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

ANOTHER Upon the Right Honourable THE Lady MARY his WIFE, Who was Buried in his GRAVE, September 25. 1669.

JOB XIV. Ver. 12.

So man lieth down, and riseth not, till the Heavens be no more, they shall not awake, nor be raised out of their sleep.

THe Flesh, whose Livery these Walls are dress'd in, has slept almost a Year; and hither now retires the other part of that one Flesh, to share in his repose. Vexatious Life is oft compar'd, and well, to Thorns and Bry••rs; and of some Bryars no end appears above ground: Now such a Bryar was our last years Life, having both ends in the earth. When

the first Corps of these lay down in peace, and these black Curtains first were drawn about his Bed of dust, that Text of Ecclesiastes (a) 1.1, A good Name is better than Oyntment, &c. became the Subject of our Medita∣tions. In the first words of that Verse, the Wise man applauds (what indeed all Men wish) a good Name; and in the last he gives no small Encomium to that which all Men fear, viz. Death. Death is said to be wedded to our humane Natures: And though to ti∣morous dispositions (who view her at a distance) she seem a Bride but of a ghastly hew; yet Solomon, who had more thoroughly perus'd her features, seems to dress her in the character he gave the spiritual Spouse in the Canticles, Thou art black, but comely, &c.

And since that Text applauded so her Counte∣nance, what throngs has her distended Arms embra∣ced? as if Mens deaths were the result of fondness, rather than force; and she had vanquish'd them more by Attraction, than Constraint; and as if they had not expir'd so much her Captives, as her Lovers. Nor is their stay, unlike the stay of kindness; 'tis long, 'tis very long. Man fails from off the face of earth, as the (b) 1.2 Waters fail from the Sea, and as the Tydes in Rivers decay and are dry'd up. And as those Waters do again return into the Sea, and Tydes into the Ri∣vers; so shall Man find the effects of Renovation, but not, alas! with equal expedition, to what the Sea and Floods enjoy. The Heathen Poets much delight them∣selves with Fables of their Jove, fancying (amongst the rest) that visiting Al••mena, he stretch'd out the night unto the length of three; but his three nights, to this of Death, were but a twinkling. Man being once laid down to sleep in the Pavilion of Death, Ʋn∣til

the Heavens be no more, he shall not awake, nor be raised out of his sleep.

How obvious in the words are these Collections.

• I. That Death's a sleep.
• II. That 'tis a long sleep; Till the Heavens be no more.
• III. That the Heavens shall, once, be no more; for Death is but a sleep, and sleep imports awa∣king.
• IV. That when the time is come, wherein the Hea∣vens shall be no more, then Man shall be again; he shall be raised out of his sleep.

I. Then, Death is a sleep.

For Death, Job apprehends by lying down. But Death is fourfold.

• 1. There's a Death to Sin, and that's the Death of Grace. When Men being dead to Sin, live no lon∣ger therein (c) 1.3. But mortifie the deeds of the flesh (d) 1.4. Hence the Philosopher tells us, it is one way of dying, by our contempt of pleasure, restraint of passion (e) 1.5.
• 2. There's a Death to Grace; and that's the death of sin, or rather in sin. Hence some are said to be dead in trespasses and sins; some to have a name that they live, and yet they are dead; for to be carnally minded, is Death (f) 1.6.

• 3. There's a Death to the Actions of the Body. 'Tis the dissolution of the Compositum, and that's the Death of Nature. So first, God said to Adam, In the day thou eatest thereof, thou shalt surely dye (g) 1.7, (i.e.) be liable to Death. And secondly, because he eat himself into Mortality, 'tis said of all his Successors, (h) 1.8 What Man is he that liveth, and shall not see Death? The second sort of Death, and this, are join'd together, Mat. 8.22. Let the dead bury their dead; i. e. sayes St Austin (i) 1.9, Let the dead in sin, bury the dead in nature.
• 4. There's a Death to Ʋnhappiness, and that's the Death in Hell, a Death of Soul and Body, being their separation from felicity; and this is call'd the second Death, Rev. 20.14.

The first Death, is the separation of the Soul from sin: But this is far from sleep, 'tis a continual watch∣ing.

The second, is the separation of the Soul from Grace. This is a sleep we must avoid; from this we must not only wake, before the Heavens cease to be the Heavens that they are; but also, before we return to the earth that we were, or else we must be dead in this sin for ever; for the Damn'd protract their sinning, with their suffering.

The fourth, is the separation of both Soul and Body from glory, rest, and hope; so far is this from being rest or sleep: therefore

The third, the Death of Nature, or rather Death ac∣cording to Nature, viz. the separation of the Body and Soul, must be this sleep. But yet, because the Body (not the Soul) in that disjunction, desists to live and act; the sleep we speak of, appertains to that: nor (in propriety of speech) can that, or lying down, be attributed to any other thing.

This is that sleep, which he must be asleep, who does not frequently perceive express'd in Sacred Writ:

She is not dead, but sleepeth (k) 1.10.

We shall not prevent them which are asleep (l) 1.11.

Many of them that sleep in the dust of the earth, shall awake, some to everlasting life (m) 1.12, &c.

Our friend Lazarus sleepeth (n) 1.13.

When Stephen had said this, he fell asleep (o) 1.14.

Thus generally departed Kings (in Scripture) are said to have slept with their fathers.

And thus the Poet, Sleeps are the little Mysteries of Death (p) 1.15.

Now it resembles, or rather is a sleep; in that it cor∣responds with the definition and properties of sleep.

