THE TRIUMPH OF FAITH OVERDO DEATH, Or, The Just Man's Memorial: Comprised in a Panegyric and Sermon, at the Funeral of the Religious, most Learned Dr. COMBAR, late Master of Trinity College in Cambridge, and Deane of Carlisle  
Delivered in Trinity College Chapel, By R.B.B.D. the 29. of March, 1653.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Spiritus Sanctus non incolit nisi virum fortem.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry. 1 COR. 15.55. O Death where is thy Sting? O Grave where is thy Victory? 
LONDON, Printed by J.G. for R. Royston, at the Angel in Ivy-lane, 1654.   

TO THE RIGHT HONOURABLE, JEROME, Earl of PORTLAND, etc.  
Right Honourable,  
IT is an high prerogative of nature, and privilege of Grace, when Good is annexed to Greatness: And it is better to be without this than not to be great in goodness. But when both meet in one, they make a glorious, and an happy conjunction, commanding by a secret power both imitation and honour: Men usually honour those that are great, whose natures lead them to imitate the Good.  
My honoured Lord, though I am a stranger to your Person, yet not so to your fame; and though you may justly wonder at my hardy attempt in fronting this Treatise with your noble Name, yet in this forward act I want not a Precedent, even the learned Austin, 
Lib. 4. c. 14. Quem non noveram facit, sed amaveram bominem ex Doctrinae fam●, etc.  who in his Confessions makes an acknowledgement to God of a piece of boldness in dedicating a Book to a great Orator of Rome, by Name Icherius, whose face he had never seen. However, if this be objected as a crime, I cannot but promise to myself your Lordship's pardon, especially when your Goodness shall reflect upon the Spring of this hasty motion: It was the prevailing importunity of the dearest friends of our late reverend Deane, which forced me to the Press, and put me upon this bold Dedication, that so they might give to the World a clear Express of their gratitude to your Lordship, for your high favours to the most renowned Doctor now deceased, who was a Magazine of Learning, and an exact Model of virtue, a Picture of Patience, and a Pattern of Devotion.  
It adds not a little to your Lordship's honour, that you had relation to Him as your Tutor, who ever had an high esteem of your noble Person, thus not unknown to me, who know that men (not rancord with envy) usually love in others what they see in themselves; and therefore He, whom Combar loved and honoured, must needs be rare and excellent.  
My Lord, all that I humbly beg is this, that your Honour would grace Him now dead with your Tuition, who living did adorn you with His in our Society; which owes much to your Lordship in promoting Him to be Master of it, who was its happy Crown and Glory. In that promotion myself with many others had a share; and as a Testimony of a thankful breast, I humbly crave your Honour's acceptance of this ensuing Work, which falls as short of the Deceased's merit, as He outstripped the men of this proud Age in knowledge, and sweetness of Spirit.  
With it your Lordship has a tender of my most hearty Devotions; I shall ever supplicat the Almighty, that when you have finished your Course with the glory of those two Graces, which are oft joined in the 
* Rev. 2.19. 13.10. Heb. 6.12.  Scripture, and like Eros and Anteros in the Fable live and die together, I mean Faith and Patience, you may inherit a blessing in the Land of Promise, the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  Haven of everlasting rest and happiness: This is the unfeigned wish of  
Your Honour's devoted Servant, R. Boreman. Jan. 9 1654.   

EPITAPHIUM Reverendissimi, Doctissimique Domi. Do ris. Combar, etc. qui devotam Deo animam reddidit 28. Feb. 1653. postquàm annos 78. (plus minus) cum celebritate nominis compleverat.  

COs priscae pietatis atque lima,  
Sincerae, Solidae, Piae, sed acre  
Novae hujus Logodaedalae, Sonorae,  
Fucatae, meretriciae Flagellum:  
Atlas Religionis Orthodoxae,  
Tibicen fidei, Columna veri,  
Falsi Malleus, haeresin retundens,  
Retundens quoque Schisma Hypocritarum.  
