Abners' Funeral, OR, A SERMON Preached at the Funeral Of that Learned and Noble Knight, SIR THOMAS LUCY. By ROBERT HARRIS, B. D. and Pastor of the Church at HANWELL, OXON. Graves are for me. JOB 17 1. Qui pro nobis mortem semel vicit, semper vincit in nobis. Cyprian, Epist, Secundum Pamelium. 9 LONDON, Printed for john Bartlet, and are to be sold at the sign of the Gilt Cup by Saint Augustine's Gate, 1641. TO THE HONOURABLE AND VIRTUOUS, The Lady LUCY OF CHARLCOT, Grace and Peace. Madam, STrange not my slowness. I never penned and printed more unchearefully, more sadly. Sorrow moves slowly. And what is this your Ladyship hath now won from me! alas! I cannot print your Lord alive again: nor did I intent any portraiture of him. What I spoke was meant to the Living. The Dead needed not my attestation. Indeed I loved Him more (as another once said) than to say much of Him. All that I can wish, is, that all, who pretend to Him, and his Religion, would express him in these particulars. 1 That they would See with their Own Eyes, and satisfy themselves in their Own Grounds. 2 That they would be True to their Own Principles; that so a man might know where to have them, and see, that they did Believe themselves. 3 That they would Say less and Do more, Cic. de sinibus tib. 2. Epkurei mihi videniur melius faccre, quam dicere. and so difference themselves from other men, as once some Philosophers did. 4 That they would give leave to Dissent, where Assent cannot be without Dissembling. It is confessed, Madam, That Sir Thomas and I were not always of one mind. Dissent we did, in some things: But this I shall ever honour in Him, That He was Himself, and his Friends too. Neither prostituting his own, nor ravishing another man's judgement; Herein we concurred, and for this I honoured him, and he was pleased to own me. The world conceives my loss to be exceeding great. He was as Aristotle says of the magnanimous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is a truth. For I have lost the Freest Reprover that ever I met withal. But why should we reckon our friends Gains to our Losses! I have done, Madam, with him. And now let us (I beseech you) get off from ourselves. At least, Let's improve our sorrows to spiritual purposes. Mourn for this Kil-friend, Sin. Mourn for the loss of our time, and our not enhancing opportunities and societies. And henceforward set our faces Homeward, Heaven-ward. Study Heaven; Secure Heaven; Trade and dwell in Heaven. There look ourselves; thence expect our Saviour. Mean while consider, Noble Lady, your great trust. A Great Estate, A great Family. You have many Servants to order; Children to educate; Neighbours to relieve. Here seal up your Thankfulness to God; your Faithfulness to your Dearest Husband. And the God of Heaven help you. Thus at last I return you your own. What to call these Funeral Dispatches, I wots not. Yours (such as it is) it is, you will own it withal its imperfections, and stand betwixt blame and me. I could not come home to your Desires fully. Some things I forgot in the Delivery; and some I then abridged for haste, and now make short breathed enough. But I am come as near to my meaning, and my own Copy, as I can. The Lord go with it, and ever be with you, and all yours. So will Pray Your Ladyship's constant servant in the Faith, ROBERT HARRIS. Abners' Funeral, OR, A SERMON Preached at the Funeral of that Learned and Noble Knight, Sir THOMAS LUCY. 2 SAM. 3.38, 39 38. And the King said unto his servants, know you not, that there is a Prince, and a great man fallen this day in Israel? 39 And I am this day weak, though anointed King, and these men the sons of Zerviah be too hard for me: the LORD shall reward the doer of evil according to his wickedness. 'tIs an hard thing to Funeral it well. Moses prayed GOD'S help in the case, Psal. 90.12. and GOD (in part) helps us here by David. He had the art of mourning. His heart was exercised, his hand in. Erst he mourned for King Saul, Prince jonathan, 2 Sam. 1.17. and other his Allies: Now for General Abner. This Abner fell very unseasonably, for Himself, for David, for all Israel. The King is sensible of it, solemnizes his Funeral, becomes the chief Mourner, and makes his Panegyricke. And, having passed through his other parts, is now upon his Peroration, where his Masterpiece is, To wash his hands of Abner's blood; and his plea (stripped out of its Rhetoric) is this. He that is truly sorry for the dead, and would (if he could) revenge his death, cannot reasonably be charged with the murder. But this (saith David) is my case. I am sorry for Abners' death; I am sorry for myself, that I cannot revenge his death. And therefore no way chargeable with it. The Conclusion is open; The first Proposition evident; The Assumption is made good by his practice. 1 He did not only mourn, but justify it from reason. A man, A great man, A leading man was Slain, Slain in Israel. This was known, (if men would own their own knowledge) and therefore they could not strange at his practice, in Forbearing Meat, Vers. 35. in Feeding upon Tears. 2 And for the Second; Whereas it might be said, Object. Many like the Treason, though they cry out of the Traitor; and contrive the slaughter, though they weep over the slain: If David's heart went not with the murder, why is not his hand upon the Murderer? David's Answer is, Sol. He was willing (but not able) to do Abner right, his estate being yet unsettled, and the concurrents (The sons of Zerviah) potent in Court, and Camp: and therefore execution is perforce secured. So then, David here reconciles things (seemingly) incompatible, and gives an account of himself. I. Why he did mourn. II. Why he did no more. Mourn he could, More he could not: and that's the very Truth. Let us now survey David's practice, and trace his steps. First, you see him refusing comfort, and inviting sorrow. Next you find him so imbroild, that he knows not well which way to turn him. 1 In the first we will take notice of his grief, and 2 Of his ground; whence he infers it. A man (saith he) is slain: A Consider able man of place and worth is slain, and that in Israel. This is the ground of his sorrow; and these his terms and expressions are no way inconsistent. The man may be great, a Great Prince, of great authority, and yet Die: For, Greatness will not keep from Death: Nay let's give this Proposition its full extent. Doct. 1 No Greatness will keep from any Death. No Greatness, none. 1 Not of Strength. There be that Die (saith job Chap. 21.23, 24.) in the strength of their perfection, or in their most perfect strength, when there is not the least decay in Nature. 2 Not of Birth. The high (saith job, nay the Princes, job 34 19) fall, and that like others, Psal. 82.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 49. 3 Not of Parts, Ver. 10. As dies the fool so the wise. 4 Not of Place, Ver. 12. 5 Not of Means and Friends, Ver 7. 