A defiance to death Being the funebrious commemoration of the Right Honourable, Baptist Lord Hickes, Viscount Camden, late deceased. Preached at Camden in Gloucester-shire, Nouember 8. 1629. By Iohn Gaule.

A DEFIANCE TO DEATH . 1 COR. 15.55 .

Oh death , where is thy sting ?

VPright Adam was made immortall : but sinfull Adam begat all his Sonnes mortall , like as hee had made himselfe . Adam then is dead , and so all Adams Sonnes but liue to dye . The sentence of death past vpon vs in him ; wee are but borne to the execution thereof in our selues . Euen as Adam himselfe , for the necessity of dying , Gen. 2.17 . dyed the same day that hee sinned ; though , for the euent , and issue of death , hee liued an hundred and thirty yeares after that day . Gen. 5.5 . So in him wee vnderwent the same necessity ; though it be for thousands of yeares after , that wee are brought out to such an euent . As a Malefactor is a dead man according to the law , at that instant the sentence is pronounced vpon him : though for some few dayes after , the execution be deferred : So according to Gods law and decree , we are all dead in Adams doome : though God bee yet pleased to prolong those things of ours , wherein we must liue to dye , accordingly as hee hath doomed vs . A malefactor is not executed sometimes of one , two , three , foure , fiue , or sixe dayes after his iudgement : Euen so were we all adiudged to dye , before wee were ; but God ( with whom a thousand yeeres is but as one day ) hath appoynted the first , second , third , fourth , fifth , or sixt thousand yeare of the world , to be the day of our execution .

There is a more necessity vpon our death , then our life . No such need , that hee that is not , should be , as that he that now liues , should once dye .

The former may be supposed , but this other is expressed : It is appoynted for all men once to dye . Heb. 9.27 . There is alwaies a more necessity of the End , then Meanes . Not onely in execution , but intention , is death the end of life . Mortinati sumus , wee are borne to dye , and dye from the time that we are borne . Our birthday , what is it , but the beginning of our death-day ? our death-day , what , but the end of our birth day ? our birth-day precedes , or happens before our death-day : but our death-day is preferred before our birth-day : The day of death is better then the day that one is borne . Eccles. 7.3 Did wee so consider it , our birth-day is indeed a punishment , and our death-day ( in comparison ) a reward . Vt suppliciam non sit nasc● , mors efficit . Death is as the remedy against the miseries of life : and to dye , is but to rest from those labours , and cease from those sorrowes , whereunto wee were borne . What a plague and punishment were our birth-day into a sinfull and miserable world , did not our death-day giue an end to all such euils , both of sinne , and paine ?

I said , our birth-day is the beginning of our death-day : and our death-day but the end of our birth-day . We are deceiued , to call the day of our departure onely , the day of our death . On our last day indeed we cease to liue , but from our first day , wee beginne to dye . Consummat hora mortem extrema , non facit . Our last day doth not cause death , but consummate it , doth rather finish , then beginne it . It is not the extream and vtmost minute of our life , that brings death vpon vs : it rather but manifests , that death was alwayes with vs . As spake the Prophet of persecutions , Wee are killed all the day long , Psal. 44.22 1 Cor. 15.31 . and the Apostle Paul concerning his owne sufferings , I dye daily : So , though no violence come against vs , euen through natures owne frailty , wee dye daily , and by fatall mortality , we are killed all the day long . We dye daily , from the time we first beginne to liue : On our first day , our life is the longest : euery day after , takes one day from our liues ; and the longer wee haue liued , the lesse we haue to liue . Quotidie morimur , Senec. lib. 3. epist 24. quotidie enim demitur aliqua pars vitae : & tunc quoque cum crescimus , vita decrescit . We dye daily , euery day passes away a part of our life ; and while wee are yet waxing , does our life decrease . Ibid. Hunc ipsum quem agimus diem , cum morte diuidimus : This very day that we now liue , doe we diuide with death . Hieron . ad Heliodor . in Epitaph . Nesoliani . Hoc ipsum quod dicto , quod scribitur , quod relego , qnod emendo , de vita mea tollitur . As by the times of eating , sleeping , working , playing : so by the instants of speaking , reading , writing , our liues are lessened . Yea ( brethren ) this houre , these moments of my preaching , and your hearing , are taken away from both our liues .