Doctrinae jubar, eruditionis  
Fundus, Fax Criticae, politiorum  
Fons linguarum, idiomatumque nidus,  
Cunctas tam benè continens loquelas,  
Loquelas veteres & eruditas,  
Eos quotquot habet, quot Occidensque;  
Nido scilicet (adde quas ad unguem,  
Modernas tenuit) cubabat isto  
Chaldaeus, Syrus, Aethiops, Arabsque,  
Hebraeus, Samarita, Persa, Coptus.  
Flumen nectaris, ingenî Scatebra,  
Thesauri sed & Ausonî, Pelasgi  
Penus, Flos Latialis, Vmbra Tullî,  
Athenae merae, & Attici Leporis  
Favus, mellis Hymettii alveare,  
Torrens eloquii, Medulla Suadae,  
Dicendi Veneresque, Gratiaeque,  
Sagax arbiter elegantiarum,  
Legendi sine fine dipsas atrox,  
Librorum helluo, litterarum abyssus:   

Aevi surculus aurei renascens,  
Morum stella nitens in his tenebris,  
Exemplar probitatis, atque gemma  
In hoc stercore temporum refulgens,  
Candor, Simplicitasque, Comitasque,  
Et mista gravitas suavitate,  
Frons jucunda, decor verendus oris,  
jecur felle carens, cor absque fuco,  
Ingens pectoris integri serenum,  
Musarum meliorum amor, voluptas,  
Et gentis decus & dolor togatae,   

Hoc uno partitèr (facesse livor)  
Quo, Combare, jaces, jacent Sepulchro.   
J. Duport Gr. Linguae Professor. R.   

Joannis Morini Blesensis de reverendissimo decano, Doctore Combar, Testimonium.  
ALius praeterea codex (nempe Samaritanus) celebratur, & dicitur esse Archiepiscopi Armachani, & ab eo è Palaestinâ in Hyberniam exportatus, qui Leydensibus Academicis nonnullo tempore fuit commodatus. Istum codicem vir clarissimus & Doctissimus Thomas Combarus Anglus, quem honoris & officii reddendi causâ nomino, cum textu Judaico verbum e verbo, imo literam cum literâ maximâ diligentiâ, & indefesso labore comparavit, differentiasque omnes juxta capitum & versuum ordinem digestas ad me misit humanissime & officiosissime.  Excerpt. è Morin. Animadvers. in Censuram Exercitationum, p. 419.  

Errata in concione corrigenda.  
PAge 16. Line 29. redundant linguis. p. 17. l. 21. for but read heat. p. 19 l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

THE LIFE AND DEATH OF THE Reverend and Learned Religious, Dr. COMBAR.  
WE never read of any that were blamed for drawing too much Water out of the well of Life: The saying of a learned Divine: 
Dr. F.  Neither can we possibly give too much honour to the Lord of glory and King of Saints, though we should put our inventions upon the Rack, and screw up our expressions to the highest; There are many ways, and divers means, whereby God may be glorified by us, but none more effectual, and powerful to the advancement of his glory then by acknowledging with due Praises, the many eminent virtues which as so many Rivulets, stream into the Souls of the Saints from the everlasting Spring of Divine Grace. They glorified God in me, 
Gal. 1.24.  So S. Paul of himself, Gal. 1. who though he styled himself out of the depth of humility the chiefest of sinners, and the least of Saints, 
1 Tim. 1.15.  yet in Gods esteem he was as great as the greatest of the latter, and less than the least of the former.  
Now to the glory of God, which is the aim of my weak endeavours, to the praise of his eternal goodness, which should be the object of yours, I shall by his blessing and divine assistance discharge a duty, which is patterned to us by the practice of Heathens, Jews and Christians in all ages; It is to present to the view of your Meditations one of the fairest Flowers in the Garden of God's Church, one of the highest Stars in the lower Firmament; whilst I embalm the memory of the late Reverend, most learned and pious Saint Doctor Combar, (once Deane of Carlisle, and Master of Trinity College) with a just Encomium and Praises due to his rare and transcendent perfections; In the doing whereof I shall perform a double commendable work. First, a duty of civility and Christianity to the dead. Secondly, a duty of Piety to the living, whilst we stir up your devotions to an imitation of the virtues which shined in the life of the deceased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To speak in the language of the Learned Nazianzen, whose tongue (the tongue that sored so high in the praise of Athanasius and St. Basil) would suit well with this great work better than mine: who when I have said what I can, being not able to speak enough, may incur that censure of going about or endeavouring to fit a Dwarves shoe to a Giants foot.  