6 In One, Psal, 89.48. No Earthly Greatness will deliver. No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (let his Strength lie where it will the word is large) shall deliver himself from the Grave, Death he must See, that is, Feel, as all senses be a kind of Feeling. 2 No Greatness will free from any Death. No not from any. 1 Not from a Bloody Death. Witness great Saneherib. 2 King. 19 ult. 2 Not from a Base Death. Witness Queen jezabel. 2 Kings 9 ult. 3 Not from an Unnatural Death. Witness that great Statist, and Precedent of Counsellors, Achitephel, 2 Sam. 17 23. 4 Not from the most Contemptible Death. Witness King Herod, at his highest. Act. 12.23. But why do I insist, where every Schoolboy can enlarge upon the same Theme? One Abner is an instance of all, being every way great; Great in Strength, able to lead the bravest Army then in being: Great in Spirit, who would not give his Head for washing, nor take his advantage of Asahel the Assailant: Great in Place, Captain of the Guard, and that to Three Princes in succession: To warlike Saul: To Prince Isbosheth: and now consigned by valiant David: Great in Power and Authority, able to contest with his Master, and able to sway all Israel at his pleasure. This mighty Abner lies Dead before you, and falls from Greatest Greatness, into the Lowest Pit suddenly. Shall I give you one Reason for all? Reas. Greatness will not keep from any one Cause: therefore not from any one Kind of Death. 1 The Causes of Death, (if we speak of Death at large) are, Moral, or Legal. Sin and Gild. Natural, or Physical. Dyscrasy, Disproportion, etc. Earthly Greatness can free from none of these, (as experience hath taught us.) Indeed if this Greatness could take off Adam's Gild, free from all Sin, deliver from all Distemper, Moral or Natural: Then might it give a Supersedeas from Death. But the first is not possible: Therefore the second is no way feasable. 2 If we speak of this Death, Violent Death; (so to call it) this, you know, grows from Innate Impotency, and Deficiency, and Foreign, either Suspension of Influence, Aids and Supplies: 〈◊〉 Vide de Anima. cop 52.53. etc. or forcible Impressions, and Incursions made beyond all power of Resistance: Now here Greatness is also at a stand: Great men be as tender, as passive as others; Depend as much as others, and Stand by a Manutention; Lie as open, as others, to Invasions and Assaults. Nay Greatness is sometimes Unwieldy of itself, Et mole suâ ruit: Sometimes it sets a man more in the Eye of Envy, and face of Danger; and in stead of sheltering him, makes him a fairer mark. At all times 'tis Finite, and may be matched. There is an Higher than the Highest, that will make but Mortar of those under foot, as 'tis, Esay 41.25. At least, Esay 41. 2●. what's wanting in Power, may be made up in Number, which is all one. Many Shoales of small Fish may encounter the greatest Whale. Many Swarms of Flies and Frogs may invade King Pharaoh, and his Kingdom. Cave multos, si singulos non times: Maximmus. said one to that great Tyrant. Leo fortis est & occiditur. Elephas grandis est, & occiditur, etc. The stoutest Lion, the greatest Elephant, the fiercest Tiger may be violently slain: a Sword will pierce, a Gun will shoot, Fire will burn, Water will drown, nay a Raisin-stone, a Fly, an hair will choke the greatest Monarch living. We have said enough to so ordinary a point. Vide instances in some Popes and Princes. Only we are to make our use of it, before I dismiss it; and that I shall (instantly) do, if first I shall be bold to tell you what you are to trust to. You see how it fares with Funeral Sermons. They are (mostly) made but matters of form, and men come to them as to great Feasts. The first Course, wherein GOD is most concerned, is lightly passed over: The second, wherein Man is represented, is most expected, and stood upon. For the preventing of this, I pray you understand, That you are not to expect any Second course at all: But such provision as I could make, in this my indisposedness, you shall have served in altogether. This said, I have now a double address. Uses. 1 The first to, us little ones. 2 The other, to you of greater mark and place. Use 1 First, we of lower rank must learn to rhene in our strong affections to an earthly greatness: For why should we be so liquorish after that, which is of so little avail? Moderate therefore (as all, so chief) these affections. 1 Great Fears. 2 Great Hopes. 3 Great Desires after great things here. For Fears, It is the Prophet's Inference, Psal. 48.5. Why should I fear, when I am threatened, and another enriched? Nay, 'tis GOD'S own use. Esay 51.12, and 7, 8. verses. Who art thou that fearest a dying man, fading grasle, a little Wormes-meate, Mothes-meat? Object. O, but, he is a great man, and may do me a shrewd turn. Answ. Fear him, as Great, with a Fear of Reverence, as a larger Picture of Almighty GOD, whose is Greatness, and all great things. As great Cedars are Cedars of God, &c, great Cities, Mountains, &c, are Gods. But fear him not with a Fear of Baseness (fear him not so, as out of Cowardice to decline station, balk duty, swallow sin, dissemble truth) Why? He is a dying man, saith GOD, and his greatness will be devoured of Moths. So basely to fear a dying man gins in weakness, and ends in a snare, Prov. 29.25. Therefore qualify those Pears. For Hopes, Hear Esay, Chap. 2. last. Cease from Man, whose breath is in his nostrils: Esay 2. ult. wherein is he to be valued? O! he is a Great, a promising man: Yea, But is not his breath in his nostrils, ready to be let out? If so, Cease from hoping in, or trusting on him. Psal. 146 Hear David, Trust not in the Son of man. What if he bea Prince? Trust not in Princes. Psal. 146.3. Oh, but they have noble thoughts. Ver. 4. Yea, but those dye with, or before them. Why should I be infinite? Is he a Man, Man at his best, Every man (every whit of him) is not only vain, Psal. 36.5. & 62.9. but vanity. Nor so only, He is upon the Balance and Trial, lighter than vanity itself. Therefore cast not thy Anchor of Hope there. Hope (if thou see cause) with an Humane Hope of Charity and possibility: Beware of any higher Hope of Certainty, of Infallibility. No doubt but many Captains, their Hope's rose and fell with rising and falling Abner. 3 But the third Affection, Desire, is that I most insist upon. Great Desires to earthly things, discover little Judgement. These are, 1 Founded in Weakness. 