We dye daily : our times dye daily , our actions dye daily , our persons dye daily . Our times dye daily : the time past , is dead to the time present ; the time present , is dying to the time to come : yesterday is dead to To-day , and To-day is dying to To-morrow . Our actions dye daily : what is done and past , is dead to what is now doing : and what is now doing , is dying to what hereafter must bee done . We neither remember what we haue done , nor conceiue what wee haue done , nor delight in what wee haue done : so daily dye our actions to our memories , to our vnderstandings , to our affections . Our persons dye daily : our infancy dyes into childhood , our childhood into youth , our youth into manhood , our manhood into old age , and our old age dyes into death . A man is in a continuall consumption of himselfe : His dayes spend him also , as hee spends his dayes Euery day one part or piece o● him languisheth or perisheth , corrupteth , and is cast away . Seneca vt supra . Non repente in mortem incidimus , sed minutatim procedimus . We dye by piece-meale , and not all at once . There is no day in which our spirits vanish not , our bloud cooles not , our moysture dryes not , our stomack fayles not , our liuer corrupts not , our lungs consume not , our bowels yearn not , our heart faints not , our head akes not : euery day , either some veine stops , some sinew shrinkes , or some bone breakes : either is some skinne withered , some flesh bruised , or some member decayed . Euery day more then other , either the eyes grow dimme of seeing , the eares dull of hearing , or else the palate vnsauory of tasting . Thus dye the parts by little and little , and thus is the whole dead at last . The Candle still consumes , from the time it first beginnes to burne : so wade the oyle and marrow of a mans life , from the time that he begins to liue . Man is a Candle , that either consumes himselfe vpon the candlesticke of the world , or else sweales away vnder the bushell of his Mothers wombe . The houre-glasse runnes continually , from the time it is turned . Man is an houre-glasse , but a running sand , or mouing dust . And as the sand in the houre-glasse fals corne by corne , or mite by mite , till the heape bee runne out : so a man drops away by little and little , till the whole lumpe be done . A Traueller goes many dayes onward to his iourneyes end . Man is this Traueller , this life the way , and death the iourneyes end . And is it a strange thing to dye , when our whole life is but the way to death ? Sen. ep. 78. Tu non putabas te aliquando peruenturum ad id , ad quod semper ibas ? Can we thinke not once to come to , what wee alwayes goe to ? There is no way on earth without an end : the intricatest labyrinth hath a way out at last . Wee goe towards death continually , how should we but meet withall at last ? Wee dye daily , how should wee but once be dead ? Bern. ser. Miser homo , quare te omni hora non disponis ? cogita te iam mortuum , quem scis necessitate moriturum . Wretched man then , who euer thou art , seeing thou dyest daily , why dost thou not daily dispose thy selfe for death ? thinke thy selfe now dead , whom thou knowest needes must dye . Woe to vs wretches all ! that so many of vs are so neare death , and yet put it so farre from vs : so neere it in the euent , and yet put it so farre from vs in the consideration . Death is ready to take vs by the hand , in the naturall execution ; ere wee are willing to take death to heart by a christian meditation . Wee goe toward the graue , with our faces backward : our feet are at poynt to fall into it , ere our eyes once looke vpon it . We many feele Death before we know Death : & are brought wofully to hazard , or experience it ; ere we are drawne wisely to consider , and conceiue it , though we see it dayly in others ; yet can we not be led to consider it in our selues : hereof haue we daily warning ; Eucher : epist: Paraen . yet will we make it vnawares . Nihil ita quotidie homines vt mortem , vident ; nihil ita obliuiscuntur vt mortem . Men daily behould nothing more then Death , and yet then Death , they forget , they neglect nothing more . But to bring you ( beloued ) to the knowledge , the consideration & remembrance of Death ; I haue taken this text ( O Death , where is thy sting ) both to instruct you concerning it ; as also to incourage you against it . Where note first an Appellation , secondly an Interrogation : an Appellation , or Death summoned ; O Death ! an Interogation , or Death dared ; Where is thy sting ? Where I haue 1. Something to say to Death , for your instruction ; O Death ! 2. One thing to aske of Death , for your incouragement ; Where is thy sting ?

I. The Appellation , or Death summoned ; where I am to say something to Death , for your instruction : O Death !

O Death ! what art thou ? a Chimaera , a Fable , a Buggebeare a Dreame , a Shadow , a nothing . O Death , thou art a strange thing consider : Thou art none of Gods Creature : Wisedom . 1.13 . God made not Death , neither hath he pleasure in the destruction of the liuing . God is the God of our being , he delights not in our destruction . Death was intended not for vs , but for our Sinne : therefore are we mortall , that sinne might not bee immortall : Wee must therefore dye , once , that it might not alwayes liue .