But to hold your expectation no longer in suspense, I shall lay the foundation of this structure in his Birth and Education, and then lay upon it the weight of an holy Life and happy death. This done, refer all to your Godly imitation, and so commend you to God.  
First, for his Birth: We have here a Righteous Branch sprung from a righteous Stock, his Father a Gentleman of an ancient extraction, as appears by a large Testimony under the hand of Clurentiaulx the King of Arms, Anno 1571. In the 13. year of the Renowned Queen Elizabeth; He lived at Shermanbury in Sussex, a Southern moderate Climate, the nurse of many choice mild tempers; He was a Counsellor at Law, which he managed with that reputation for his justice and equity, that for this, together with his great Hospitality, he was honoured in his generation, 
Ecclus 44.  and was one of the glories of his times. He dispersed abroad and gave to the poor, by which means he found in blessings attending him and his, That pauperum fundus est faecundissimus, that the seed of Alms, sown in the poor man's field, 
Aug.  will be so watered with the dew of God's Benediction, that it shall spring upward even to Heaven for a reward, and bear fruit downwards, to bring down a blessing upon ours here on Earth. The Generation of the righteous shall be blessed: 
Psal. 12, 2.  He was indeed blessed with a numerous issue, whereof this was the 12. All like so many Arrows in the hand of a Giant, which the good Gentleman their Father shot up to Heaven again, from whence they came, by devoting and giving them up to God in a virtuous education to be his servants, which they were (as I am informed) in a constant practice of Piety and Justice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were all God's servants; This whom we now commemorate, marked out to be his Chaplain, to wear the Ephod with Samuel. This was the Jabez, 1 Chro. 4.9. more honourable than his Brethren; This the Joseph, the youngest Son but one (as joseph was) This the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruitful bough, 
Gen. 49.22, 23. The Covenanters.  even a fruitful bough by a Well, whose branches run over the wall: At whom too the Berethites, the Archers shot, to their shame and his grief, but his bow abode in strength, and his Arms were made strong by the hands of the mighty God of Jacob. Although he were, as ye have heard, the youngest Son but one by birth, yet he was the eldest in life and knowledge; He surpassed all, survived all, by which means he had the blessing of the firstborn, no great nor small inheritance, which fell unto him by descent from his first progenitors.  
Thus the rich jewel of his learning being set in Gold, shined with a greater lustre in the eyes of the World's minions; who either despise Learning, the prop of Religion, and speak against it (which is the mark of a fool, or a profane Julian) or look on a learned man oppressed, and obscured by poverty, as on a Diamond in dung, as a Rose set in a Dunghill, they behold and look upon his learning with pity and disdain; Truly said the Lyric Poet, 
Pindarus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This was verified in our most knowing Deane, He was a star that blazed in bounty to the poor at home, and to the foreiners from abroad, who found his heart an Inn to harbour strangers; He was a star that flamed, even before and after he was torn out of his Sphere, with a great lustre and glorious brightness.  
He was borne 1575. on New years day, the day on which our Lord Christ was circumcised. He was as it were sent by God into the World for a New years gift to the Church, his Spouses benefit; His Life was an Epiphany, his Death not without glory, agreeable to the glory of that day on which he was baptised. This was on the day of Epiphany; in which the Magis were led to Christ by a star; The 12. Child of his Father borne and baptised on two Holidays dedicated by the Church and observed in all ages to the honour of Christ; This juncture of time, This combination of days and actions did prefigure the holiness of our deceased Saints person.  