2 Fed with Wind. 3 End in Smoke. For the first. Their Rise is weakness, as experience (after Reason) shows. Foundation. Who so longing as the languishing person? Who so climbing as the veriest child? So ambitious as the basest Bramble? What so aspiring as Wind and emptiness? So ravening as the emptiest stomach? A massy man, of true worth indeed, brings worth to things, borrows none from them. For the Second. What is the food and fuel of these desires? Food. Truly Wind. We may say of all these Sublunaries, what Solomon saith of one particular; They are not. Prov. 23.5. And shall our desires and eyes fly upon Nothing. They are Nothing in reality, and virtue. What they be, they be (as Tertullian somewhere) in Fantasy. Absolute greatness (out of GOD) is not. There's no such thing among Creatures. The most is, Arist. (as the Philosopher notes) but a Comparative Greatness. Thus we call somethings great, compared to 1. Little things: As Ten shillings is a great deal of money to a Farthing token, and yet what's ten shillings? 2. To little persons and Capacities. So to a low apprehension a little thing is great. Thus to a Child, every Puddle is a Pool; every Pool a Sea: every Reed a Spear; every Hollow Stick a Gun: Not because these are great, but because he is little; as Rome was once formidable, because the neighbours were contemptible. But lay the comparison right, Floyus. and bring these poor things to the Standard, and what are they? Alas! compared to the Great GOD they are less than Littleness. Isa. 40.15, 17. All persons and things cast in the Balance bear not proportion with one drop of the Bucket, bear not the weight of one dust in the Balance. What's one dust to the whole Balance? What's that to the Earth? What's one drop to the full Bucket? And what's the Bucket to the Well? The Well to the Sea? And what are all these laid in one to the Mighty GOD? Nothing, and less than nothing, saith that high Prophet. Nay what is all here below to those vast bodies above? Ver. 17. And than what is such an Island as this compared to some other Kingdoms and Continents? What? But a little Moat, and Swans-nest? So true is that, which out Masters have taught us of old: Nothing is simply great, but in reference to what is less. 3 But let them be as big as fantasy can make them: End. Prov. 23.5. they have (as Solomon adds) Wings, but no hands under those wings. Wings to fly from us: no Hands to do aught for us. Load us they can with great fears, cares, envies, jealousies, distractions: but help us they cannot in the day of sickness; much less in the hour of death. Ask the greatest, what Death, what Hell, shall I say? Nay, what sorrow, what sickness, what ache, what pain, can these, All these great nothings either prevent, or remove, or assuage? Ah Smoke! mere Smoke! which carry with them some trouble, but little or no warmth or comfort. All which being (confessedly) so, let me say to you what our LORD said to his Disciples: Mat. 24.2. Are these the things you look upon? And what GOD said to Baruch, jer. 45. ult. Seekest thou great things for thyself? seek them not. Enjoy them you may, if cast upon you: But earnestly seek them not: Leave these to that poor fellow in Seneca, who was all for this Poor Greatnessé, Sen. in. Suasoria. 2. Senecio. who in all haste must be a Grandee, and thereupon looked big, spoke big, and bombasted himself out with big , and so became a great Foole. Leave these to those dark men, who never came where greatness grew, whose highest ambition was to hear (Great) Alexander the great; Mahomet the great; Pompey the Great; the great Cham; the Grand; Signior; the great Mogor; the King of Kings; the Coeli Filius; the Mundi-Dominus; etc. Let us, who have as many Eyes as the Chinois boast of, learn of Christian men, Vid. Bot. relati. l. 5. of the Chinois. Salvia. de provide. l. 5. ad calcem. what greatness is. If thou wilt be Great, saith Salvian, be great in virtue, outstrip men that way. If thou wilt outshine others, get goodness, get Wisdom, saith Solomon. If thou wilt get above all, be most useful and serviceable, saith our Saviour. This the way. The greatest greatness, is goodness: for that sets us nearest to the greatest GOD, Eccl, 8.1. Zep. 2.3. and good. Therefore let go those things which will never satisfy, never set us above a Pagan: and seek high, great things indeed. Seek righteousness, seek meekness, seek faith; nay, greaten these, abound in these, and other graces▪ Psal. 46.15. then shall ye be Princes in all the Earth: you shall reign with GOD, and, jacob-like, Prince-it with him. This greatness Spiritual is feisable: Hos. 11.12. & 12.3. this will set you above all these Molehills below, and will at last free you (though not from the stroke and sense of sickness and death: yet) from the sting, venom, curse, bondage, and hurt of all. Here stop: here sit we down. Use 2 My second address is to you great Ones. My humble suit to you is this, That you will be true to yourselves; and know, that in despite of all greatness, Read Ezekiel 32. where 5. or 6. instances are given. ver. 17.18. ad finem usque. you must die. The truth is, greatness flatters men, and men flatter it. If great Ones will not deal truly with themselves, they must not expect it from others. Herein Poverty hath an advantage above Greatness, that it meets with plain dealing; so doth not this. We dare tell a poor man, that he is not like to last, and bid him Set his house in order: But what servant, what friend, (nay almost I had said) what Physician, what Esaiah will say so to an Hezekiah? We dare call a poor man's sin, Sin, and tell him, that his ignorance is dangerous, his pride damnable, his formalities fopperies; and bid him sit sure. But for the rich and mighty, Cajetan. we say in the words of the Cardinal in another case— Si vult decipi, Decipiatur. If a poor Cur run away with stolen goods, we pursue him, and rate him, till he resign: but who dares take the Bear by the tooth? the Lion by the Beard, and say Restore? Sith then few, or none will be faithful to you, be ye good to yourselves: And, if you will hold a distance from your teachers, and not (with some great ones) admit of other Monitors, Memento Mori, Philip. etc. be your own, and tell yourselves, that you also are Mortal: else we shall Immortalize you, as some would Alexander. Call yourselves Sinners; Vid. Hist of Lewes the 11. else we, (with that Chartrous Monk in story) Saint all who will fee and supple us. Consult your own bodies, and senses, and see a decay there. Or, if you will abroad, improve this double instance. See here a Noble Pair, and establish yourselves in this truth, by the testimony of two mouths, two bodies; both not long before their ends valiant, both vigorous, both presenting as well, and promising as much as we can, and now both lie Dead before you. Nay, seeing Examples known and at hand work best, and the Eye (of senses) most affects the heart; See here under view a Man accomplished, and made up of all the Contributions of Art and Nature; a Man, in whom concurred all those things, Pythagoras. which the Philosopher could think to beg of his God: to wit, Beauty, Riches, firm Constitution of body and mind: D. Baz●●. Such a Brain, such an Heart, as the most learned Physician never saw. And thence infer: that, There is no Redemption from the Grave. For certainly, if greatness of wit, of learning, of spirit, of riches, of friends, of allies: if greatness of care