1. Sleep binds the Senses up (q) 1.16; so the Philoso∣pher, It is the Ligament of Sense, and such is Death. Where's then the eye which dotes on specious objects, and is it self esteem'd one; which never is well satis∣fi'd with seeing, nor ever satisfies with being seen? Up∣on the sleeping and the dead, the Sun (or whatsoever

glories of the Skies) layes out his light in vain; Midnight and Noon are equal shades to them. Where's then the Ear, through which Trumpets convey life to the hands, and Tabrets to the feet; whil'st holy David at the sound of the one fights for the Ark, and at the noise of the other dances before it? To Sleep and Death, these are no more than Silence. Midnight and the Grave are two Exceptions against Noise. Awake you may ye Lute and Harp; but to what purpose, when 'tis not, I my self awake right early? Where's then the Scent? And where's the difference betwixt the Dormant, and the Dead? The one perceives no sweet∣ness in a Bed of Roses, nor yet the other in his Apart∣ment strow'd with Flowers. Corruption shall make this last (as the Sister concluded of Lazarus) yield an ill savour; but neither last, nor first, discern a good one, nor yet disdain a bad one. Where's then the sense of Tasting? Then sweet and sowr fall into indi∣stinction: Then nought is palatable nor disgustful: No rarity contended for in meats, nor property in saw∣ces; no relish vaunted of in fruits, nor gusto in the wines: No, no, there is no other Epicure in sleep, than Fleas; nor in the Grave, than Worms. Where's then the sense of Feeling? To those that soundly sleep, and to the dead, Good English Broad-cloth may contend with Sattin: And (were not Men alive as reasonless, as Men asleep and dead are sensless) an Act for Fune∣rals in home-made Woollen, might be embrac'd with less reluctancy. What feels the living sleeper? what the dead? The one perceiving not the Thief which robs his Purse, nor the other the Sexton which strips his Carkass.

Then what is Sleep, but Death (r) 1.17 abbreviated? Or Death, but Sleep protracted?

2. As to Anxiety and Care, their Natures much accord. In Sleep they dye, in Death they fall asleep. Farewell, in both, to doubts and jealousies, to fear and grief. When weary'd with distraction, how welcome does Man entertain repose, in Bed or in the Grave? Man goeth forth unto his labour until the Evening, and then, the sleep of a labouring Man is sweet (s) 1.18; so much for Sleep. In the world ye shall have tribulation (t) 1.19, yet proceed to work out your salvation (u) 1.20: That when the night of Death approaches, and none can work, you may be happy with those that dye in the Lord, for they rest from their labours (w) 1.21. So much for Death; in both conditions, Trouble finds a Grave.

What though the world be lost in horrid fears, like to benighted Men? And in that night, what although Groans (like Screams of Owls) grow loud; and Joyes (like dying Swans) have sung their last? Yet what's all this, to those that are at rest? 'Tis to the waking, to the living 'tis, that the Winds roar, and that the Billows foam; that the Masts crack, and that the Cordage bursts; that Clouds hide Heaven, and the Waves the Clouds: But it disturbs not Jonas, for he sleeps: Nor yet his Ancestors, for they are dead. This is that water of Lethe, which the Heathens conceiv'd powerful to convey oblivion to the memory. Thou Vanquisher of Ills; Thou Calmness to the Mind! &c. sayes Seneca to Sleep (x) 1.22. And such a Sleep is Death. For, O Death! acceptable is thy sentence to the Needy; to him whose strength faileth, and is vex'd with all things;

to him that despaireth, and hath lost his patience, sayes the son of Syrach, Chap. 41. ver. 2.

3. As to the desisting of motion and action, how well may they be Twins? In each of them there's a defect of these. The Body being ty'd in bonds of sleep, it lies as buried; in the interim, the Soul (whose power is independant on the Body) perpetuates her action: so when the term of mortal life is come, down lies the Body all torpid and unactive; but the Soul, the invisi∣ble part, does still retain possession of life in the behalf of the whole Man. And in both cases too, the Body shall again assume its former vigor, to shew it was not lost, but intermitted; but of that more, in a more pro∣per place.

4. Sleeping and dying are of one necessity, and equal∣ly to nature indispensable. Many men wake with cove∣ting to sleep; and their too eager hopes of some re∣pose, keeps them in long frustration. Just so, some live, spite of themselves, subsisting in opposition to their sierce desires of Expiration; such was perplex'd Job, Jeremy, and Elias. And others sleep, whil'st they con∣tend to wake, such were the Apostles (y) 1.23: Just so, some Men embrace their Deaths, whil'st they conceive they oppose it; and meet it, where they think they travel from it. Yet all (some time or other) must partake of either; unless Death prevent sleep at the first, and Doomsday prevent Death at the last. In vain's the study to evade them; 'tis of a nature like the in∣dustry expended to procure the Philosophers stone; they labour to convert what'ere they have into Gold,

and convert that little Gold they have into Nothing. So we, sollicitous to improve that little health we have into a treasure of inexhaustible life, reduce that little life we have into death. Like him, who should con∣trive to watch long, and drops asleep with the contri∣vance. Not that I would men should neglect their lives, or be indifferent in their conservation; but that they should be careful of them, with an assurance once to forego them, and still be ready with alacrity to resign them: For who is he that lives, and shall not see death?

5. Sleep equals all men, of what age soever, what strength, or what degree; and so does Death. None in their dark Dominions, can discern a Throne from a Pedestall. The Corps of sleeping Bartimaeus, has equal bliss with sleeping Herod; and much more than Herod, when awake: So is dead Diogenes, as happy as dead Alexander; and much more than Alexander, when alive. Various wayes, and different postures there may be of both in lying down; but being laid, their State is undistinguish'd (z) 1.24, and promis∣cuous.

Some die distracted, harass'd with wandring and benighted thoughts; and these sleep like Ezekiel's Jews, in the Woods (a) 1.25.

Some men expire in the pursuit of Fame, oppress'd with Titles, and voluminous Inscriptions; and these sleep like Isaiah's Idolaters, in Monuments (b) 1.26.

Some have short winter-lives; a little day-light in them, but much tempest; these men expiring in the midst of cares, seem to have troubled themselves to death; and these, like Jonah, sleep in a storm (c) 1.27.

Some are prescrib'd to death, pursuing the directi∣ons of Physicians, (Deaths great Acquaintances) and ty'd to their Receipts; these sleep, like S^t Peter, among Soldiers, and in Chains (d) 1.28.

Some are misguided by a flying fire (by seeming honour) into the Graves great precipice, and dye of a disease call'd Valor; these sleep, like Sampson, in Ga∣za (e) 1.29, which (being interpreted) is strength.