O Death , what dost thou ? thou dissoluest the rarest compact of Heauen and Earth ; thou distinguishest betwixt our Spirit , and our Clay ; Body and Soule thou separatest , sharper art thou then any two edged sword , and entrest to the diuiding a sunder of the Soule and Spirit , thou euen diuidest betwixt the marrow and the bone . Thou makest our Dust returne to the Earth , whence it was taken ; and our Spirit to God that gaue it .

Oh Death ! thou makest our Spirit vanish , our Breath stop , our blood coole , our colour change , our Beauty fade , our Strength fall , Eccles. 12. Thou makest the keepers of the house ( our hands ) to tremble , and the strong men ( our feet ) to bow themselues : Thou makest the grinders ( our Teeth ) to cease , and them that looke out of the windowes ( our Eyes ) to waxe darke : Thou shuttest the Doores of our lippes and stoppest our windpipes , the Daughters of our singing : Thou cuttest short the siluer cord of Marrow ; and breakest the golden Ewer of our Brainpanne : Thou breakest the Pitcher of our veines , at the Well of our Liuer ; at the Cesterne of our Heart , there breakest thou the wheele of our Head .

O Death , Heb. 9.27 . thou art doomed to vs all . It is appointed for all men once to dye . We all walke this one way , all tread this one path ; we must all sleepe , our last sleepe ; and that darke night of Death , will once ouertake vs all , Patres nostri praeterierunt , nos abimus , posteri sequuntur . Eucher : Paraen . Our Fathers are dead , our Friends are dead , and our selues also must dye . Some are gone before vs , some accompany vs and some come after vs , like waue after waue are we dasht against the hard and cold stone Death , Serius aut citius , metam proper ammad vnaus . And thus soone , or late we dye all at last . We are borne , with condition to dye : We therefore put on the Garment of our Body , to put it off . and at first take vp the load of Nature , to lay it dowen at last . Death is Natures Law ; and to dye , is but to pay Natures Tribute . It is as naturall for vs to liue , and dye ; as for to wake , and sleepe :

O Death , Thou art certainely comming , yet vncertaine is it when thou wilt come . Nil certius morte , at hora mortis incertius nihil . Nothing more certaine then Death ; but then the houre of Death , nothing more vncertaine ; Matth. 24.36 . Of that day , and houre knoweth no man . That is , of the day of Iudgement , & the houre of Death . Death comes as a Thiefe in the night , both suddenly , and violently : it takes vs , one vpon the house top , another in the Field ; one working in the Vine-yard , another grinding at the Mill : one vpon the house top of honours , another in the field of Pleasures ; one abouring in the Vineyard of a Christian Calling , another grinding at the Mill of worldly affaires . Eccles. 9.12 . A man knoweth not his time , that is , the time of his death . God will not tell vs the time , when Death shal come vpon vs ; because hee would haue vs thinke it neuer but neere vs : He will not let vs know our last day ; because he would haue vs suspect and expect euery day to be our last . Latet vltimus dies vt obseruentur omnes dies . Aug de discipl : Christiana . This one houre , the houre of Death is hidden from vs ; that all the houres of our life might the rather be obserued by vs .

O Death , thou art impartiall , and indifferent to all . Pauperam tabernas , regumque turres : thou knockest equally at the Pallace , as the Cottage doore : thou likenest a Kings scull to a Beggers , and makest no difference betweene their dust . Neither hast thou pitty vpon the Poore , nor respect vnto the Rich ; neither scornest thou the foolish , nor dost thou reuerence the wise : Eccles. 2.16 . How dyeth the wiseman ? as doth the Foole. The oldman , thou long threatnest ; the yong man , thou soone betrayest , Neither sparest thou for Age , Sexe , Degrees , nor Gifts . No Power of ours can forbid thee ; no Diligence auoyd thee ; no teares moue thee ; Price hire thee ; no art , or Eloquence perswade thee .

O Death , thou art manifold : thou commest to vs in sundry hues and shapes . Thou approachest pale , and leane , to the old man ; bloody , & boysterous , to the yong man ; blacke as hell , to the bad man , and but vgly , vnto euery man . Thou comest to vs , sometimes in Mens hands , sometimes in Beastes mouthes , sometimes in a flame of fire , sometimes in a waue of water , sometimes in a blast of wind ; sometimes in the slipping of a foote somtimes in the faling of a stone Thou comest to vs , sometimes in our cloaths , and sometimes in our Meate and Drinke . We dye diuersly : Some by warre , some in Peace ; some by Sea , some by land ; some in the Field , some on our Beds ; some by our own violence , or Intemperance some by a sudden wound , and some by a languishing disease Mille modis lethi miseres mors vnafatigat . And thus , by a thousand wayes of dying , one Death destroyes vs all .