in servants, of attendance in Yoke-fellow, of skill in Physicians, of affection in all, could have kept off Death; we had not been thus overcast, and clouded this day. But no outward greatness will do it; Mors sceptra liga●ibus aequat. aequo pede pulsat. etc. & quae sequentur passim. Death knows no measures, no distances, no degrees, no differences, but sweeps away all, and either finds, or makes them Matches. To you then; O ye sons of the mighty, is my message. Set your houses in order: for you must die. You are left behind to make ready: Oh prepare for death, for any death, nay for sudden death: for why may not you fall in your strength, in your Journey, aswell as Abner? Say then, Are ye ready, now ready? is your Will made? your Pardon sealed? could you die this hour? in this place? If so, happy ye, in case you Stay for death, not death for you. But if as yet you be not Shot-free, and Death-proofe, what do ye mean? why do ye defer? What? Do ye think that death fears greatness? or will be answered with Compliments? Or do ye think that greatness of spirit, of means, of cheerfulness, of Titles can bear you out? Or that it is all one to die in a Bravado, and in cold blood? Or that death is the same in the hand of a man, and of GOD? Or that a Lord have mercy, or two, an hour or two before you are all dead, will serve the turn? No, no, it's a work of works to Die: that is, Actively and Cheerfully to resign life. The best, who have been about it, all their life, find all provisions little enough. And therefore do not think to slight and to outlook that King of Fears, that top-gallant: but fear before hand, that you need not fear at any hand. And yet let me advertise you of another extremity, and that is base-feare: for that will bar up the doors against all thought of death, Vitellius trepidus, dein'temulentus. Tac. and set you, either on Drinking with him in the story; or on some other Diversion, thereby to drown, or to forget your fears. There is (as elsewhere I have discoursed) 1 A Spiritual Fear of death. There is, 2 A natural. Neither of which may be dissuaded. The Fear, I give warning of, is, 3 A Base, Cold, Carnal Fear, which will make a man creep into an Augre-hole, swallow any sin, admit of any slavery; which will kill one daily, because he must once die, and keep him a perpetual slave, Heb. 2. and prisoner. This the fear I would not have you Cowed by: and this fear you may competently overcome, if you will set right the 1 Judgement. 2 Conscience. 3 Heart; The Inward man: Things, (upon another occasion) lately spoken to, not here to be rehearsed. At present, this is all. Mistake not Death, 1 It is not, in itself, the greatest of evils. As there be better things than this poor life; GOD'S favour, GOD'S image, the Life of CHRIST, Eternity, etc. Vid. Animadversions of Bish. of Sarum on God's Love to Mankind. So are there worse things than this death; Hell is worse; Sin is worse, GOD'S Curse is worse, Corruption worse; Moral, Sinful Evils worse than this, which is painful, and evil only to Nature. And reason we have to grieve more for being in a possibility, and proximity of sinning, than of dying. 2 This Death is not so simply, and intrinsically evil, as that no good can be made of it. Nay, this may be improved, and death may be the death of all our deaths; of deadly diseases, corruptions, temptations, of all. Thus simply considered it is not so formidable, as that we must fling away our weapons, desert our station, and fly, Excessum dix. Tert. contra Valent. & Cypria. Ep. 3. (as once Israel) at the voice of this Goliath. But now Death to a Christian becomes another thing. It hath lost its name: Luk. 2.29. and hears a Departure, Phil. 1 23. a Dissolution, a Change, a Sleep, job 14.14. etc. and we should take up GOD'S language. joh. 11.11. & Passim. Aliud demutatio, aliud perditio. Tert. de resur. c. 55. It hath lost its Nature and Relation: 'tis not to such an one Penal, but Medicinal: destructive, but (fetching its denomination from its term) perfective. Look upon it under a new Notion; Plin. Nat. hist. lib. 7 & 55. and than you will not be of poor Pliny's mind, Hic rogo: non ●uror est ne moriare mori. Mart. lib. 2. Epigram. That It doubles one's pain, and death, to Forethink the issues of it. No, it doubles your strength, and makes your courage redoubted: therefore view it, and spare not: but view it thus. 1 Look upon it, not as destructive, tending to ruin: but as a mean and way to life. Look beyond it; See what stands behind it; A Crown of Glory, of Life, of Bliss. And this end will sweeten and smooth the way: it will dare amica●ilitatem mediis. 2 Look upon it, as a Rod in GOD'S hand. This (as other strokes) is moderated by him, and he can make a Rod a Staff, Psal. 23. yea turn Moses serpent into a Rod, and work with that Rod Wonders. Death is a cup in our Father's hand, as well as sickness, and works wonders. 3 Look upon Death in CHRIST. He hath conquered it in his Person, and will in his Members. See how unable death was to separate him from the Godhead, and shall be us from GOD, Rom. 8.38. Rom 8.38. See how he hath intercepted and cut off Death's succours. Whereas death borrowed its Sting from sin, 1 Cor. 15.56. and Strength from the Law and Curse: CHRIST hath disarmed them all of all their destroying, kill power; and called us, with S. Paul, to set our foot upon their necks, and to sing: O Death! O Sin! O Curse! O Hell! where's your power? etc. Yea see him, having killed Death, and buried the Grave, fetching Honey and sweet out of the strong, turning Death into a Living Friend, 1 Cor. 3. ult. and most useful servant, 1 Cor. 3. ult. subdued to us Death, and so made it Ours. O view death in the face of CHRIST, make him your Second in this Duel; and than you are freed from the fear, and so from the bondage of death: than you are Men indeed, Free men. A Man is not himself, but a Slave, till he can either Live, or Die (as this noble Gentleman and I were wont to discourse.) Then only he is free, when (with S. Paul) he can abound and want, be sick and well; can live, or die. Nay then you shall be brave accomplished men indeed; some of GOD'S Rabbins, as Daniel calls them. Vid. cap. 9. 27V ᵗ & Job 32.9. A man is not to be held a man, because he dares meet a man, and can look any man in the face. (A great matter to look a Worm in the face!) But than you shall be men; when you can look any pain in the face, any fit in the face, any danger, any death in the face: when you can look Judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.13. and the unpartial Judge in the face. This is to be a Man. Thus Man-it. And, sigh your greatness cannot keep you from Dying, let your Goodness keep you from sinking, perishing, and losing by Death. Thus for David's ground of sorrow, as that must be Rational, and stand upon ground. Now follows his inference and practice. A man great and considerable falls: Therefore David falls upon mourning, and pleads for it. 1 A man is slain: and upon grounds of humanity David would mourn. 