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

A FUNERAL SERMON Upon the Right Honourable ROBERT Lord LEXINGTON, Who dyed Octob. 11. 1668. The SERMON being defer'd till Decemb. 21. Being the Day of his Birth.

ECCLES. Chap. VII. Ver. 1.

A good Name is better than precious Oyntment: And the day of Death, than the day of ones Birth.

THese words of Consolation call for the perusal of Mourners; of Eyes, from which Tears must be wip'd away, e'r they can read them. Solo∣mon designs the confutation of sighs (especially when inordinate) for good Men deceas'd, and to unlearn Survivors that obstinate Grief, which Nature or the Fashion may either feel or imitate.

This Spectacle of Death seems to bid Mourn; and in the words of David to enquire, Know you not that there is a Great Man dead in Israel? But then the recellection of his life past, and the apprehension of his life present, counsel to refrain, and in the words of David's Lord advise, Weep not for me, but weep for your selves. Which counsel I designing to enforce, selected this Position of David's Son, A good Name is better than precious Oyntment, &c.

Still, still methinks the words do whisper me, that there's no reason we should be perplex'd with long deploring of the Good; But then methinks the Audi∣ence whispers me, that there's no reason I should per∣plex my self with long insisting upon that Advice; for shortness of Concern to some, and length of time to others, have already Preach'd my Introduction. I shall therefore address my self to the words, A good Name is better than Oyntment, &c.

A Bad Name, there is none so Bad to covet, though many design the Actions that deserve it. A great Name most Men wish, though few attain success so great as may atchieve it. The first of these the wicked have, Wisd. 2.4. and the foolish deserve, whil'st they by op∣pression add field to field, and call their Lands after their own names, Psal. 49.11. The second, (viz. A Great Name) the Babel-builders desir'd, Gen. 11.4. Let us get us a Name; the Jews were promis'd, Zeph. 3.19. I will get them praise and 〈◊〉〈◊〉 in every Land; and the Gyants enjoy'd, being 〈…〉〈…〉 Men of Renown, Gen. 6.4. Hero〈…〉〈…〉 who burnt Diana's Temple, design'd this 〈…〉〈…〉esses the first; be∣ing the proud C••nt〈…〉〈…〉ed memory.

And 〈…〉〈…〉ny more still hunt for?

what thousands strive to fill the World with noise? and studiously expose their breath to dangers, to live in the surviving breath of others? This Name, when once grown guilty of decay, how boldly do Men struggle to regain? making too oft a balsam of their own hearts blood, to cure a bleeding estimation. This Name how many Heathens have acquir'd? for Curtius, that his Name might find no Funeral, leap'd living in∣to one; and (a) 1.1 Empedocles became a voluntary Loser in his Person, to be a Gainer in his Memory; casting himself alive into the flames of Aetna, to be talk'd on after Death; and dying the prey of fire, that he might live a life of smoke.

But alas! what imports such a Name to the Dead, which (besides their want of fruition) is vary'd at the discretion of the living? How many Men have made their lives give light to others seeking Virtue in the dark, and left (when dead) bright beams of Fame to guide them? In which beams some Men ad∣mire much lustre; others find strange alloyes of dark∣ness and of shade. Thus Life is succeeded by dubious reputation, as Daylights room's inherited by Moon∣shine; in which some kind Spectators see a Man; some idle heads a Bush; and some a Dog. The breath which often makes up Mans repute, obtains the fate of common Air, returning what wholsome or infected lungs shall make it. Concerning the Apostles (even alive) some in amazement cry (b) 1.2, What meaneth this? But others in derision, They are fall of new Wine.

But could the world be so little the world, as to be uniform and constant in its opinions; yet what's a Name that's only Great? It is a Monument built, like

stupendious Pyramids, more for Mens wonder, than their approbation. Fame is a noise resembling that of Thunder, which rattles in our ears, and makes no Musick; 'Tis Goodness gives the relish.

A Good Name.