O Death , how bitter is the remembrance of thee , Ecclus. 41.1.2 . to a man that liue that rest in his possessions , &c. O Death , how acceptable is thy iudgement vnto the needfull , &c. O Death thou art a shadow indeed , thou fleest those that follow thee ; and followest those that flee thee , Mors optata recedit ; at cum tristis erit , praecipi . tata venit . Thou hastnest then , when we wish to eschue thee ; then delayest thou , when we seeke to imbrace thee . Death is the rich mans Feare ; and the poore mans Desire : Often called vpon , in Aduersity ; neuer thought vpon in prosperity . In prosperity , we complaine , and cry with Hezekiah , Isa. 38. to haue it further added into our dayes : But in aduersity , we can be content euery one to wish with Elijah ; It is enough now O Lord , 1 King . 19.4 . take away my Soule , for I am no better then my Fathers .

O Death ! How fearefull a thing art thou to flesh and blood ? How abhor we , to haue the graue , forour house ; to make our bed in darkenesse ; to say to Corruption , thou art my Father ; and to the Worme , thou art my Sister , and my Mother ? How doe we hate to inherit serpents , and wormes ; to be separated from our selues ; to be returned to our dust ? how does Death terrifie vs , not onely in our owne experience , but others example ? In others Example ; so oft as we see or heare another is dead ; it troubles vs to thinke , that wee also must dye . For our owne experience ; how are we then agast , not knowing either what we must be or whither we must goe ? Wee are afraid to dye , euen we , who haue good hope after Death : Euen we that looke for an house not made with hands ; are notwithstanding loath to leaue this house of clay : we that haue the promise of a Kingdome , are but vnwilling to forgoe our Prison : There is a Feare in vs , to be dissolued ; notwithstanding our Desire to be with Christ : and we many irke to vndergoe the Passage , that euen reioyce to approach to the Home .

2 An interrogation , or death dared , where I am to aske this one thing of death , for your incouragement : where is thy sting ?

Not onely this I am now to aske of death but that I haue already said to death , ( truely considered ) serues to incourage vs against death . Death is a shadow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chrys. ad pop. hom. 5. but a very Bug-beare : and are we ( like children ) afraid of Hobgoblings onely ? death is a nothing , and are wee afraid of we know not what ? Death separates betwixt soule and body ; why feare wee so it should dissolue vs , when wee ought to reioyce rather , that it cannot destroy vs ? Feare wee what may separate vs from our selues ? rather imbrace we , what will conuey vs to Christ . Death is deomed to vs all , and why feare we , what we cannot eschew ? Our willingnese to dye , is the onely way to preuent the necessity of death . Chrys in Mat. 10. Offeramus Deopro munere , quod debito teneamur reddere . Let vs therefore offer God our liues , as a free gift , which hee will otherwise require as a due debt . Deaths comming is vncertaine , and shall any vncertaine thing cause in vs a certaine feare ? Incertum est , Sen. ep 26. quo te loco mors expectet ; itaque tu illam omni loco expecta . Rather , seeing it is vncertaine , at what time , or in what place death will ouertake vs ; let vs therefore bee sure to expect death at all times , and in euery place . Death is equall and impartiall to all ; this also should make vs lesse afraid of death . Sen ep. 30. Quis queri potest , in ea conditione se esse , in qua nemo non est ? Who can complaine , when himselfe is but in such a case or condition , in which none are not ? Who lookes that shee should spare any , that knowes her indifferent to all ? When the like ruine is threatned to an whole world , who expects that himselfe should escape alone ? Some comfort against the cruelty of death , is her equality . There are diuers wayes of dying , and should that make vs afraid of death ? No matter how we dye , seeing the most is but to be dead . Non multum curandum est eis , Aug. lib. 1. Ciu. Dei . qui necessario merituri sunt , quid accidet , vt moriantur ; sed moriendo , quo ire cogantur . Since wee must dye , it skilleth not how we dye , but whether we must goe after death . Lastly , death is a thing fearefull to flesh and bloud ; yet should not all this make vs afraid of death . For it is not death , but the feare of death , that is so fearefull . This feare fulnesse is rather from our owne ignorance , then according to the nature of the thing , Chrys. ad pop. hom. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : did we but know death , wee would not so feare death . The feare of death is the punishment of our ignorance and negligence , which make vs apprehend things , as new and strange things , which otherwise are neither strange , nor new . The onely way then to make death not so fearefull to vs , is ( by a daily meditation thereof ) to make it more familiar ; to acquaint our selues withall , before the comming , that we may lesse feare it when it comes . And thus , first learning not to feare death , at last come wee to dare death ; O death ! where is thy sting ? 1 Cor. 15.26 .