2 Next, a public man, now upon a public service and errand, is slain: and upon reasons of State, David would appear a Mourner. 3 A man so useful was slain in Israel; and in point of Religion, David is to lament, and seems to Wonder at his Servants Wondering at his practice. Know ye not (saith he, etc.) q. d. It you own your own eyes and knowledge, you cannot but know, that I have reason to be sensible of this stroke. Hence our second Inference. Doct. 2 When great men are taken from us, we must be affected with it. When Abners fall (men great of place, and use both) we must have a sense of it, and observe it for use. Zach 4.7. Dan 4.10. Ezek. 31 3 14 When Mountains are shaken, and Ceders shattered. When pillars are Pulled down, and Stars of greatest magnitude hid their heads, we must resent this with David, and improve it unto sorrow. Shall I need to prove these ordinary and confessed truths? Eccls 7.2. Solomon tells us, that A wise man lays any man's death to heart. And Isaiah chides us, if we let an useful man (though private) pass out of the world, Esay 57.1. without observation. What would he say in case we should bury a man of public use and spirit, without an Ah his glory! what in this case hath been done, it is needless to report. I will not lead the simplest out of his own knowledge. Gen. 50.10. 2 Chro. 32.33 2 Chro. 35.24 25. ● King. 13.14. Who knows not what lamentations were taken up for Patriarch jacob, great Hezekiah, good josiah? who hath not heard of Elisha's Epitaph, The Horsemen, and Chariots of Israel: and that from a man not of best note? And lest you should impute all this to the greatness only of men's place, without respect had to men's use and worth, the Holy Ghost is pleased to set a mark upon the Coffin of persons less public, and more obscure when they were use full. Thus Nurse Deborah a profitable member, leaves a mark upon the place of her burial, The Oak of Weeping, more famous than the Oak of Reformation, in our Story: Gen. 35.8. Thus merciful Dorcas (rather Tabytha) was covered with tears, as she covered others with , Act. 9.39. Nor was this solemn mourning only for men and persons eminent for piety: but for others, who in Moral and Political considerations were, in their way, useful. Thus holy David weeps over Captain Abner, of whose piety we hear not much: All that his friend and Countryman saith of him; is, That he was a Prudent man, josephus. well qualified for natural parts. Thus he much bewails the death of Abners' master King Saul, and lets not to tell the State, 2 Sam. 1.17. that their loss in him is great; not because his forwardness in Religion was much: only he was a good Husband for the Public, and a brave Commander; Vers. 24. no less active and valiant, Ratio res Dei. Tort. than he was comely and proper. But Reason is GOD'S, as well as Scripture: we bind up the Point with Three Reasons. Reasons. Reas. 1 1 If we look upon such men, as they are members of a Body-Politique, the loss is great. If the Body cannot say of the Foot (nay of one Toe of the foot, nay of one joint or nail of the toe) I have no need of thee: 1 Cor. 12.21. much less can it say so of a more noble part. There is a loss, a maim in the least, and the body is sensible of it: much more when an eye, or hand, or arm is taken off: Dan. 11.15.22.31. And Great Personages are Eyes, Hands, nay Arms. Reas. 2 2 If we consider such as Heads over charges, who knows not what an influence they have upon Inferiors? and what a dependence there is upon them? They? Why they are as Pins, whereon many Vessels hang, Isaiah 22. As great Okes, which yield life to many Sprigs; shade and shelter to more. One such a Sun is more than a Thousand Candles: with one so pregnant and bigbellied, hundreds live and die. Reas. 3 3 If we view them as they relate to GOD, and are subjects wrought upon by him, The stroke is the greater: Because it is a Messenger of some Wrath. When GOD thus Beheads a Family, or Town, or Country, there's a great breach made with such a blow: when he, who should stand in the gap, is taken away, jer. 5.1. 'Tis farther an ill presagement, as Isaiah foretells, cap. 3. The Pilot lost, the whole Ship is hazarded: The Captain (as the seventy here read it) may be more than all his Company, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and weigh down Thousands, as David's Soldiers once said. 2 Sam. 18.3. In short, In one head is Virtually contained the whole body. judg. 9.53. Wound Abimeleck there, and where's Abimeleck? Uses. I apply now in some haste, and must divide myself again betwixt Great, and Small. Use 1 1 And first, let me begin with you of the Higher Rank and Mark. And my suit to you is, That you will answer your places, and be Usefully Great, which only Greatens you. The Great GOD doth not measure men by Inches, Men of Measures in Moses. as sometimes men do: Nor by an outward Greatness: He regards not the arms, Psal. 147.10. Job 34.19. or legs of a man: He respects the Rich no more than the poor: The thing he looks to, is Virtue, serviceableness; that is the thing. Gen. 1.16. The Moon is a Great Light because of Great Use. A Iew at Berea is more eminent, Act. 17. ●1. and Honourable than another elsewhere, because more Conscientious. There is, (you know) a Greatness in Bulk, and in worth. A Lark may be more than a Kite, though not in bulk, yet in worth. Molis & virtutis. There is (they say) a Greatness Belluine, & Genuine. in that a beast may and doth exceed us: In this we exceed our selves, and others; and in this only. No man is the better simply for his Greatness, unless it be attended with goodness. So much we may learn from wiser times: For, since men understand themselves, they let fall those Swelling and empty Titles of Greatness; few rejoiced in that name, unless great worth and achievements put it upon them; As it fared with Constantine, and some few others. They were gladly heard, Wise, Learned, Pious, Philosopher, Philopater, and the like. And, when men would honour them with attributions of worth, they styled them Nedibims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Optimates, and other like, sounding their true worth, Bountiful Benefactors etc. and carrying meat in the mouth. Yea so much we may learn from Highest (that is Divine) Language. Wisdom itself, when it pleaseth to bestow honours upon men, calls them Fathers, Foster-fathers', Saviour's, and the like. 1 King. 5.13. Exod. 20. Esay 49 23. Act. 7.35. Heb. 4.8. So●e●chus Soter. Which some also, without the pale of the Church, either affected or enjoyed. As Antiochus Soter: Antigonus in Suidas. etc. So then, in true judgement, the stile and thing, hat truly honours and ennobles a man is Goednesse, therein a man most nearly toucheth the Best and Highest Good, Psal ●19. 