This glorious Star of grace and knowledge, who was both a Theopompus and an Ephorus (one whose forward diligence needed a bridle, as there was need sometimes of a Spur to his meekness.) He took his first rise for learning in a public School at Horsham in Sussex, where he met with a Master that was rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Orbilius, no Dionysius, no Tyrannus, but an Isocrates, one of a gentle spirit, not like those now a days who make their Scholars to hate the Muses, by presenting them in the shapes of Fiends and Furies, but one who (as it seems) had (as Shoolmasters should do) made a Grammar of his boys natures, and reduced them to general rules, and finding this Deodate's disposition to be ingenious and industrious, He therefore applied himself to his mild (yet agile) temper with all activity and meekness, knowing that a frown to such a spirit would be as bad as a correction, and a correction as bad as a gibbet. And in all his life under that Master, he had but once a Taste of that bitter Cup which was to him as sharp as death, so great was his industry attended with a rare and stupendious memory; which Plato calls the Mother of the Muses, Thesaurus eloquentiae, so it is termed by Rhodigin, Venture animae, so Austin, that which receives, contains and digests all the Souls notions; It hath if good and dextrous, two special properties, facilè percipere, & diu retinere, which were in our deceased friend rarely excellent; The conjunction of two such Planets in his youth did presage much good unto him, that he would be eminently (for learning) famous; His learning was so great that as Seneca saith of himself, Non ad usum modò sufficeret sed ad miraculum procederet. He being able at eight years after the first and second reading to repeat a great number of Verses; and to confirm the truth of this we had many an instance in his old age, when he did often, to the admiration of his hearers, produce what he had treasured up in his youth, out of Poets, Historians, Orators and others, so readily with that quickness that he plainly convinced Pliny of a mistake in this, when he says, speaking of memory, ex omnibus animae partibus est maximè delicata & fragilis in quam primum incurrit Senectus. His memory lasted even till death, when he, that seldom or never forgot himself, did devoutly remember God, as hereafter shall be showed: By the strength of this rare gift having stored his soul with that knowledge, being furnished with those parts which fitted him for the University; This slip of grace was planted in our Society, made famous by him, as it uses to credit others. He was at the age of fourteen when he came hither, where he was commended by the Wisdom of his friends to the Tuition of a Gentleman then famed for his exemplary life, one Mr. Tichborne, under whose care and council this Plant (being watered with Heavens blessings) shot up in a short time to that perfection that he grew as fast and as high in admiration, being furnished before he was Bachellour (besides his knowledge in the Arts and Sciences) with a competent skill in the three Mother Languages, the only Key to let a soul into the Treasury of the Holy Scriptures: Had you beheld his course in this quadrennium of his studies, you would have seen an exact model of a juvenis Academicus, not short of that which we find penned by Campian.  
He shunned idleness as the common sewer that takes in all temptations, and the pool that holds in all corruption: The Devil's pillow, where he lies, and his bed where he conceives and brings forth all kind of wickedness. He did as S. Hierome reports of himself, he ever found something to do that the Devil might never find him at leisure for his service: He begun his study with supplication to the God of grace, and ended it with thanksgiving: and what is written in the life of St. Bernard might well be said of him,  legeret intelligendi, fecit cupiditas, ut intelligeret oratio impetravit, ut inepetraret quid nisi vitae sanctitas promeruit; Sic cupiat, sic oret, sic & vivat qui se proficere desiderat. An eager desire of knowledge was a spur to his great industry in reading, and by prayer he attained to an high degree of knowledge and measure of understanding, which adorned with an holy life made him renowned in his generation.  
He surely put in practice what he used to repeat to others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Had he spent six hours of the day in dressing and combing, his soul had not been polished with piety, or decked with the gems of learning; He well understood (as he was of a most heavenly spirit) that what chrysostom affirms is most true, 
Chrys. in Genesin.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ever went together being never asunder: when the body is pampered the soul is commonly starved, when too much care of dressing that is used, the soul is usually left naked; and when the casket is too much regarded, the jewel is too much neglected, and the adding of too much beauty to the body, breeds deformity in the Soul.  