Death is not yet destroyed , for the last enemy that shall be destroyed is death ; but death is already disarmed ; O death , where is thy sting ? The Text is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Captaines song of victory , as also the Souldiers song of deliuery . The words are of a mighty Conquerour , brauely insulting ouer a base and wretched enemy . And who is this conquerour of death , but Christ Iesus , the Lord of life ? It was hee , spake in the Prophets words , O death , Hos. 13.14 . I will bee thy death ; and in his power , speakes the Apostle here , O death , where is thy sting ? Greg. hom. 22. Quia in electis funditus occidit mortem , mors mortis extitit . Christ did once subdue death for vs ; O death , I will be thy death ; and we may now deride death in Christ , O death , where is thy sting ? Olim morti nostrae , Leo serm. 8. passion . mortis suae potentiam minabatur . Christ once threatned his death to our death , O death , I will be thy death ; wherefore wee now may glory in the vertue of his death , against the malice of our owne , O death , where is thy sting ?

Christ ouercame death by dying : nay , through death , destroyed be , not death onely , but him also that had the power of death , the Deuill . Heb. 7.14 . Our Captaine both beate our enemy at her owne weapon , and caught the Hunter in his owne snare . Hee but yeelded to death , to take aduantage against her : yea , therefore dyed the life , that death might no longer liue . Chrys. in Math. 12. Wherefore , Non Christum mortuum in morte credimus , sed mortem mortuam in Christo . Wee doe not thinke that Christ is dead in death , but beleeue that death is dead in Christ . Death , that greedy Whale durst deuoure Christ , our Ionas , ( who was therefore cast forth into the sea of the world , that so the stormes and tempests of the deuill , and sinne , might cease ) but hee was preserued aliue in the Fishes belly ( the belly of hell , the iawes of death ) to preach repentance to the Niniue of the Church . This same Whale swallowed the baite of Christs humanity , but the hook of his diuinity intangled her , and made her vomit vp her bowels , Hieron . lib. 1. ep. ad Heliodor . together with the baite . Deuorasti , & deuorata es . Death thought to haue swallowed Christ downe in obscurity , and so death her selfe was swallowed vp in victory . Death , that Serpent , was bold to sting Christ ; but he made her lose her sting for her labour . His humanity could but receiue her sting , of which his Diety did depriue her . So that wee may well aske her in him : O death , 1 Cor. 15.56 . Ioh. 1.29 . where is thy sting ? The sting of death is sinne : Christ , the Lamb of God , hath taken away the sins of the world . In Christ Iesus therefore may we securely say : O death , where is thy sting ?

Iob askt of man , Man dyeth , and where is he ? Iob 14.10 . but wee may aske as much of death : Man dyeth , and where is death ? yea , wee may aske concerning the worst of death , deaths sting ; O death , where is thy sting ? Iacob thus bewailed the death of Ioseph , Ioseph is dead Ioseph is not . Gen. 42. And Rachel wept for her children , and would not bee comforted , because they were not . Math. 2. Because death was there , they thought their children to bee no where . But now , death does but conuey vs where we should be , and death it selfe is no where . O death , where is thy sting ? Death is quite vndone since the Crosse of Christ . When death entred first into the world , Exod. 15. it was like the waters of Marah , exceeding bitter : but since the Tree of the Crosse of Christ , was cast therein , it is now seasoned and sweetned vnto vs . Wee might once cry out with the children of the Prophets : 2 King . 4. death is in the pot , death is in the pot : But since , Christ hath said , This Cup is the new Testament in my bloud : we may now say with the Saints of God ; The Cup of Saluation , Saluation is in the Cup. There is now no more death , since the Lord of life . Vita cius instruxit nostram , mors destruxit nostram . His life hath instructed our life , his death , destroyed our death ; his life quickened ours , his death sweetned ours . his life tooke away death from our life ; his death , gaue life to our death .