68. our Ever-blessed GOD, whose highest title is that in the Psalm. He is good, and doth good. I cannot enlarge. I will say before you one only instance, of Father and Son in the same family, who ran their several ways with different success. The Father was josiah; He was all for Goodness. Good he was, and did Good to GOD'S house, and people. The Son was Shallum; (whether so termed in scorn, and reference to another Shallum, I have not to say) He was all for an earthly Greatness. Before he was well warm in his Father's Throne, he had great thoughts, and would not take it as his Father did: He would build a stately Palace, much enlarge himself, and (as it seemeth by one affix in the Text, jer. 22.14.) would take in a piece of GOD'S house too. My Windows the Hebrew. Thus they steared their course. Now what was the issue? 1 In Life, the one prospered: the other went backward. Did not thy father prosper? (saith GOD) to the Son. jer. 22.15. 2 In Death, the one had a most honourable interment. All Israel mourned for him, mourned much, Lam. 4.20. mourned long: the other (like the unhappy son of another good father) lived undesired, died unlamented, 2 Chro. 21.20 jer. 22.18, 19 and was buried with the burial of an Ass, no man weeping over him. Give me leave to use my ancient freedom. In these read yourselves, and your own Lot. If you (with Shallum, and his Brethren) make none other use of your Greatness, but to Rob GOD, Pride yourselves, and oppress the poor, your Greatness shall be your Shame, as 'twas Shebna's, and shall end in Baseness and Contempt. Well may men bless, and flatter you, whiles here you magnify and adore yourselves: But when you are Dead, they'll trample upon your faces, and curse you as fast. At your Grave none shall mourn: See some Emperors, Herod. etc. unless Feed, or Forced (as once it befell others) rather they will rejoice at your fall (as once at another's in Esa. 14. and your names shall be written in the dust, and buried in oblivion: Or if they remain, they shall Lie as Carrion above ground, Prov. 10.7. Esay 25.25. and become a Curse. On the other side, If you shall improve your Greatness to GOD'S glory, and to the Country's good; to the Church's growth, and men's comfort; you shall not need with Absalon, Otho, julian, or any other Publicola, to Hunt for applause: Honour will hunt out you, and you shall not avoid it. Whiles you live you shall live in the hearts and desires of men, they will pray for yours, and praise GOD for you: And when you die you shall not need a Trumpet or Herald to sound your worth: Every man will be a Trumpet; every man will make an Oration; All Israel will mourn, in heart, and not in face, and form. Oh, Choose rather to be buried with Prayers and Thanks, than with Curses and Complaints: Set your Servants, Tenants, Neighbours on weeping, rather than on laughing, at your Graves. So live, that there may be Use of you, whilst you live, and Miss of you, when you are dead. That is; Be humble, modest, godly, sober in yourselves. Be helpful, comfortable, profitable unto others. When you are gone, there's no more remaining of you, but your Goodness. The question will not be, How Rich, How Great, How Gallant you were. The questions will be, What did he? Who was the better for him? If none, What made he in the World? An unprofitable man, whilst living, is dead: A useful member, when dead, yet lives. Live, Live, Live quickly, Live much, Live Long. So you are welcome to the world: else, you are but Hissed and Kicked off this Stage of the World, Phocas by He●a●●. as another was. Nay many (as job. 27.23 & V 1 5.) who were buried before half dead. Use 2 2 For us of a Lower form, (nay let's take in all.) This I say. Either we yet have, or have not Leading men among us. 1 If as yet we see some Stars, in this great darkness; let's joyfully entertain them, as Wisemen did once another, Mat. 2. Do but think what an Army is, without a Captain; a Ship, without a Pilot; an Head, without a Body; what a misery it is, to live without order; to be where men Talk all at once, and none can lay his hand upon other, or command silence. Truly such a Parity borders near upon an Anarchy, and confusion: and we much forget ourselves, if we neglect this mercy of having Useful men. When Israel had a Solomon, they divided their time, Psal. 72.15. between Praying, and Praising GOD for him. 'tis a misery never to see the Face, but the Back only of mercies. 'tis a frowardness to see nothing but faults in men, whilst we have them: and then nothing but whine, when we lose them. Take heed that you do not Brawl Moses out of the world; and then Scratch him out of his Grave again, unless GOD hid him from you. Crosses sting deeply, when Mercies Pass lightly, See what you have, before you cease to have it. Have we lost any Abner from amongst us? David prompts us our lesson. We must feel our loss. And here, What would become of me, should I let out myself, and pursue my thoughts! How many brave Scholars, Soldiers, Statesmen have we seen laid in the Dust! Nay, what Mighty Stars have within our memory, been hidden from us! What should I be meddling with Crowns? Three mighty Princes and men in their several ways. Or speak what a blow England, France, Swedeland; etc. have received upon their very Head, in this our age. These be Subjects of a Fairer Pen, and higher discourse. I have my hands and heart full with our present Instance. Our friend Lazarus sleeps, and we cannot wake him. In this one Bottom we have all our interests, and suffer a wreck. A Noble Lady hath lost, not an Husband (as she saith) but a Father. Many Children have lost, not a Father, but a Counsellor. An house-full of Servants have lost, not a Master but a Physician; who made, (as I am informed) their sickness his, and his physic and cost theirs. Townes-full of Tenants have lost a landlord, that could both protect and direct them in their own way. The whole Neighbourhood have lost a Light. The County a Leader. The Country a Patriot; To whom he was not wanting, till he was wanting to himself, in his former vigour and health. What would David say in such a case? Truly, as he said, 1 Sam. ●●. Weep ye daughters of jerusalem, for king Saul, etc. And what can I say less, than Weep ye poor, within doors; ye poor, without: ye poor old people, whom he kept alive, by studying how to fit you with work: Ye poor, in the bordering Towns, to whom he sent, with David, A Piece of flesh with Bread, 2 Sam. 6.19. every year: Yea, Mourn, ye Gates, who were kept warm, with weekly provisions for the neighbouring poor. Yea Mourn, all Allies, and Aliens; Rich and Poor; Old and Young. For a Public loss, let there be a Public lamentation. Speak I these things after the manner of men? To Deify the Dead; To Gratify the Living? No, I speak of A Man, jam. 5. A Man (with Great Elijah) subject to like passions with us: A Man, who cast himself lower than you, or I dare cast him. For in Saint Paul's words he said, That he was Of sinners the chief: Of such a Man I speak, and will say no more of him, than what hath a fair Prospect to your Profit. We must do him * Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et justa defuncterum. Right; and it is one of the Rights, and Deuce of the dead, To be Lamented at their Funerals. We own it, 1 To Him, 2 To Religion, Vid. Goul. in Cyprian. Ep. 3. 