Fulness of bread sometimes may send another to the Grave; and he sleeps, like Boaz, at a heap of Corn (f) 1.30. Whil'st Indigence perhaps destroys his Neighbours; and they, like Ruth, sleep at his feet (g) 1.31.

Others dye of Promotion, and (like smoke) are taught to vanish by their exaltation; and these sleep, like Saul, on the top of the House (h) 1.32.

Others dye weary'd out with Expectation; and they sleep, like Ʋriah, at the Gate of the Kings house (i) 1.33.

Now, though the method of Expiring varies, the state of the Expir'd is all equality. The low and weak can be but empty then: And even the Proud, when they have slept their sleep, and those (whose hands were mighty) have found nothing.

Now therefore, since that which we in rigorous Expression term Death, in mild construction is but Sleep;

(1.) Thrice happy they, whom it defers not long! Quick sleeps discover regular Constitutions. 'Tis much

advantage to be early happy; and to prevent the rest∣lessness and tumbli••gs of weary Age, with undelay'd repose; For thus God giveth his beloved sleep, sayes the Prophet (k) 1.34. And those, whom the Gods affect, dye young, sayes the Poet (l) 1.35.

(2.) That really in Death we may have rest, as in sound sleep; we must contend, whil'st yet we are awake, to perfect all our task in God our Masters most important service, and work out our salvation whil'st we may. Sleep, we know, seals up at once our industry and eyes, no working then; we in the morning there∣fore should contrive to make night no surprize: That when it once grows heavy on our eye-lids, we may not leave our duties unattempted, or our attempts un∣accomplished: like interrupted and abortive struc∣tures, which shew what Architects presum'd, not what they did.

And so much more should we be sedulous to have our task determin'd, ere we sleep, by how much less we shall be capable to fill up its perfection, when we wake. For here indeed Death varies from the method of ordinary sleep; in that, what ere to day (i. e. in our lives) lies uneffected, must be perpetuated so. As the Tree falls, so it must lie (m) 1.36. There is no borrow∣ing of to morrows Sun, to pay the arrears of this. No, no, we shall not open once our eyes to wake, till the Heavens close all their eyes, and fall asleep; nor shall our morning ere begin to be, till the place, where morning dwells, shall be no more. When once our drowsie temples, are bound up with Deaths swarthy Night-cloaths, Farewell to Spring, which is our growth in grace; Farewell to Summer, and fruits meet for re∣pentance;

Farewell to Sunshine, being the light of grace; And Farewell showres, the droppings of the Sanctuary: For man lieth down, and riseth not, till the Heavens be no more, &c.

II. 'Tis then a long Sleep.

Till the Heavens be no more. A time of tedious distance for ought we know. But yet, how near so∣ever (if we reflect on those who went before us) how much soever Death resembled Sleep in quality, 'tis much beyond it in the quantity.

The grand distinction of these sleeps, consists in their duration. A Sand participates the essential proper∣ties of Earth. But ah! when their dimensions come in competition, that nature of the Earth, which the Sand possesses, is but enough to priviledge it from be∣ing nothing: So Sleep, though constituted of the calm and gentle qualities of Death, when we peruse them in their just extent, appears (in the comparison) to have but so much ease, as does but just exempt it from be∣ing labour. Here we soon sleep, and strait as quick∣ly wake. Our lives are but successive, and short fits of darkness and of light. And if the night protract itself beyond our slumbers, how restless grow we, tor∣tur'd with repose, and making our ease our anguish? But Bodies, once asleep beneath the Coverlets of Turfs, find not themselves so hasty to be stirring.

We shall remove no Curtains with our hands; nor, with our eyes, seek day-light in a Window; nor, with our vain enquiries, look for glimmerings in the East. No, no, we shall not hunt for day, till we shall miss

the Heavens, from which it us'd to start. We now lay not our selves to sleep, until our selves (or servants, those Deputy selves) have put out the Candle; but being laid down in Death, we shall not wake, till he that never sleeps, puts out the Sun: For the Sun shall be turn'd into darkness (n) 1.37, and be no more our light (o) 1.38. The Sun and Darkness shall at once for∣sake us; nor shall the one (I mean Death) withdraw its drowsie shades, till the other wraps his Sun-beams up in Sables; and (instead of bidding Good-Morrow, like a Bridegroom * 1.39) shall bid Good-Night like a Mourner.

But, as soundly as we shall sleep in Body, so surely was Lactantius in a Dream, who (with the other Chiliasts) would humble Christs celestial Sovereignty, into an earthly Throne, to be erected at Jerusalem, and be establish'd for 1000 years; for which space also he presum'd, the Martyrs should be empowred with sub∣lunary dominion, and enjoy pleasures, equally terrestri∣al with their jurisdiction. Now the foundation of this phantastick building, they lay upon a ground, which will not bear it; they instance in Rev. 20. and from these expressions (The Devil is bound for a thou∣sand years, ver. 2. And the Souls of the Witnesses (or Martyrs) liv'd and reign'd with Christ for a thousand years, ver. 4.) They conclude, That Satan shall lite∣rally and temporally be bound, and the Martyrs tem∣porally rule.

And lest we should conceive, they understood this their Supremacy to be only in Spirit, they not on∣ly insist upon ver. 4. where 'tis said, The Souls of the Witnesses liv'd and reign'd: But introduce the fifth

verse, where 'tis said, The rest of the dead lived not again, till the thousand years were finish'd † 1.40: From hence concluding, That the Martyrs Souls should all this while be reunited to their Bodies, which only can be suppos'd to live again * 1.41.

And lest Error should be too narrow to expatiate in, their Fancies rove yet further, and recur to 2 Pet. 3.8. where one day, is said, to be with God as a thou∣sand years, and a thousand years as one day. Inferring hence, That the Worlds Glass shall be 7000 years in running out, in proportion to the seven dayes which make up every Week; and since the seventh day had a Prescription of Repose and Piety, the six preceding being lights to guide men into toyle and sweat; they fancy the last thousand years must supply the room of a continued Sabbath to the Saints, after the first 6000 years being spent in industry and expectation. But this opinion does directly thwart that Text (p) 1.42, But of that day and hour knoweth no man, no not the An∣gels, &c. And the other opinion contradicts that other Text (q) 1.43, My Kingdom is not of this world. But both oppose our present Text, which sayes, Man (i. e. all Mankind, except those which rose with Christ to attend him their first-fruits, and to whom they limit not their fancy'd Empire) awakes not till the Heavens be no more.

