares to stay their flight; no Mene Tekel then shall startle him; nor shall he abate his pleasures whil'st he has them, with dread lest he too soon should be without them; no more shall he di∣strust his constitution, nor ask his trembling pulses how he does; nor shall he any more have reason to dif∣fide in his own resolves.

2. Birth begins temporal misery, Death ends that. Although the good are never truly wretched, yet few there are that make themselves such Monsters, as (in the common crowd) not to complain. 'Tis not alone at others Funerals that we contend to be in mourning; but each Man in his own losses pursues the fashion, and, what he wants in woe, makes out in noise; he puts his Fortunes into black, to court his Neighbors pity; so that whil'st he cloaths his complaint with sables (much above the quality and true estate of his exigence) he makes his misery as it were his boast, and it appears more like the daughter of his pride, than his misfor∣tune; as if Jerusalem's sad exclamation became his mouth, Is there any sorrow like unto my sorrow (y) 1.7? Each mans particular unhappiness is to his own eyes magnifi'd beyond the proportion of anothers suffer∣ings.

What Man in pain, deems not his own distem∣per most insupportable? How many does misfortune urge to wish that to themselves, which Hezekiah de∣plores in others, That when they being Children came to the Birth, there had not been strength to bring forth (z) 1.8, even, with Job, unwishing their Nativities?

When we contemplate humane misery, and add (to that) the infirmity of our constitutions; Birth seems to render us as capable of wishing Death, as se∣cure of meeting it. Nor seems Death only the design of Birth, but its near Kinsman too; for Death is Sleeps Brother, sayes the Philosopher; and Life's a Dream, sayes the Preacher (a) 1.9: A Dream (like Pharaohs) wherein Men (like Beasts) devour each other, and the worse the better; for bad Men prosper by defraud∣ing good Men, yet stile they this detestable success by the beloved name of good fortune; yet ev'n in this good fortune (besides the guilt) what great unhap∣piness lies hid? what tortures, and what agonies of thought? what nips of conscience, and what keen re∣flections? The splendid condition of evil Men, holy David (b) 1.10 resembles to a flourishing green Tree; and in another Psalm he stiles Man Grass: Now rich Men grow, like Grass under that Tree, much higher and much greener than the rest; and sowrer too by much, considering their sins and cares; and oft too, shorter-liv'd by much, their too large growth inviting (as it were) Deaths fatal Sythe. Nor does Job mend the character of Life, when he compares it to a Poast; soon ends the Stage, after a restless journey full of haste and dirt.

But what a pleasant place the Journey ends in? Why dread ye Death, the Begetter of Ease? sayes Me∣nander

(c) 1.11. What is Death? the laying down a heavy Burden, sayes St Austin (d) 1.12. Blessed are the Dead, which dye in the Lord; from henceforth they rest from their labours, sayes the Spirit (e) 1.13. This great advan∣tage of Death, prompted Isidorus Pelusiota to con∣ceive that our Saviour wept not for the decease of Lazarus; but because (for the belief of the Jews) he was to reduce him to that Life (that vexatious Life) from which Death had absolv'd him.

The Grave at once shuts up Mans Corps, and Cares. Hid in the dark, there no misfortune finds him: The Drum shall beat, and yet his pulse not strike a stroke the faster. The earth shall blush in her own childrens blood, for her own childrens spilling it; and yet his visage suffer the complexion neither of shame nor fear. Sickness shall come, and mingle Fevers with warm Sun∣shine; till each Neighbor dyes, at once his Neighbors wonder and example; till weary Graves implore the aid of more capacious Pits; yet the Dead shall ne're molest himself with seeking Sanctuary in some distant dwelling, where he may live a Coward to each stran∣gers face, or dye the business of Deaths further tra∣vel. Poverty shall come, and Want as an armed Man, and Friends (astonish'd at the sight) withdraw like fearful Women; yet still shall he lie void of want and care, amidst the quiet company of his old Relations; in the embraces of corruption, to which he may say, Thou art my Mother; and of the Worms, to whom, Thou art my Sister and Brother (f) 1.14. And this per∣haps might be some reason why the Muscovites (if we believe (g) 1.15 Sabellicus) do annually solemnize the Funerals of Friends, with no less pomp than some of us our Nuptials. And now, so kind is Death, so cruel,

Life; that he who covets this, deserves not that; es∣pecially if we consider with Olympiodorus, that

3. By Birth we enter into a capacity of actual sin, which (in the good) Death puts an end to. And could it but oblige the wicked so; the Learn'd sup∣pose, that even to the Damn'd, Death would be better than Life; For penal Evil, viz. Suffering, is a less Evil than the moral, viz. Sinning, by how much less it op∣poses the Supreme Good; Sin, in the act, has no co∣lours but what desie God, but Suff'ring wears the Li∣very of his Justice. So that, were but the Damn'd exempt from Sinning, their posture were much better than this Life (which still involves us in it) in spight of all their Suffering. But even as the Damn'd now are, or ever shall be, their Birth has nought to boast of over Death; for to whom e're it is not good to dye, it had been better he had ne're been born.

But however, with the good the case is indisputa∣ble. His Death outdoes his Birth, by undoing Sin; Sin! Lifes Concubine (for it ne're lies from it) and Deaths Mother (for, the Apostle sayes, it brings it forth) This Mother dyes in bringing forth the Daughter. The Viper makes her own Nativity her Dams Funeral, revenging on her the harm she did the world, in the production of so dire an off-spring: Just so does Death destroy the cause of dying: The good, by suffering it, desist to merit it; for they desist to sin.

Hitherto we have consider'd the Obligations of Death, in those ills it determines; and Birth is swal∣low'd up in Victory; now we must view,

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) 1.16.

But why then is it said, WHO KNOWS, &c? Eccles. 3.21. * 1.17 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) 1.18.

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) 1.19 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) 1.20. 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) 1.21;] 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, * 1.22 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

• (r) 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Laert. in vita Zen.
• (s) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand
• (t) 1.3

  1 Cor. 15.
• (u) 1.4

  1 Pet. 3.19.
• (w) 1.5

  2 Sam. 20.9.
• (x) 1.6

  Psal. 89.48.
• (y) 1.7

  Lam. 1.12.
• (z) 1.8

  2 Kings 19.3.
• (a) 1.9

  Eccles. 6.
• (b) 1.10

  Psal. 37.
• (c) 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Men.
• (d) 1.12

  Quid est Mors? Depo∣sitio Sarcin•…•… gravis. Aug.
• (e) 1.13

  Rev. 14.13.
• (f) 1.14

  Job 17.4.
• (g) 1.15

  Obser∣vantur Dies obitus, quem anniversariis cele brant epu∣lis. Sabel.Enn. 10. lib. 3.
• (h) 1.16

  2 Cor. 5.1.
• * 1.17

  Quaer.
• (i) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Septuag. Si Spiritus, &c. vul. lat.
• (k) 1.19

  Dr Donn.
• (l) 1.20

  Plutach. in vita Bruti. in fine.
• (m) 1.21

  Eccles. 9.12.
• * 1.22

  Plutarch.