3 To. Humanity, And we should not, 4 Please GOD, If we should let such members pass, without some sad remembrance. And yet there is more in it, than you are all ware of. The Time of Abner's death was almost as much as the thing itself. Israel's Abner was now Rightly set, (his Grounds I wave, but) over he was come to David's side: The Sinews of that disjointed State were now knitting: The sparks of that unhappy war now quenching. Abner had a Great Design in hand, and things were likely to receive a fair end. In the midst of all Abner Dies, The Business is scoated: Pendent opera interrupta: Hence these tears in part. It was the case of this our English Abner. He had Noble designs, and thoughts in his head. But Alas! How soon do our thoughts fall with us! Psalm 146. Only wise-GOD stand good for ever. He had another Design upon this Our Abner: And, to fit him thereunto, he set him to the Best School, that ever he was in; where the Two Schoolmasters of Luther, and Calvin (Temptations and Afflictions) taught him more in one year, than all his Books, wherein he was so much versed, could do, in an age. Now Speculation was translated into Experience. And now I wish, that all of his Rank (and of mine too) had heard him Decrying the Vanity of all Creatures, and Abasing sinful flesh before the Great GOD. You can easily conceive how Full Expressions would be from his own Mouth, and how well it would become him, to Stain the pride of man. But that is not all: Would, you had heard his judgement of Practical Divinity, and unaffected Preaching. His censure of man's slighting the ways of Wisdom, and Sanctification. And lastly, (To say nothing of what was said under seal) I wish that all we (Divines) had but heard his vehement expressions of the base, base, and more than slavish flatteries of some of us Churchmen, toward the living and dead. But why do I flatter myself with a conceit of Hearing and Having him, whilst I speak his words! He is gone from us, and hath left us no more of Himself than a Sad Representation. And it must grieve both you and me, to have Such a Man, at Such a Time, taken from us; and to see so much reading, observation, knowledge, wisdom, (I could say, if yet I could speak it, so much ingenuity, nobleness, plain-heartednesse to his Friend, when upon Trial he could Trust him: But I only say, before I get off this sad discourse) So much worth, and Sufficiency, qualifying him for the Service of any State, or Prince, so Suddenly snatched from us. But O Sin! Sin! Sin! These be the bitter fruits of our Cursed Sins. But stay Brethren, Quiet your selus, and hear King David a little further. Died Abner (saith he) like a fool? No, not like a fool, nor yet so happily (All-out) as this Abner of ours. Abner (for aught appears) died Intestate; haply Childless; certainly he died very suddenly, and had not much time left him to resign himself to GOD by prayer. And being dead, He borrows his Bed in another man's Ground. Not so this Noble Gentleman. 1 He made his Will: and that in his health, and who so reads it will easily believe it, and I am not sorry that I minded him thereof: (though ignorant therein) for that is the Work of our greatest Strength. 2 He dies not All at once: but hath left behind a Fair, a Numerous Of spring, 3 He dies not unexpectedly, nor was his Tongue tied. He abounded with petitions, and ejaculations of his own, (to say nothing of what was lent him by others,) whilst I was with him, and more afterward, as his dissolution drew nearer, as I am told. 4 And (being fallen asleep) He is gathered to his Fathers in peace. Here he lies in his own Bed: Here he lives in his Posterity. Charlcot is Charlcot still, not Hebron. The greatest service we can do him (having mourned over him, and made this Funeral an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all failings) Is to honour him in his Living pictures, (as once they did their good Rulers at Rome, in their Dead Statues) Be not you, who loved the Tree, wanting to his Fruit. Visit them; Advise them; Be faithful to them; Pray at least for them, for each of them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially for the First Borne of his family: what Hector (shall I say?) in Homer, did for his Son? 1 King. ●. 47. Nay, what David's servants did for their Young Master. That his worth and honour may furmount his Fathers. Amen, said Father David. Amen, said his Truest servants to that prayer then. Amen, say I to the like now. And so we have done with Abner. But all this while what becomes of the King? Abner is now quiet. But the King bemoanes himself. Hear him. I am weak: The sons of Zerviah are too strong for me. And why, the sons of Zerviah? Why not of Asar? (if that were (as josephus tells us) their father's name. joseph. An●●● lib. 7. ●p. 1. ) Was it, because he was dead? Or was the Mother more Masculine and Active? Or was it, because the honour came in by the Mother, as nearest allied to the now- King? However The Sons of Zerviah they were; and some of them yet lived; and these were too big for David (as things stood) to buckle withal: and hence the complaint. But what! was not David a King? What! Did he Rule in Israel, and yet complain? Was he Anointed, and yet overmatched? Why then see how it fares with us, whilst here Doct. 3 The highest estate may be overtopped. The best estate (here) is a maimed, and imperfects estate. The Best man, David. The Greatest man, King David hath here his Hands, and Heart, full. We must draw in. Note but the Particulars in the Text. 1 All is imperfect. Some what still wanting in the fullest estate. Abraham had Riches: but then he wants an Heir, and after that a Wife. Isaac hath Health: but then he wants Sight. Asa honour: but he wants Health. Vzziah Riches: but he wants Liberty. In One; David hath a Crown; but he wants an Arme. 2 All somewhat galling and vexing. When we are at the Highest, somewhat is too Hard for us. 1 Kings 21. jer. 38.5. Dan. 6. David, Ahab, Zedekiah, Darius, All kings: and yet all met with their Match, and were held to Hard meat. One son or other was too hard for them, as well as Zerviahs' sons were for David. 3 And in a word, All unsatisfying; and not fully to our mind. King David cannot have his will in all things. Somewhat goes against the Hair. 1 King. 21.6. Esth. 5.13. Nay the World's Minions (Ahab and Haman) make their moan. But why do I tyre you! I'll quickly say all. Reas. 1 1 These earthly things are Lame and unsufficient, partial goods, which will not fill all chinks. Reas. 2 2 We are Needy, and shiftless both. We want all things, and are patched up with these poor Shreds. Reas. 3 3 We mingle all with Sin; and than GOD mingles all with Gall. Reason 4 4 Briefly; We are here from Home, and out of Place: And what Quiet, and Comfort, when there's such a Dis-location? Uses. I apply in three words. 