Yet even S^t Austin (r) 1.44 once indulg'd this miscon∣ception, although with an opinion more refin'd, and

which alotted not such carnal pleasures to this domi∣nion of the Saints, as other Patrons of this Error did. But on review, and better thoughts, he tells us, That by a thousand years (being a perfect number) is meant the latter Age, begun by the Messias in the fulness of time; in which the Devil is bound, i. e. he does not, with his old more boundless power, detain the world in Er∣ror, and enjoy his former usurpation of Souls (s) 1.45. But for the Saints, although their Bodies should remain the slaves of Sepulchres, (those only excepted which arose with Christ) yet should their spirits reign with Christ in Heaven * 1.46.

And this exactly squares with that, My Kingdom is not of this world; not but that Bodies too shall par∣take his triumphs, but that will be, not till the Hea∣vens be no more.

III. Why then, the Heavens shall be no more.

For should they still continue as they are, and should man ne're revive, whil'st they continue so; how could his Death be term'd a Sleep, to which no waking ever should succeed?

The Heavens now are like an open Book, full of strange Characters, which men consult (how wisely, let their effects determine) to be inform'd, when great mens Lives shall be no more; when Kingdoms, and when States shall be no more; when publick Blessings, and when publick Curses shall be no more. But there will be a season (and e're long 'twill be) when they

themselves shall be no more; They shall perish, fayes the Psalmist: But of the critical moment, not a word in all the Book of Spheres. What Tales soe're they tell of other Beings, they will still keep their own coun∣sel; and whensoe're they break (like to great Tra∣ders here on earth) their breach shall be the worlds surprize: Of that day knoweth none. Their Prophecy in that, is silent as their Harmony; yet such a day there will be: But the question is,

First, What Heavens shall be no more?

Secondly, How shall they be no more?

First, What Heavens shall be no more? Besides the Empyreal, or Supreme, Philosophers compute the num∣ber of the Orbs (counting the Fire and Air) to be eleven. But the great Bishop of Hippo (reflecting on the rapture of S^t Paul into the third Heaven, where he had the glimpse of great, unutterable glo∣ries) concludes the Empyreal (the Heaven of Gods more immediate splendor, and the receptacle of the bless'd, to see him, as 'twere, face to face) to be the third Heaven; computing none besides, excepting the Sydereum & Aereum, the Starry and the Aery.

But be they more, or be they less, the Heaven of heavens is generally exempted from dissolution: which some conclude from Thy Throne is established for ever. So that, of all the rest, although we cannot certainly determine what is their number, yet we may conclude a little of their nature; though we are insecure how many they be, yet we may well be resolute what they shall be, or rather what they shall not be, They shall be no more: But

Secondly, How no more? They shall perish (t) 1.47 Now what should be this perishing, but their change? For as mans death is call'd a change (u) 1.48, I will wait till my change come: So the Heavens change is call'd a death, or perishing; for, that the word (perish) im∣ports no more in the forecited place to the Hebrews, is evident from the ensuing Verse, As a vesture shalt thou fold them up, and they shall be changed.

Nay, this very place, the Heavens shall be no more, is (in the vulgar Latin) atteratur Coelum, till the Hea∣vens be worn away, not annihilated. Worn like an old Garment, Psal. 102. Man is the little world, and as his Cloaths cover him, so the Heavens cover the great world, Tegit omnia Coelum. Hence, * 1.49 when we Travel, Lucretius tells us, We change the cloathing of Heaven (w) 1.50. Conformable to this is even the Sep∣tuagint, in this of Job, which renders it, Till the Hea∣vens be * 1.51 unsow'd. How has God cloath'd the Macrocosme, as we the Microcosme, with the best Cloaths on the outside? We all, at great Solemnities, contrive to habit our selves after the newest fashion: Lo, then shall Christ appear in Solemn Triumph; Lo, then shall be the Marriage of the Lamb; and then the world shall change its fashion too: The fashion of this world passes away (x) 1.52. When Sunday comes, 'tis generally entertain'd with Citizens best Cloaths; Lo, then the Sabbath of the Saints shall come; then the Lords day; the day of the Sun of Righteousness; and then the Ʋniverse shall be aray'd in cleaner and more splendid Vestments.

Now Job's, shall be no more; is S^t Peter's, shall pass away, whil'st the Elements melt for fervent heat (y) 1.53.

Now, whatsoever melts, melts not to nothing, but into substance of a purer nature; so likewise, to pass away, is not to cease to be, but to be vary'd in its place or properties. Heaven and Earth shall pass away, sayes our Saviour; and there shall be new Heavens, and a new Earth, sayes S^t Peter (z) 1.54. Both these are uni∣ted, Rev. 21.5. Behold, I make all things new. Now, to make all things new, is not to make all things nothing; no more than mending is destroying. To be no more, than, is to pass into new; and 'tis not needless to ob∣serve that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to change, is render'd Psal. 90.9. by passing away, or passing over: from whence the world is stil'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a change, or passing over.

But you may ask, What change is this?

'Tis not a change of substance, but of accidents; Heavens shall not absolutely cease to be, but to be as they are; so also the Elements. All compound Beings (except mans Body, which must subsist with the Soul) shall lay aside their Essence. Birds, and Beasts, and Fish, so likewise Trees and Plants, which owe their Beings to their Compositions, shall bid farewell to Na∣ture; when every Element shall challenge from them, what each contributed to their composure. Earth shall retreat to Earth, Water to Water; and whatso∣ever Fire or Air bestow'd, for ever shall recede into its native properties.