Now ev'ry Name that's Great, is not still Good; nay, a Great Name is very often Bad; whil'st a Mans sense of his own power and glory enclines him to act by pre∣sumption, conceiving himself secure from controul: As Heathens in Lawrels defi'd Thunder. Herod had a Name as great, as he had Virtue little. The Chimney is the highest part of the House, and 'tis the foulest too. Good Names are the acquisitions of Goodness, not of Power; of Triumphs over Vices, not over Kingdoms. 'Tis Moderation, not Titles, must be known unto all men (c) 1.3. Those make Menlive the Slaves of Epithites, and dye perhaps the Martyrs of Orations, and slattering Inscriptions.

'Tis true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Text, only imports a Name, and the Hebrew omits this Attribute of Good, it being the addition of the Septuagint, or vulgar Latin, or else (as Lorinus sayes) of the Chaldee.

But though the word's not in the Original, the Sense is there. It is the Good, Ecclesiastes means; for Names no more than Great, are not so useful as to outvalue precious Oyntment; they seldom live before the Owners dye; and then each enjoyes them but the Men that should. But a Good Name, though it survive the Man, and though himself be sensless of the rumor; yet he possesses the result of all those Actions that ac∣quir'd it, being happy by them; and what though

other Men alone discern the clinking, if I enjoy the treasure?

Besides, Solomon must needs mean a Good Name, be∣cause none but of Power and Eminence gain Great Ones; But even the mean and poor may reach to that repute, which is (to them) better than Oyntment; and which way may that be, but by being good? That's not the atchievement of the brawny arm alone, the feeble knees may have it? 'Tis not a thing so proud, as ever to inclose it self in Cedar; but is oft the Tenant to low Roofs and Cottages; whil'st Lazarus is a Name better than Julius Caesar.

A Great Name so differs from a Good Name, as a Great Man does from a Good Man; and whatsoever Virtue Man may discern in Man, proportionably enti∣tles him to that Appellative of Good. Now that stile, that title, should be all Mens Avarice (d) 1.4, though it proves few Mens Riches; 'tis all Mens love, though it be few Mens study; 'tis Warmth in the Winter; Sunshine in the Grave; the Emulation of the Wise; and the Envy of Fools. A Good Name is

Better than Oyntment,

Now by Oyntment, some (with Olympiodorus) un∣derstand,

I. To flow in Riches and Delights; reflecting upon that of David, Thou hast put gladness in my heart, more than when their Wine and Oyl increased, as 'tis in our Service-Translation of Psal. 4.8. This the Psalmist elsewhere expresses by Rivers of Oyl; the same word being there render'd, Oyl, which is here, Oyntment.

Nay, the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in this very place Tran∣slated by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good Oyl; which we (with Symmachus) teach to speak as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 precious oyntment, or rather indeed, oynt∣ment of a good savour; which some (as I said) ex∣pound, Riches, &c.

These indeed are oyls or oyntments; but (like that of the (e) 1.5 Apothecary) full of drown'd Flies: In∣fatuated men (the sons of Ease and Sunshine) perish here. Here indeed (according to holy David's lan∣guage) Rivers of oyl may be; and such as flow, like Pactolus, upon golden Sands. Here you may survey the prosperous rich man's state; upon those Rivers Banks we have a Landtschape of Elms tall and fair, and without fruit; of Tantalus his Apples, glorious to the eye, to raise a distant expectation, and deceive approach; our Saviour's Fig-tree, of a tempting shew, and curs'd; Job's Vine, which shakes its Grapes off, yet unripe; his Olive too, miscarrying in its flowers (f) 1.6; and Jonah's Gourd, for shade without duration: And here sleeps wealthy man, and here he dies; and oft unfortunately dies amidst delights: like an unweildy body, which sinks deep where the ground's soft.