1 Be not Surety for the world; Neither promise, nor expect great matters thence, at First: (as men who have the world in Reversion usually do) Lest at Last you cry, O Solon, Solon! or O Seldius! as others have done before you. Croe●us in Herodo●. & Carol. 5. There is (saith David) An end of all (Created) perfection: and we either have, Psal. 119.96. or quickly may see over it. Indeed the most of us have already seen the best of this world: And we do but Dream, if we Dream of better Days. Meliora tempora nolite sphere. Aug. in Psal. 96. Do not hope for that; (saith Austin) look not for better times, for better success, than others have found. Greater we cannot be than King David: he wore a Crown: but he found (as another said) Cares under it. Wiser we cannot be, than that Magazine of knowledge Solomon: yet all his Wit could not keep sorrow from his heart. Great Rodulphus Rusus. His experience told him, that All was vanity; yea utmost vanity. And worse than so, Vexation, and that of Spirit too. And believe it; He that will build his hopes upon these Sands, well may he Die before his time, as Abner did: But withal he will Die a fool, as Abner did not. jeremy hath said it, and men shall find it. jer. 17.11. Use 2 2 Have patience, in case your Friends be preferred hence to Heaven. Suppose them Kings here. Alas! King's have their Cares also: All things be not to their mind: They cannot save whom they would, as David found in Absolom: Nor can they Execute whom they would, as David felt in joab. Nay suppose them aswell as Earth can make them. What is Earth to Heaven! Gold to Glory! The whole Creation to the Creator! Earth! Why it will break. Ones Head, to compass it, Ones Back, to keep it, Ones heart to lose it. 'tis a misery to Need any of the Earth's Crutches, and 'tis a Cumber to have them: But if once they get above us, and be our Masters; they undo us: and the more we expect from them, the less we shall enjoy them. Then, of Lean Comforts, they become heavy Crosses. Our Great Conqueror could not conquer his delights, His Horse: he is hurt thereby. And, Polyd. Virgil. if I be not deceived, This Worthy Gentleman, and brave Horseman met with his disease, in the same delight; and so both died Laesis Intestinis, as I conceive. Use 3 3 Shake hands with this world, and assure Heaven. 1 There's a Full estate. Nothing is wanting there; Nothing that Reason and Grace can desire. Here's a world of wants. The Soul, that wants Faith, Knowledge, all; as Peter implies. 2 Pet. 1.5. The Body, that wants, first meat, and then cloth, and then fire, and then sleep, and then physic, and ever one slabber or other. Yea every sense wants, every member wants, every joint must be eft 'zounds supplied. 2 There (in Heaven) is a Free Estate. No sin there, no sorrow, no temptation, no tempter. Here all is mingled and compounded. Our best comforts are Bitter-sweets: our nearest friends sometimes our greatest Griefs; as David found his Cousins here: His Father, his Brethren; his greatest Familiars, his Sons, his Wife elsewhere. Here nothing is fully to our minds: we do not please or satisfy ourselves. We must Perforce bear, what we bear Sadly. In Heaven All goes Right. Every one will please us, and we shall offend none. There all are of a mind, all as one in Christ, all one Christ, and Christ all in all. 3 There is a Firm estate. A City that hath foundations; a dwelling that is indeed a Mansion, Heb. 11. a Crown unfading, Mov●● etc. Joh, 14.2. a Kingdom unshaken. Here all things totter and tumble: here's nothing but Drooping, Dropping, Dying. Erewhile, David mourning for Saul, now for Abner, anon for his own, and thus 'tis here. But in heaven there's no Sunset, no Night, no Death. We shall never see Grave, but Ever be with the Lord, and with our faithful brethren. Oh! Assure this Blessed estate, that is thus Full, Free, Firm. Till you be sure of that you are sure of nothing. But how may this be done? I will speak it, but too briefly. 1 Clear your title, that comes in by the Heir, the LORD CHRIST. You must claim by and under him. 2 Cor. 3.18. Phil. 2.5. Pet. 1.4. Gal. 5 28. 2 Cor. 5.17. Make it good, that he is yours, you his. That is, Produce his Image, his Mind, his Nature, his Affections. Prove your selus crucified to the World, and It to you. Prove that Old things are past, that all in you from top to toe is New. Mat. 5. And the very Title to this estate Entitles you to a present blessing. 2 Get present possession. That all your Counselors will advise you unto. Now every Saving-grace is as Turf and Twig: Eph. 1.14. 2 Cor. 5.5, 6. is as the first fruits in Israel: is an earnest of the purchase, and Inheritance, and gives you entrance, (Livery and Seisin) 2 Peter 1.11. These (if well settled) will make you Dye safely, and put you beyond all Danger. To these Two, if you will be persuaded to add Two things more: you will Die gladly, and be free, not only from the Hurt, but from the slavish fear of death, and they are these. 1 Conformity with heaven. 2 Conversation in it. 1 Conform to it; and from that likeness will grow Love. Whereas in our sinful estate, the holiness of GOD, and that company is a terror, and torment to us. Heaven would be an Hell to a sinful man. But fiery things Ascend as willingly, and naturally, as earthly things descend. And think the same of heavenly Spirits and affections. 2 Converse in heaven. Lodge your thoughts, and hearts there. Look into that every day. Spend each day some thoughts upon GOD, upon Christ, upon heaven; make that your home. Look upon it as your place, your Centre; and than you will make to it, whatever it cost you. A Stone will through an Element of fire, a Sea of water, to come to its Centre. So will ye, if your dwelling be above. I have said how you must be qualified. If now you come to learn and mind these things, and keep the Soul in warmth, and upon the wing, you shall be able to bear up, in the approaches of death, and to think of Christ's coming without sin, with comfort. Nay, you will love his appearance, 2 Tim. 4.8. 1 Thes. 1.10. Phil. 3.20. & 1.23. Heb. 9.28. 2 Pet. 3.12. wait for it, look for it, long for it, hasten to it, and hasten him, in the words of the whole Church, and of this her Son. Come, Lord JESUS, come quickly. So She to the last. Rev. 22.17. Rev. 22.17. So the Spirit. So this Noble Knight, who most (as I am told) in his last words breathed out this: Come Lord JESUS, Come, Come quickly. O my Lord, quickly, Amen. Even so Come, Lord JESUS; Come apace, come once for all, to make an end of all Sins, Sorrows, Funerals, by ending the Last enemy, death, and by casting death and hell, and grave, and all that opposes life and glory, into the Fire. Amen. Even so come Lord JESUS, Amen. FINIS.