Being now by his great study and constant industry become, scientiae & virtutis domicilium, one in whom much knowledge inhabited, and virtue itself had taken up her lodging; Thus shining in the eye of the Society with a great beginning, which was varnished with the hope of a greater ending, he was made fellow by the famous Dr. Nevel, in an other great work a benefactor to our College, in this a true founder, by his choice of so worthy a member, laying (as it were) a sure foundation, on which was built a vast Fabric of learning, which propagates by example, one Scholar begetting another, as one lights his Candle at the Candle of his Neighbour.  
He conceived that a Fellowship and ignorance (especially if debauched with looseness, either in life or opinions) are asustats, as inconsistent as light and darkness. That a Fellow of a College should not be like that fellow in Lycophron, 
A Fellow of a College, what he ought to be.  by Name Nauplius, who hung out a false light to the deceived Grecians ruin, who were thereby led to quicksands and fell upon Rocks, but like a Standard-bearer in an Army, holding forth in the Banner of his person the insignia of a painful life, joined with holiness and sobriety, after which the younger sort may march in an exact conformity to His; who by this means proves with safety and honour a Father, though a fellow, begetting (to use St. Paul's phrase) by his example Sons to learning and Souls to piety. Thus did this great Antesignanus in all kind of knowledge.  
This Primipilus in sobriety and temperance, This Signifer in industry and unwearied patience; when he was shut up in his study, he was looked upon being much in the then Scholars thoughts for admiration: Seneca says, Et magnum est quod à sapiente viro vel tacente proficias; when he was silent, he spoke much, his good life was a large Comment upon the word, and a perpetual Sermon: Oh let me rather so Preach then talk, or rather babble and do nothing: Bona vita est perpetua oratio. Thus he ever taught, even when he was out of the Pulpit, to which he was no stranger, as is evident by his oft visits of Carlisle, and Worpesden in Surrey, where he discharged his duty, and satisfied his conscience so oft, as he could be dispensed with for absence from the College; where I have often heard him teach with that meekness and gravity, as that his very look was able to confute an Heresy. And when he was upon another Text, and amongst many, upon that which I remember, He that soweth sparingly shall reap sparingly, 2 Cor. 9.6. Me thought his silent gesture composed even to a smiling sweetness, made another Sermon, and taught us this lesson, Learn of me for I am humble and meek, etc. Oh how fare dissonant to this sweet soul is their genius, who by their roughness in the Pulpit teach the people rudeness: His life was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nazian.  a speaking though silent exhortation, so he says of Eleazar the chief among the Macabees, as this brave man in his time among the Fellows; who honoured him for his Learning, but above all loved him for his humility, whereby he overcame himself, as in knowledge he excelled others: indeed he was an other Moses, a meek man, and a very Treasury of knowledge, both in the Greek and Latin Fathers, together with the Schoolmen and Counsels, Church History and modern Writers: Add to these his incomparable dexterity in the Eastern and Western Languages, as Hebrew, Arabic, Coptick, Samaritane, Syriack, Caldee, Persian, Greek and Latin, in which he was most excellent; likewise the French, Spanish and Italian, which he understood and could speak. This provision he stored himself with, partly at home here, and partly abroad in his travels.  
For having perfumed the University with the sweet odour of his gifts and graces, and filled all parts at home with the fame of his high perfections, knowing likewise (what was it he did not know?) that one year well employed in Travel by one of a mature judgement, affords a greater advancement in point of useful and solid knowledge than three in any of our Universities, and that, as running waters are the purest, so they that traverse the World up and down have the clearest understandings, being faithful eye-witnesses of those things, which others receive in trust. He knowing this, asked leave of his Father and of the society his Mother to go (as I may so speak) to nurse, i. e. to travel, to unloade his soul abroad of those rare notions, wherewith he was big at home, and to unite unto himself the scattered perfections of other Nations; with this resolution he went guarded by Providence, and garnished with a chaste gravity, together with a most sage prudence, into the Kingdom of France, where he lived (and truly lived because without sin) three whole years in the house of the Judicious, Learned, Religious late Molyn, a buckler of the Protestant Faith, against Popish superstition; you may guess at a man by the choice of his companion. And when every day and hour one is bettered by Communication, judge you in many years how much will be added to that man's perfection.  