The Text askes not this question ; O death , what is thy sting ? yet doe the words following make answere to such a question ; The sting of death is sinne . ( Death belike is not the sting of sinne , but sinne the sting of death : peccato enim morimur , Anselm . in l● . non morte peccamus ; Sith we d●e indeed , by sinning , but sinne not by dying . ) And as the words following answere to a question , they aske not ; So my Text askes a question , to which it answeres not ; O death , where is thy sting ? It does not tell you where it is , to tell you , it is no where . Death hath now no sting . I am non est stimulus , sed sibilus , immo iubilus . Reioyce all , and be glad ; This Serpent may hisse at vs , this Bee may buzze about vs , but now can neither pricke nor sting . The sting of death is gone ; there remaines but the name of death ; nay , not the name of death to them that are in Christ Iesus . Mors piorum , non mors dicenda , &c. The death of the godly is not to bee called a death , but a sleepe , a resting from their labours , a deliuery from their prison , a laying downe their loade , a flitting to their home . Death hath lost her sting . Death is now no punishment , but a passage ; not so much an end of this present life , as an entrance to a better ; not a destruction now , but a dissolution , separating body and soule for a time , that so both may be conioyned with Christ to eternity .

Thus haue I askt this one thing of death , O death ; where is thy sting ? Now let me aske this one thing of you , why are you so desperately and forlornely afraid of death , hauing heard and knowne how death hath lost her sting ? Oh saithlesse man , and faint hearted ! Why tremblest thou now to incounter with thy last enemy , since her weapon is taken from her ? Shrinkest thou so at the coldnesse of the Serpent , when thou knowest her poyson and sting are both away ? Oh faithlesse , and faint-hearted , to be so afraid of a shadow ? Ah wretches ! why feare wee death so desperately ; that are not lost , but sent before ; whom death vtterly destroyes not , but eternity once receiues ? It is for them to feare death so desperately , that passe from one death to another ; namely , from a death of the body once on earth , to the death of body and soule in hell for euer . It is for them so forlornely to feare a temporall death , that are either ignorant , or desperate of eternall life . It is for them so to feare their flittings , that goe from their prison , to the place of their execution . But as for vs that are in Christ Iesus , wee passe from a Prison , to a Palace ; from a Dunghill , to a Throne , from a crazy and wretched Tabernacle , to a certaine and blessed home . Cypr. de mortal . Eius est mortem timere , qui non vult ad Christumire . It is for them to feare to be dissolued , that hope not to be with Christ . A forlorne feare of death , is but a despaire of life after death . Men had rather suffer a great deale of paine , and liue , then dye but with a little paine : the which betokens , that it is something after death , that is so fearefull , and not death it selfe . Let them then desire to linger in the miseries of this present life , that so but delay awhile the torments of the life to come . But as for vs that are in Christ Iesus , after many our stormes and shipwracks , why feare wee to arriue at our Hauen ? Hauing fought a good fight , and finished our course , why doubt we to goe and haue our crowne ? hauing runne our race , why are we so loath to obtaine our price ? Why should we feare the threatnings of a temporall death , that may reioyce in the promises of eternall life ? Rom. 14.8 Whether we liue , wee liue vnto the Lord , whether we dye , we dye vnto the Lord : therefore whether wee liue or dye , we are the Lords : Neither let vs bee so dissolute , and prophane of life , as therefore ashamed to liue , nor so ignorant and negligent of death , as therefore afraid to dye . But at the instant of our seuerall flittings , say euery one , as a dying Saint ; Egredere , quid times ? Hieron in vita Hilarion . egredere anima mea , &c. Goe forth my soule ! why fearest thou ? goe forth . Learne each soule to say at the last passage of his pilgrimage : what though I dye . I know my Redeemer liueth ; though I be dissolued from my selfe , yet shall I bee conioyned with Christ . Lye then downe ( my body ! ) and returne vnto thy dust ; mount thou aloft ( my soule ! ) and meet thy Sauiour in the ayre ; my body may be but wormes-meate for a while , my soule ( I am assured ) shall be an Angels fellow for euer .

I haue done with my Text as concerning you , before whom it hath beene vttered . I am now onely to apply it to this honourable party , for whom it was intended . This honourable party , your doletull spectacle , and my Texts vntimely occasion ; This honourable party , our Master , Father , Brother ; this honourable party , whose honour , for his person , now lyes in the dust ; for his succession , Lord let it long , and much , both continue and increase .