The Greeks perhaps might have their wealth more literally term'd oyntment; who, by expensive unction of their heads, at once betray'd their riches, and laid them out; which practice was derided by Diogenes, anointing his own feet, and crying out, That (g) 1.7 oynt∣ment on the head lost all its virtue in the Air, but from the feet sent up its sweets into the Nostrils. But alas! this made them sweet beneath the sex of men, wasting their reputation with their unguents; whil'st, grown effeminate, they often left their names the sacrifices to

perfumes and sweet consistencies. Besides, what kind∣ness could this do them in the Land of Moles and Pismires, where all their odors found a Grave with them?

But a good Name perfumes the breath of Children, and Childrens Children. The wealthy may awhile blaze in the world with much shew, and some heat; and in a while, like dying Coals, cover themselves with Ashes, when Death (their universal Night) approa∣ches; But a good Name survives in gleams of light, and glows to long posterity. A good Name is better than riches, Prov. 22.1. That's one sort of oyl or oyntment; but a good Name is better than that, and better also

Than Oyntment, which

II. Is us'd in the anointing Kings; for in this place the Chalde Paraphrase understands, by Oyntment, Supe∣riority and Rule. Saul was thus anointed (h) 1.8: And his Successors had it, in a manner, as the Sacrament of their Authority.

Superiority and Rule? This, this is Ambition's gay encouragement; when (i) 1.9 Marius thinks that GREATEST is a style much better than BEST; when men fill splendid outsides, with black and hor∣rid insides; (not much unlike those odd Intruders into Mysteries, that place Hell in the Body of the Sun) when men regard not how much Devils they prove, so that each man may stand on a high Moun∣tain, and cry, All this is mine.

But, though even harmlesly acquir'd, what's Dig∣nity? It makes men wonder, and it makes men envy;

whil'st they look up to wish the Owner lower. By this men swell into a Power publick enough to have whole Kingdoms curse them. Men in mean garments may perhaps be slain; but 'tis, like Ahab (k) 1.10, with a Bow drawn at adventure: But men in Robes are shot at with design; and all, like Syrians, level all their darts at gay Jehoshaphat (l) 1.11 O Dignity! if right∣ly weigh'd, an odious Priviledge! By this men have a right to ride before, like Postillions of the world, for all the Beasts that follow to bespatter: So that it well may be unwish'd in life; but 'twill at Death be surely unenjoy'd. Man shall carry nothing with him when he dyeth, neither shall his pomp follow him (m) 1.12. I have said ye are gods, but ye shall dye like men, &c, (n) 1.13. Or else perhaps dye like the god in the Fable, which every Frog dares trample and disdain, when he per∣ceives him to lie still.

But a good Name (the poor man's sole felicity) makes even the poor a Prince; and so much more a Prince, by how much more belov'd than fear'd; and even interr'd he is obey'd by good men (if not in par∣ticular commands, yet) in his publick example; for imi∣tation may be one sort of obedience. And so lying still; Gloriosa satis requiescit urna. A good Name is better

Than Oyntment, which

III. Is us'd in Funerals. (o) 1.14 Eucherius Lugdu∣nensis tells us, 'Twas an ancient custom to anoint Bodies to be buried, and to interr them with perfumes. And this the Jews (as Casaubon (p) 1.15 observes) deriv'd from the Egyptians. Some think this Solemnity atten∣ded with exenteration, or embowelling for keeping;

But although this was customary in Egyptian Pollin∣ctures; yet have we not ground to conclude the Jews their Scholars in the practice; the Septuagint, skill'd in the Jewish customs, using for anointing (not so much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which meerly does im∣port an unction: so that, amongst the Jews, the un∣guents seem not so much intended for the conserva∣tion of the dead, as to intimate the kind regards of the living; to which, in all probability, our Saviour refers, in saying, She has beforehand anointed my body to the burial (q) 1.16.