In that space he had many disputes (you must suppose) with the Jesuits, whom he amazed by the strength, and subtlety of his arguments, being indeed in that way of disputing excellent, another Chrysippus, in disputando pressus, concisus & subactus, etc. And therefore was he employed at the command of our late famous King, to dispute at St. Andrews in Scotland in public with the Divines there, who did then much admire Him for his solid quickness, who was able to confute them, as they have, since that, themselves by their homebred divisions and disobedience.  
Besides this he was instrumental to the work of Grace in converting a Jew, by Name (as I remember) Bardesius; and at length, having won glory to his Nation by his vast knowledge and stoutness in the defence of our Religion, he came home, returned from this School of experience, better and wiser than when he first went forth. He carried over no vices, and brought back his virtues, his Chastity, and Gravity, his Prudence, his Sobriety, leaving behind him the Country's weeds to be possessed by the owners, that is, Levity and softness, which never durst make the least approach to his settled and composed breast.  
His Travel did not end in the Eyes or Tongue, This is most vain and fruitless, but in the gain and increase of Wisdom, which did quit his labour and cost; And being settled again in the College, He was looked upon as a Jewel fit to hang at a King's Ear; He was accordingly not long after made the King's Chaplain, and judged by his most discerning Prince a worthy Pilot to sit at the Helm, and to steer our College by the compass of his Wisdom and Justice, which he performed with that moderation and lenity, that had a Pythagorean lived in those days, who had known the famous Doctor Still, he would have maintained a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and asserted that the Soul of Dr. Still had animated his quiet breast; And truly that Elegy, which our Records bestow upon that Doctor, most fitly suits with ours, Se ferebat Patrem-familias providum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec Collegio gravis fuit nec onerosus, etc.  
He was a Father to the College as well as a Master, taking care that Factions and Divisions did not go hand in hand with its dividends, nor exceed the Rents and Revenues of it: This he effected by suppressing of Parties, and not fomenting discords, which often run out into contrary Opinions, and commonly end in Schism and Heresy, the blot of Religion, and the bane of a Society: The very name of Arminius and Socinus was then hateful to the learned Fellows.  
His favour and choice in Elections flew at that height, that it could not be reached with an eye-blinding bribe; Yet condescended so low, that the Lily of the Valley, the flower of Learning, which grew in poverties Garden, was most watered by his encouragement, which usually fastened on poor, yet eminent Scholars: What else could be expected from him, who loved Books better than Money, and preferred not this (as too many do) before Learning and Piety: If therefore he were to have a statue erected to the honour of his happy memory, one like that framed by a statuary for Julius Caesar should be set up for him, 
Nazi.  who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he should be portrayed standing upon a Glole, having a Sword in one Hand and a Book in the other; Ex utroque Caesar, was his Motto; And thus our late Reverend Master treading upon the World and its Golden proffers with scorn, did manage the Sword of his Authority, to the advancement of Learning, with that mild Justice, that we never heard of an expulsion, but after many gentle admonitions, so that the Statutes were maintained, and Piety with the statutes, the only fence and hedge of a College.  
Thus having driven this Royal Chariot for 14. years with admiration of all abroad, with love and liking here at home, at last he was thrown out of the Box by a blustering Northern storm, against which innocency could not bear up, as it could not disturb that calm which was in his meek breast, the Sanctuary of Piety, and the seat of Patience. Indeed as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nazi.  so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Humility, Faith and Patience (which were a part of his Grace before and after his Meals) These Graces had taken possession of his Righteous Soul, for which he ever prayed, and which are always concomitants. And he so possessed his soul with Patience that when he was snatched from his Domestic Contents, and his means taken from him by the hand of violence, through this storm he beheld a higher arm of Providence, and kissed the Rod with meekness, herein imitating holy Job, of whom he was an exact Picture, and concerning whom St. Austin says thus (libro 1. de moribus Ecclesiae Catholicae) Amisit ille omnes divitias & factus repente pauperrimus tam inconcussum animum tenuit & infixum Deo, ut satis de monstraret, non illas sibi fuisse magnas, sed se illis, sibi autem Deum.  