But for more simple and unblended Natures, their change shall be but a refining. Some (a) 1.55 have con∣ceiv'd indeed, That Fire and Water should both be total∣ly consum'd, whil'st Earth and Air should be no more than mended. But this the rest reject. Aquinas (b) 1.56 thinking, that Fire and Water should but lose their heat

and cold. But that were neither to be Fire nor Wa∣ter. But that Lorinus candidly expounds him, That by their losing heat and cold, he means, that heat and cold should be restrain'd from acting.

As is the change with the Elements, so with the Heavens; the variation's not of things, but qualities. Aristotle pronounced Heaven incorruptible; and so it is indeed as to its fitness for duration, (which the Schools call its internals) but not as to its power, ab∣stracted from divine disposure * 1.57; for whatsoe're at first results from nothing, by the same vertue, may relapse into nothing; or, as the cause of its first being plea∣ses, be vary'd from its present being. Therefore THOƲ shalt change them (c) 1.58. By which change, sayes Lori∣nus (d) 1.59, is meant some kind of renewing, by a vaca∣tion from Motion and Action, and influence on Subluna∣ries, and on Man leading a mortal life. And thus be∣ing alter'd, they will better suit with the condition of renew'd Mankind. In which, S^t Austin tells us, That at the general Conflagration, those qualities of the corrup∣tible Elements (which agreed well enough with our cor∣ruptible Bodies) shall utterly perish by Combustion; And the same substance shall (by miraculous change) acquire qualities convenient for immortal Bodies; to the end, that the world, being renewed for the better, may the bet∣ter suit with men renew'd for the better in their flesh (e) 1.60.

From these things then we may raise these Conclu∣sions.

• 1. That the Heavens shall no more measure time; For,
• 2. Time shall be no more, Rev. 10.6. And hence indeed, in proper speech, the Heavens shall be no more. Shall, is the Future Tense; but in Eterni∣ty there's no Futurity. Now when there is no time, but all Eternity, who can, without great impropriety, say the Heavens shall be; when, Shall, imports a time to come?
• 3. If no time, then no motion; for time is the mea∣sure of motion (f) 1.61: and therefore
• 4. No more action; for without motion, there is no action in Naturals.
• 5. Therefore no more influence on Sublunaries; for without action, no influence: therefore
• 6. No more generation nor corruption; for these are not without influence. Thus then, the Heavens shall be no more: And now

IV. Man shall awake, and be raised out of his sleep.

Methinks I see his Body now begin to be again. Methinks I see the Sea (like Jonah's Whale) surren∣dring what it had long time conceal'd. Methinks I see Men bolting from the Earth, like Rabbets from their Warrens. Some from the Waves, some from the Graves I see, just waken'd by the Trump; and shaking off, ma∣ny their dew, and many more their dust: For they must awake, they must be raised out of their sleep.

But it may be of use to mind the expression; 'tis they shall be rais'd, not by their vertue, but some others power. But what is his Name, if thou canst tell? 'Tis my Redeemer; I know that my Redeemer lives, and he shall raise me up at the last day (g) 1.62.

• My Redeemer] There's God's power.
• Shall raise me up] There's Job's assurance.
• At the last day.] There's the time prescrib'd.

• My Redeemer lives] 1. To confute the Jews, who disown his Resurrection. 2. To prove that he also shall raise us up. Christ the first-fruits; afterwards, they that are Christs, 1 Cor. 15. For,
• He shall raise me up] To refute those who repute our expectation of reduction from the Grave, as a Dream.
• At the last day] To confute Hymeneus Philetus, and Hermogenes, who concluded the Resurrection

• already accomplish'd, because 'tis recorded that the Bodies of the Saints arose, Matth. 27. So holy Job (even in the Text) supposes and implies, what there he expresses, viz. That when the Hea∣vens shall be no more, Man shall be raised.

• 1. Then he shall awake, arise:
• 2. How shall he be raised? But

1. Mans Body shall arise.

These very Numerical Bodies; these that we sin'd in, or repented in. Methinks I hear the Trumpet sound a Call; wherefore Awake, Awake! Whoe're, Where're, Howe're you are. Whoe're have been de∣vour'd by Wolves, those Wolves being strait devou∣red by Lyons, those Lyons dying and strait devour'd by Kites! Whoe're to Fishes have been made a Prey, which even themselves have soon become a Prey to other Fishes! Whoe're you are, that in your Bodies have perform'd the Stages (which fond Pythagoras prescrib'd to Souls) in journeys through each vari∣ous kind of Beasts! Whoe're you are, have been re∣duc'd to dust, and dissipated through the spacious world, till every dust has been remov'd a Mile from dust of kin to it! Awake, Awake; indeed you must awake. 'Tis a resistless power that raises you. 'Tis God shall raise the dead, Acts 26.8.

But some may ask, [Query.] What if a Man devour those of his own species? What if Claudius devour Sempronius, and (after time for due digesting him) Claudius him∣self

become anothers Meal? How shall Sempronius (and others in the like capacity) be raised up in his own Nu∣merical Body, unless whatsoever was eaten by Claudius, (and may be conceiv'd to have become a part of his Body) be restored? Which if it be, How then shall Claudius rise with his Numerical Body?

This is the Query which Objectors think, [Solut.] is of itself enough to make a Sadduce. But 'tis indeed a trivial doubt, and of no force to any but the willing. For 'tis not he shall arise, (as I observ'd before) but he shall be raised; which includes an unrestrained power to be the Agent: and 'tis the same Almighty Power which does support the living. That God shall raise Man, who now seeds Man. He needs no aid of meat to keep a Creature living. How obvious may we then conceive it (though Claudius do devour Sem∣pronius) for God to strengthen Claudius, and support him, without permitting any of Sempronius to be concocted into his constitution; especially since he compos'd not Man, to be Mans food?

But now what think you, if even to Reason (for at that Weapon they must be encounter'd, who con∣tradict this Doctrine) I say, what if to Reason 'tis a thing impossible, but of the self-same Body there must be infallibly a Resurrection? Not to trace all the Cau∣ses back up to the first, to prove a God accomplish'd in whate're good reason ere thought good. I shall suppose the Existence of a Deity already granted, I know none deny it.