The blessed Saints of God learne many good lessons in their liues , which they both teach , and vse at their death . Concerning this Saint now departed , wee that heard , can witnesse , how well he had learnt to adapt the prayers and sayings of the faithfull , and former Saints , to his owne , and instant necessities . Luk. 2. He sang with Simeon , Lord , now lettest thou thy seruant depart in peace . Hee prayed with Saint Paul , desiring to be dissolued , Phil. 1. and to be with Christ . Yea , said hee , with both the lingring and longing Saints , How long Lord , how long ? Euen so come Lord Iesus , Reu. 6. Reu. 22. come quickly . One of these sweet sayings of his owne application , had giuen me my Text to treat of , saue that I considered , this Text that I haue chosen , did as much as intimate them all . For , to pray to depart , to desire to be dissolued , to call for the has●ening , and to complaine of the deferring ; What other is all this , but as in my Text , earnestly to summon death , O death ! and stou●y to daredeath , where is thy sting ? Hee mentioned the departing , hee expected the dissoluing , but he neuer feared the stinging . Hee knew hee should not be lost , he should but depart ; therefore sayes he , Lord , now lettest thou thy seruant depart , &c. He knew well , death could but dissolue him , it could not destroy him ; he therefore said , I desire to be dissolued , &c. And this is no more , then as if hee had demanded of death here in defiance ; O death , where is thy sting ? As hee had thus said ; O death , thou art death indeede , and thou mayest dissolue mee ; but where is thy sting ? Sting hast thou none , and therefore thou canst not destroy me .

It hath beene alwayes the Churches vse , not onely to relate , but commend the liues of the Faithfull , being dead , that so the liuing might come to know their conuersation , and bee brought to follow their example . Both for our information , and imitation of this Saint deceased ; I could gladly , ( as I might iustly ) inlarg my selfe to a volume of ●is prayse . I flatter him not to say the best I can of him , that is now better then I can tell how to say . To p●ayse a good man after his death , is not to flatter him , but to prayse God for him : besides , a dead mans commendation , is the liuings admonition . Then wh● should we forget , whom we ought to imitate ? Why should his vertues dye with him , before men on earth ? whose graces are gone before him , and liue before the face of Christin heauen . Let vs yet therefore speake of him , when wee cannot now speake with him . Let vs haue him now in our mindes , while he is now no more before our eyes : hauing now lost his presence , let vs inioy him yet in his remembrance .

The life of our Honourable and deare Brother departed , must I remember vnto you , according to the two-fold state of life ; his prosperity , his aduersity ; and in them both , I commend vnto you his Christianity . Hee is worthy the consideration in either state : In as much as hee dranke deepe of a mixed Cup ; both had he his share of the honey-combe , and withall , was vineger and gall made his portion to drinke : as a large talent was giuen him , so an heauy load was layd vpon him . God wonderfully both blessed , and afflicted him , because in both ( as himselfe both found and said ) God would try him to the full . And indeede , neither state did more then exercise , and examine him : for , neither did the height of his prosperity , puff● him vp , nor could the depth of his aduersity depresse him . In his prosperity I neuer heard but that he was iust , and temperate . This I can say , hee was both humble and thankefull in his affliction .

1. For his prosperity in particular ; and there to beginne with him as soone as he began to prosper . He was a man ( as it is well knowne ) worshipfully borne , religiously educated , wisely instructed , honorably promoted ; A man happy in a loyall wife , ioyfull in vertuous children , prosperous in worldly wealth . Nor were his prosperity so commendable , but for his Piety , and charity . For his Piety , he serued his God , hee reuerenced the Church , hee heard the word , he beleeued the truth , he endeauoured the good ; His sighs and teares , could witnesse his tender heartednesse ; so his prayers , and meditations , his heauenly mindednesse . For his Charity , it is well noted , where euer he had any thing to d ee , the first thing he did , was alwaies to doe good . Besides his oft , and priuate almes , his light moreouer shines in publique , and both in City , and country , men may see his good workes . Were I ( for memory , and imitation sake ) to catel●gue , or record his works , I could declare when , how , where , hee spared neither for hundreds , nor for thousands , to doe good . But such a thing I rather thinke worthy a wide worlds eye , then but only a small peoples care . What he hath bestowed to pious and charitable vses amount to more then 11000. pounds . And this the seuerall places endowed can truely witnesse , and Parties benesitted shall thankfully confesse . Both liuing and dying was he largely and variously beneficent . As for the most things of common vse , and neede , these were the obiects of his liberality . Hale , Hospitals , Prisons , Schooles , Colledges , and Churches ; of some was he sole Founder , to some a free Benefactour I might ( not amisse ) call him a man of good workes . Hee was food to the hungry , a garment to the naked , comfort to the sicke , a reliefe vnto the prisoner , and an harbour euen to the stranger : For , besides those of his acquaintance , many one had cause to blesse him , that scarce euer saw his face . One thing I may not here omit , that when he had done much good for many , hee further demanded of vs , Who was there would haue him doe any thing for them ? And when he had freely and orderly giuen the last he gaue , hee yet ask● , what else was for him to doe ? Though his good deeds were many and munificent , yet such words shewed a minde , beyond his deeds ; that wh●n he had done well , and sufficient , yet was he not satisfied with doing good .