But what's this to a good Name? What was this practice, but a fond employment, to deck the Body up in gaudy garments, when 'twas to take a journy in the dark; to go hence and be no more seen. They seem'd to take great care, lest they should prove annoyance to the Worms, or bring a savor which might be offen∣sive to the curiousness of some Neighbor carkass. But (which abates the value of this oyntment) Fools might buy it, and Knaves sell it; Survivers frequent∣ly bestow'd it upon those in Death, whose Lives (of all the world) they would the least desire should be repeated. The Ignorant might dye supply'd of this; and, when they lay down in the Bed of dust, might sleep as sweet as Socrates.

But it is one good quality of a good Name, that 'tis the wise man's purchase; and vouchsafed in his death, only to those whose lives men lov'd. This is an Oynt∣ment, which, when the waters are come in, almost unto our Souls, still floats above; and makes the wise esteem himself out of the reach of drowning; like Oyl, it heals the wounds bad times inflict; like Oyl, 'twill keep us safe, although perhaps repute may be attempt∣ed

to be venom'd with the poyson of Asps which lies under some lips. A good Name is better than precious Oyntment, and

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) 1.17, 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) 1.18. 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) 1.19 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) 1.20 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) 1.21, 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) 1.22 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) 1.23? 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) 1.24, 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) 1.25: 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) 1.26 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) 1.27. What is Death? the laying down a heavy Burden, sayes St Austin (d) 1.28. Blessed are the Dead, which dye in the Lord; from henceforth they rest from their labours, sayes the Spirit (e) 1.29. 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) 1.30. And this per∣haps might be some reason why the Muscovites (if we believe (g) 1.31 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) 1.32.

But why then is it said, WHO KNOWS, &c? Eccles. 3.21. * 1.33 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) 1.34.

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) 1.35 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) 1.36. 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) 1.37;] 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, * 1.38 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

• (a) 1.1

  Hippo∣botus, quoted by Diog. Laert. in vita Empe∣doc is.
• (b) 1.2

  Acts. 1.12.
• (c) 1.3

  Phil. 4.5.
• (d) 1.4

  Negli∣gere quid de se quisque sen∣tiat, non so∣lummodo arro∣gantis est, sed omnino disso∣luti. Cic.
• (e) 1.5

  Eccl. 10.1.
• (f) 1.6

  Job 15.33.
• (g) 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diog. Laert. in vita Diog.
• (h) 1.8

  1 Sam. 10.
• (i) 1.9

  Plutarch. in vitâ Marii.
• (k) 1.10

  1 Kings 22. ver. 34.
• (l) 1.11

  1 Kings 22. ver. 32.
• (m) 1.12

  Psal. 49.17.
• (n) 1.13

  Psal. 82. ver. 6,7.
• (o) 1.14

  Mos antiquitùs suit ut Nobi∣lium Corpora sepelienda ungerentur, & cum aro∣matibus sepe∣lirentur
• (p) 1.15

  Casaub. Exerc. in Bar. Annal.
• (q) 1.16

  Mark 14.8.
• (r) 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Laert. in vita Zen.
• (s) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand
• (t) 1.19

  1 Cor. 15.
• (u) 1.20

  1 Pet. 3.19.
• (w) 1.21

  2 Sam. 20.9.
• (x) 1.22

  Psal. 89.48.
• (y) 1.23

  Lam. 1.12.
• (z) 1.24

  2 Kings 19.3.
• (a) 1.25

  Eccles. 6.
• (b) 1.26

  Psal. 37.
• (c) 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Men.
• (d) 1.28

  Quid est Mors? Depo∣sitio Sarcin•…•… gravis. Aug.
• (e) 1.29

  Rev. 14.13.
• (f) 1.30

  Job 17.4.
• (g) 1.31

  Obser∣vantur Dies obitus, quem anniversariis cele brant epu∣lis. Sabel.Enn. 10. lib. 3.
• (h) 1.32

  2 Cor. 5.1.
• * 1.33

  Quaer.
• (i) 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Septuag. Si Spiritus, &c. vul. lat.
• (k) 1.35

  Dr Donn.
• (l) 1.36

  Plutach. in vita Bruti. in fine.
• (m) 1.37

  Eccles. 9.12.
• * 1.38

  Plutarch.