There being then a God, he must be just; but just he cannot be, without a Resurrection: For (to mans eye) the worst oft live and dye with least misfortune. Now, if no vengeance seize them after death, where's then the Justice, and where's then the God? Will any say, that (after dissolution) the Soul may suffer, and still God be just, although the Body sleeps? But if the Body shar'd in sinning, and be exempted from the suf∣fering, a Malefactor escapes: then where's the Justice? and next where's the God? Or will you say (as some are very forward) that Death it self is the Bodies punishment?

But I say (1.) the Soul and Body sin'd together for each others greater satisfaction; in justice there∣fore we may think, that they should suffer together for each others greater affliction. But they by death (so far does it resist their suffering together) are far remov'd asunder; if death then be the Bodies sole infliction, still where's the Justice?

(2.) Can the Body be punish'd with what it never feels? But oft great Sinners sink into the Grave, un∣der a stupefaction of the senses, and dye extempore. And if the flesh do only suffer death, which brings no corporal pain for mighty corporal transgressions, still where's the Justice?

(3.) The Body sinning against an infinite Person, committed infinite sin; for (as we see in Treason) the Object gives proportion to the Crime. Infinite sin must have no finite suffering: But Death is a finite suf∣fering; for that's accomplish'd when the Soul is gone. If therefore Death be all the vengeance to the Body, where's still the Justice? Will any say the Bodies be∣ing

dead, and separated from the Soul for ever, is its eternal punishment? But can there be punishment, and nothing suffer? As soon as dead, the humane Body is not; it was the humane Body when it sin'd, by death it leaves to be the humane Body: And how can that, which is not, suffer? Or will you say (with Pompo∣natius) that sin is its own punishment? O strange Phi∣losophy! And more strange Justice! In all Philosophy, the offence is still cause to the punishment; if sin then be the punishment to itself, 'tis its own cause, and 'tis its own effect: But others in Philosophy will tell us, That Nihil est causa sui ipsius (h) 1.63; And in all Justice punish∣ments design'd to mend the Sufferer, or to disencourage others from the like offence. But what sin ere (which had no other punishment) deter'd another from at∣tempting it? And as for the Offender, I presume none will conclude that sin can much amend him. Many would wish their strength might ne're decline, that they might ne're be impotent for sin. If sin be then its proper punishment? 'Tis a most strange one, which the Offender ever would request to undergo, and prize beyond rewards (i) 1.64. If sin were the sole judgment on the Malefactor, O what a means had the Almighty found, to bring his Justice in contempt! And then where were his Wisdom too? And then where the God?

Therefore whoe're thou art, that art possess'd with Dreams like these, Awake thou that sleepest, lest ere thou dream'st of it, it may be said, Awake, and come to judgment: But

2. How shall Men arise? And with what Bodies shall they come?

I answer with S^t Paul, 1 Cor. 15. they shall rise (1) Incorruptibly; it is rais'd in incorruption, ver. 42. (2) Gloriously; it is rais'd in glory, ver. 43. (3) In agility; it is rais'd in power, ver. 43. tanta facilitas, quanta faelicitas, sayes S^t Austin. (4) Very near to the nature of Angels; much more resin'd than former∣ly; not only from carnal lusts, but also from the gross∣ness of our substances. The natural Elements shall be resin'd, so shall our Bodies; it shall be rais'd a spiritual Body, ver. 44. Not but that we shall have flesh and bones, and integral parts, answerable to the pattern of our Saviour after his Resurrection, Luke 24.39. Handle me, and see, for a spirit has not flesh and bones, as ye see me have. But yet improv'd they shall be much.

Aquinas (k) 1.65 yet goes further, and assures us, That we shall rise in the complete age of our Saviour, viz. 33 years old. For whereas we read, Till we all come in the unity of the Faith, and of the knowledge of the Son of God to a perfect Man, to the measure of the STA∣TƲRE of the fulness of Christ, he (as also our old Translations) reads the measure of the AGE of the fulness of Christ. But this we safely may leave undetermin'd, being assur'd that Man shall awake destitute of nothing essential to his perfection, but not so secure of what God may esteem so essential.

But this is the Resurrection of those who have part in the first Resurrection. Others shall want the glory; but yet shall be endu'd with bodies, free from corruption; to protract their torture to eternity; with bodies agile, to entitle them to the greater restlessness; for the more active the Sufferer, the more tormenting the Chains and Anguish. Nor shall he want the preju∣dice of a refin'd body, that all his senses may be more acute, for entertaining each its proper torment to the most high improvement.

So now we see Men shall be raised up; and we see how. Unhappy then are they, that put far from them here the evil day; to be shut up in worst of nights here∣after. Woe to him, that eats and drinks, because to morrow he shall dye; since, after that to morrow, he must rise, and be waken'd out of his sleep. But happy he, thrice happy, who being to forego his life, hid it with Christ in God; at the last day they shall know where to find it. In the mean time foolish are those that la∣ment him, since they again shall see him, if yet they are not still more foolish, by their neglecting to lie down like him. How is our industry concern'd, to care that our uprise be to felicity? by death to sin, and rising again to newness of life, to furnish our selves for a Resurrection free from a second death.

And will you know how 'tis to be atchiev'd? By doing so, as did the Subject of this dayes Solemnity. If you expect her Character, consult each man his loss in her departure. None need commend an absent Friend to those, who by that absence find much detriment. Go ask the Poor, Go ask the Sick, whose Consolation and Relief are now in a great measure gone to Hea∣ven with her. How have the glories of the ancient

Heroes liv'd in Records of blackest Ink? So 'tis with her, for in our sable fortunes, in our dark wants, her worth is largely written. We need no tedious toil to prove her happy, as to her Soul, and ready for the Resurrection, as to her Body; our greatest Task will be (not to learn how she is, but) to be like her, fit for our going, and our Saeviours coming.