It was his vigorous active Faith working by love that was the ground of this undaunted Patience; Non murmurat, Qui se filium Dei cogitat (Vincentius.) He that believes himself to be in the number of God's Sons, will never murmur nor repine at providence. He believed that Christ had provided for him in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 10.34.  an everlasting inheritance, a better and an enduring substance; Therefore he took joyfully the spoiling of his Goods, and those things which others court with dazzled Eyes, he did not account worth a glance of his; which like the Sunne-flower did not open to every blaze, but only to the light and heat of Christ, the Sun of Righteousness. Whom he loved, whom he served, of whom his heart was full, dwelling therein by his spirit, which kept out all things else from coming in; so that there was no room for hatred, no room for malice, no room for desire of revenge, for he was never heard to dart out of his mouth any passionate word (from the time he first suffered) against the persons of his enemies, but only these, God forgive them, This was the Language of the Son of God upon the Cross; and it is the voice of God's Sons and Servants. It was ever His; who was often (like holy David and the melting Prophet Jeremy) seen (which he desired not) to weep, and being demanded why he did so? He then replied, it was out of grief, when he considered the miserable sad condition they were in, who in these times even against the Word, and against Conscience run (as it were) in a gallop to Hell in the broad way of Sacrilege, Wrong, and Violence, whilst they forget God, our Lord Christ that bought them at a dear price; not observing the will of him that died for them, and would reward their service with Eternal joys as he hath promised, but serving the Devil, who will requite them for their pains with pain and torments, and that everlasting.  
When the good Deane considered this woeful madness in worldlings, and the miseries which attend their sinful Souls, he used to weep, which is an infallible sign of a good man and a sanctified Spirit, to weep for the sins of others: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good men are of a melting, weeping temper and disposition.  
It would require a larger time than these straits, wherein I am bounded to relate unto you the several actions of Piety, which passed from him all the time of his lingering sickness. He made good by his devoute practices that saying of Saint Austin, 
Prov. Gall.  Non potest malè mori qui vixit benè, he cannot die ill that liveth well. It is never a bad day that hath a good night; I could tell of his frequent ejaculations to God in prayer, which was for the most in Latin, and sometimes Greek; I could likewise enlarge my discourse in a repetition of his frequent Alms, his often remembering the poor, knowing that Alms accepted upon the Altar of Christ's Merits, deliver from death, and that God will not turn his face from him that turns not away his face from the poor in their affliction, etc. In a word, he walked (as a friend) with God, as Enoch, 
Gen. 5.22.6.9.  Noah, and Abraham did. He was much in that great duty of Prayer, he often spoke to God in it, and loved to hear God speak to him in his Word; He delighted to read it himself and hear it read, which was constantly and frequently done by his dear Consort, who one night above the rest reading to him that passage in the Gospel, concerning Thomas his thrusting his hand into our Savours wounded side, 
John 20.27. John 20.29.  He upon this fell a weeping with that expression in his mouth, which fell from our Saviour's to Thomas, Happy are they that believe and see not; He believed though He saw not, and therefore did he weep; He washed with the tears of Repentance those wounds of his Lord, which did bleed upon the Cross for his sins, and in a lively faith touched the print of his Nails, and thrust his Finger into the hole of his side; Thereby taking a real possession of his Crucified Saviour, therefore presently as he wept he said with Thomas his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My God and my Lord; The Nails and Spears, The bloody Crown of Thorns which printed his sacred Temples, gored his Lord's side, pierced his Hands and Feet, had so imprinted the love of Christ in the Soul of our dear Saint, that he was ready with St. Paul, and other holy Martyrs, to die for the Lord Jesus: on whom his heart was always fixed, by whom it was possessed, in whom it was established, to whom it was most sincere and truly devoted, as appears by the constancy of his Faith even to the hour of his Death, which is a clear evidence and demonstration that he was a true Divine a man of God, one led by the spirit. You know what S. Paul says Rom. 8.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And (as chrysostom notes upon this Text) they only are said to be led by the spirit, who are carried on to their lives end by it in a continued practice of holiness, and never fall from their holy profession by means of any secular Fear, Cross, or Tribulation. Filium Dei se prodit, qui bonum quod cum laude inchoarit, etiam perfecit, cujus finis exordio respondet. Novar. Bona inceptio sine fine est instar corporis speciosi sine capite, A good beginning without a good end, is like a beautiful specious body without an head. The saying of Henry the Fourth, in an Epistle of his to Otho Bishop of Ramberg.  