2 Touching his aduersity ; his heauenly Father , as hee had for a long time imbraced this his Sonne , in the armes of his blessings : so did his heauy hand scourge him sore , now that hee receiued him . Hee so cherished him , as not to let him escape the whip . And all to tell him , he could not be so happy here , as not to be miserable , and must be miserable a while , to be happy for euer , During the time of his sinknesse , his sufferings were both tedious and extreame , so that ( comparing h●● p●ines cogether with his yeares ) we wondred he could be so mightily afflicted , and yet so 〈◊〉 subsist in his afflictions . Both were his paines great , and groanes many , and ( for many 〈◊〉 together ) his 〈◊〉 , and sleepe ( in comparison ) small , or none . His Bed was but as his Racke ; the place of naturall refreshment , as an engine of extreame torment . Nor was any time so restlesse to him , as the common time of rest . For all which , he was neuer heard to charge God foolishly , but alwayes , in his wholesome Admonitions , his holy Confessions , his hearty Inuocations ; so improoued hee his breath to the last . All those godly and comfortable sayings that proceeded from him , should I now vtter them in particular , I suppose it would bee another Sermon to recite them . Lastly , hauing both appoynted , and perfected his whole bequests , and so set his house in order , and now quite renounced the world , setting himselfe ( as he said ) to present his soule before God in Christ : after a long and bitter agony , and now towards the doomed and expected moment of this peaceable passage : while our hearts groaned , and eyes distilled in their deuotions his soule beganne already to be rauished in her heauenly visions , and blessed contemplations : and so , he cheerefully flitting from vs , left vs sadly looking on .

To insist long vpon the vertues of the Dead , is ( in some case ) to adde vnto the sorrowes of the liuing : For , to heare his goodnesse praysed , cannot but this way grieue vs , namely , in that wee haue lost so great a good . We haue lost him , w●● haue lost him ; nor indeed is he lost , but to vs . We haue some lost a Lord , some lost a Friend , some lost a Magistrate , some lost a Master , some lost a Pe●re , some lost a Patron , one lost a Husband , some lost a Father , and ( to mine owne particular ) next a Father , his losse was mine . To reckon so manifold a losse , my Teares begin to stop my speech ; and bid me bewaile it rather in sobbes , then words . But I refraine the rather to let loose mine owne passion at this time and place ; considering how vnfitting he is to comfort others , whose owne sorrowes ouercome himselfe . It is not for me now to shew sorrow in my face , that am now to speake comfort to your heatts .

Comfort we our selues therefore ( Brethren ) in the Lord , in whom ( wee beleeue ) this our Brother doth now reioyce . Let vs be content to lose him whom it hath pleased God to gaine : How iustly might he take him away from vs , that euen gaue him to himselfe ? Letvs not only bewaile that we want him , but reioyce rather , that once we had him , He is dead , neither the first , nor last : we must follow after , whither he is but gone before . Neither was he violently nor vntimely snatcht away from vs , but he slept peaceably , and dyed in a good age . Let it not then so afflict vs , to thinke how wee may misse him here on earth , as reioyce vs to expect how we must meet him in the Ayre , at the last comming of the Lord Iesus . To which comming of thine ( Lord Iesu ) not only hasten , but prepare : that when thou shalt descend from Heauen with a shout , with the voyce of the Archangell , and the Trumpe of God ; we which shall then liue and remaine , may be caught vp with them ( euen this our Brother , and all thine holy Saints and Angels ) in the clouds ; and so be , & be blest with thee our onely Lord and Sauiour , for euer and euer . Amen .

FINIS .