But you'll ask how? Let the Apostle tell you; St Peter, designing to display Christs dreadful coming in his third Chapter of his second Epistle, endeavors to prepare men for it in his first Chapter, advising dili∣gence in procuring

1. Faith, which believes God true in all his promi∣ses, which teaches Man to lay aside his Reason, that so he may be more than Man, and apprehend things much beyond the reach of natural capacity. Faith is the evidence of things not seen. Faith, which layes all our sins down at Christs Cross. Faith, which applies Christs merits to our selves. In short, Faith, which depends on the Fathers mercy, through the Sons suf∣ferings and intercession, by the Spirits support and consolation, to evade deserved destruction, and attain most undeserved bliss: therefore to wake to happi∣ness, take Faith, and add to your Faith

2. Virtue. Not Virtue in the general, because Tem∣perance follows as a particular; but Virtue, i. e. Forti∣tude or Valor. For so is Virtus render'd, when im∣porting a single Virtue. Some Grammarians will in∣forms us that it signifies Manhood, from Vir in the La∣tine; and Courage, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the God of War, in the Greek, from whence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Join to thy Faith

Fortitude. Fortitude, that nothing may enfeeble thy Resolves; That no bad Times prevail upon thy Prin∣ciples, though thousands on thy left hand tumble down, and break the neck of Conscience, to preserve the lives of their Estates or Liberties; though at some other time (even in thy greatest danger) thou shalt discern the fall of a lov'd Friend, submitting to the frequent menaces and haughty looks of an outlandish Foe; yet still keep Fortitude, that thou may'st stand in the evil day; and when thou hast done all, may'st stand. But yet to this Virtue, must be added.

3. Knowledge, whereby you may discern 'twixt good and bad, and not be lead by an implicite Creed; but have a Faith according to knowledge, and be able to give a reason of the Faith that is in you. In vain is Courage, where there is no Sight; what signifies stout Hands, and ne're an Eye? Not that we should with too much eagerness pursue Speculations; nor read much, that we may know how to talk much, but study to know Christ, and him crucifi'd; For it is life eternal to know God, and Jesus Christ whom he hath sent; there∣fore to wake to Happiness, take Knowledge, and to that add

4. Temperance. By Fortitude, Man overcomes an∣other; by Temperance, himself. Not only in affair of Eating, of Drinking, and of things of Pleasure, but even of Passion too; still entertaining from malevo∣lent spirits whatever actions of hostility, yet keeping still a temper that shall never vary with provocation. To Temperance add

5. Patience, which does empow'r a man to em∣brace Affliction. Patience, which overcomes by being beaten, which lives on Death, and dyes for want of danger; for where no peril is, no patience can be. What although Children (which are at once mens images and hopes) lie down in Dust, and Graves (short as their Lives) of a span long? What though they fall greater, and of nearer expectation of Manhood? What although Wives, though Husbands, (excellent Husbands) languish, groan, and dye? What although cruel and prolong'd Distempers poyson our Constituti∣ons? And what though much more cruel Tongues poyson our Reputations? Yet still we must submit to Gods disposure, and gratefully receive whatever he per∣mits to be inflicted; knowing that our Saviour enter'd not into joy, but first he suffer'd pain; that we, follow∣ing the example of his patience, may (when the Hea∣vens shall be no more) awake up after his likeness. But add to Patience

6. Godliness, which does enroll men Citizens of Heaven, whil'st they are Sojourners on earth. This does unteach remissness in Devotion, and suffers not mans Temporal Calamity to hinder or disable Spiritual Pie∣ty. This renders men zealous for Prayer, and ardent in it, forward themselves, and instigating others. Above all things make supplication, sayes the Apostle; First seek the Kingdom of Heaven, sayes his Master; That when ye shall be rais'd, ye may awake to a new Heaven. Take

7. Brotherly Kindness, which teaches men not to

exalt themselves, but clips the wings of Arrogance. It treats the lowest and the poorest affably, instructing ev'n the powerful to bow, and condescend to the necessities of the most abject. All Mankind is our Brother earth, and each man should be kind to his Brother earth; that when he shall be waken'd from his Mother earth, he may for ever live with God the Father of Heaven. But above all, take

8. Charity, which loves God above all things for his own sake, and her Neighbour as herself for Gods sake. Which doth not behave it self unseemly, seeketh not her own, is not easily provok'd, thinketh no evil, which beareth all things, believeth all things, hopeth all things, endureth all things (l) 1.66. Which relieves Friends, and remits Enemies, praying for those that despitefully use her. This Virtue shall endure, when Faith and Hope are superseded by Fruition; this shall attend us, when they shall be no more, when the Heavens shall be no more, when we shall be awaken'd out of our sleep. Therefore be diligent to get these Virtues, looking for Christs coming, that you may be found of him without spot and blameless, 2 Pet. 3.14.

I have been long addressing to your Ears, now I apply my self to your Memories. Out of S^t Peter, I have read you words, how you may fit you for the Resurrection; but if you'll learn by Deeds—then There's the Text, Read it, and Read it well. O make the old Rule true, which tells us how much President instructs beyond Precept. She dyed indeed, and there's our loss indeed; but being dead, she speaks, there's our advantage; yea, and still lives, there's her felicity. She

sought for Health, Eternity she found. In a strange Countrey she went to her long home, and travel'd herself into everlasting rest. Like Israel, She went through Amalek to Canaan. We all deplor'd that her infirmi∣ties would not dispense with her abode with us; we coveted that She might reside with us, but Provi∣dence deny'd it: O let us then be sedulous to live with her; that, Providence invites to. But of that life we must obtain fruition, by this lifes imitation; to accompany her in Heaven, we must pursue her on earth. What shall I say? Get Faith, get Virtue, get Wisdom, get Temperance, get Patience, get Godliness, get Brother∣ly Kindness, and get Charity. And these be diligent to get, and get them while 'tis call'd to day; when the night comes, farewell to diligence, to opportunity fare∣well. For man lieth down, and riseth not; till the Hea∣vens be no more, they shall not wake, nor be raised out of their sleep.

Now to him that then shall wake us, the Watch∣man of Israel, that never slumbers nor sleeps, be Honour and Glory evermore. AMEN.

FINIS.

Notes

• (a) 1.1

  Eccles. 7.1.
• (b) 1.2

  The Verse preceding the Text.
• (c) 1.3

  Rom. 6.2.
• (d) 1.4

  Rom. 8.13.
• (e) 1.5

  Morietiam dicitur, cum anima, adhuc in corpore constituta, cor∣poreas illece∣bras (Philoso∣phiâ docente) contemnit; & cupiditatum dulces insidi∣as, reliquasque omnes exuit passiones. Ma∣crob. lib. 1. in Somn. Scip. cap. 13.
• (f) 1.6

  Rom. 8.6.
• (g) 1.7

  Gen 2.17.
• (h) 1.8

  Psal. 89.48.
• (i) 1.9

  De Civit. Dei. lib. 10. cap. 6.
• (k) 1.10

  Matth. 9.24.
• (l) 1.11

  1 Thes. 4.15.
• (m) 1.12

  Dan. 12.2.
• (n) 1.13

  Joh. 11.11.
• (o) 1.14

  Acts 7.6.
• (p) 1.15

  (p) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Menand.
• (q) 1.16

  Arist. de Vigil. & Som.
• (r) 1.17

  Quid est som••m, gelidae n••s;i mortis imago?
• (s) 1.18

  (s) Eccles. 5.12.
• (t) 1.19

  John 16.33.
• (u) 1.20

  Phil. 2.12.
• (w) 1.21

  Rev. 14.13.
• (x) 1.22

  Tuque O Domitor somne malorum, re∣quies animi, &c. Sen. Her••. Fur.
• (y) 1.23

  Mark 14.37.
• (z) 1.24

  Mista Senum ac Ju∣venum deflen∣tur Corpora. Horat. Nulla distinctio inter Cadavera mortuorum, nisi for••è graviùs saetent Divitum Corpora, luxuriâ distenta. Amb. Hexamer.
• (a) 1.25

  Ezek. 34.25.
• (b) 1.26

  Isa 65.4.
• (c) 1.27

  Jon. 1.5.
• (d) 1.28

  Acts 12.6.
• (e) 1.29

  Judg. 16.3.
• (f) 1.30

  Ruth 3 7.
• (g) 1.31

  Ver. 14.
• (h) 1.32

  1 Sam. 9.26.
• (i) 1.33

  2 Sam. 1.9.
• (k) 1.34

  Psal. 127.2.
• (l) 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand
• (m) 1.36

  Eccles. 11.3.
• (n) 1.37

  Joel 2.31.
• (o) 1.38

  Isa. 60.19.
• * 1.39

  Psal. 19.5.
• † 1.40

  i. e. Those that are dead in Body and in Gra••e shall have no Resur∣rection at all, till all things are accomplished, and then they shall arise to a second Death; But these that had part in the first Resurrection, (i. e.) from Sin, the second Death (which is of Soul and Body) shall have n•• power •…•…n.
• * 1.41

  For the Soul lives not again, but continues to live.
• (p) 1.42

  Matth. 24.36.
• (q) 1.43

  John 18.36.
• (r) 1.44

  Nam eti∣am nos haec epinati fuimus aliquando. Aug. de Civ. Dei. lib. 20. ch. 7.
• (s) 1.45

  Aut cer∣te mille annos pro omnibus an•…•…s hujus se∣culi posuit, ut perf••cto nu∣mero notare∣tur ipsa temporis plenitudo. Aug. ibid.
• * 1.46

  Quamvis ergo cum su•…•… dum, jam tamen corum animae regnant cum illo. Idem ibidem.
• (t) 1.47

  Hebr. r. 11.
• (u) 1.48

  Job 14.14.
• * 1.49

  Ovid.
• (w) 1.50

  Coeli∣mutamus ami∣ctum.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. No more be sow'd together.
• (x) 1.52

  1 Cor. 7.31.
• (y) 1.53

  2 Pet. 3.10.
• (z) 1.54

  2 Pet. 3.13.
• (a) 1.55

  Greg. Bed. Gloss.
• (b) 1.56

  Aquin. in 2 Pet. 3.
• * 1.57

  Ab intrirse∣co Coelos esse incorruptibt∣l••s, communis Scholastico∣rum est opinio. i. e. secundum sabstantiam & aptitudinem, non dispositio∣nem divinam & actum. Lo••. in Psal. 102.19.
• (c) 1.58

  Psal. 102.26.
• (d) 1.59

  De sola nonnulla reno∣vatione, per vacationem à mo••u & actu & ministerio in res sublu∣nares, homi∣nemque vitam ducentem mortalem. Ibid.
• (e) 1.60

  Conflagratione mund•…•…â Elementorum corruptibilium qualitates, quae corporibus nostris corruptibi••ibus congruchant, ardend•• penitus interibunt; Atque ips•• substantia eas qualitates habebit, quae corporibus immor∣talibus mirabili mutatione conventant. Ut scilicent mundus in melius inroua••us, apt•• accommodetur hominibus etiam in carne meliùs innovatis. Aug. de Civ. Dei. lib. 20. cap. 16.
• (f) 1.61

  Tempus est mensura motus; omnis motus est in tempore.
• (g) 1.62

  Job 19.25.
• (h) 1.63

  Quis∣quam ne mor∣ta••ium idem vocat facinus & poenam? Quintil.
• (i) 1.64

  Nulla∣poena est nisi invito (& alibi) Suppli∣cium quisquam vocat, ad quod prosilitur, quod exposcitur. Quintil.
• (k) 1.65

  in Eph. 4 ver. 13. Corpus Christi fuit perd••ction ad plenam ae∣tem virilem (scilicet 33 annorum) in quâ mertuus est; husus••to∣di autem aeta∣tis plenitudini corform•…•…itur aetas sanctorum resurg•…•…tium. So a so the Author of these Sermons or Homilies father'd on St Ambrose, vol. 3. pag. 44. Ibi enim nec infa••s nec senex, nec parvus erit, qui non impleat dies suos; utpote silius resur∣rectionis & in mensuram venict plenitudinis Christi, ut nec desint ali••ui annorum spa∣cia, nec supersint.
• (l) 1.66

  1 Cor. 13. vea. 5.7.