That consummatum est, It is finished, which Christ uttered dying, might (though not so fully) become him, who finished his course with patience, and kept the Faith with a Martyr-like constancy and perseverance, being one that was most constant to his friends, and loving to his enemies, as appeared by his promoting the servants and retinue of his Predecessor, who had been uncivil to him, who was civil to all, and well reputed by all; which stirred up Envy if not Malice, in the breasts of his Adversaries.  
When he had almost run his last stage, and near the end of his Race, He was shot by one of Death's black Arrows with a Disease in his Feet (which hindered not his progress in godliness.) That begat another, as it did in Calvin, who had the Gout, a Fever and Colic all at one time; But let us admire our Dear Friends invincible patience, when he was (as it were) upon the Rack of torment, myself then with others, demanding, by way of trial how he did? His constant reply was, very well I thank God. Indeed, he could not but be very well, who had God for his Father, Christ his Saviour, and the Holy Ghost his Comforter, whose Temple and house, his soul and body was.  
He had so resigned up his will to the Will of God, which is the height of perfection, that whatsoever God did, and whatsoever He suffered, he always embraced as good. He embraced his cross and looked upon his troubles as the lot of God's Children, the Physic of the soul, the Pledge of Divine love, the badge of his Profession, the Trial of his Faith, the exercise of his Patience, the Testimony of his constancy, the incentive of his Devotion, and the Mark of his conformity with Christ his Head: To whom that he might by a closer Union be joined, now that his Soul was drawing towards Heaven, he desired to receive his Viaticum, that Heavenly Food, which might (as it did) strengthen his Spirit in its long journey to Eternity, That, which is a Sacrament as of thankful Commemoration, so of Confirmation, for that it confirms our Faith that Christ is and will be in all respects to our souls (I had rather say to our persons) what the Bread and Wine is to our Bodies.  
Had you been present and seen with what flaming devotion, with what burning Affections and holy Reverence he received that holy Food, the Seal of his Pardon, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Ignatius) when in a cold frosty morning being the Lord's Day, he took off all his Caps and sat up in his Bed Bareheaded in honour to his dread Sovereign, the King of Heaven, his Lord Jesus, exhibited as Crucified, in that Sacrament, for our sins; Had you but seen this, and heard the Heavenly expressions that fell from his Lips, you would have concluded, that as he was a rare Saint, so a most worthy Receiver, and that they, who contemn this Sacrament, cannot be Saints.  
Having thus got faster hold on Christ, and grasping his Saviour in the Arms of his Faith and Thankfulness, 
Luke 2.29.  He ever after sang old Simeons' Song, Domine nunc Dimittis, etc. Lord now lettest thou thy Servant departed in peace. He longed after his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He desired to be released from his Prison (the body is no more to the soul) He often wished to be dissolved and to be admitted to a nearer familiarity with Christ. And having sent from the Chamber, where he lay sick, many messages to his Wife's aged Parents, wishing them, and another almost as aged in this Town, to prepare themselves for their Death, which was approaching: having discharged this last great act of Charity, declaring thereby that he was loath to go to Heaven alone, To be happy without company; He suggested this more than once to his beloved Consort, that when she saw him close his Eyes she should not be troubled, but conceive that he was asleep. Death was no more to him, which was entertained with moving of his Lips, and lifting up of his Hands to Heaven, even when he could not stir nor speak.  
His Body after many Toils and Travels in God's Service, is now asleep for a time, but his Soul is awake in Heaven, Wearing the Crown of Perseverance, and Singing with the Heavenly Chorus of Saints and Angels, a Triumphant Hymn to the Lamb Christ Jesus, Sitting upon a Golden Throne, who will at the great Day raise up his Body from its long sleep, by virtue of that Spirit which Raised up Christ from the Dead, and dwelled in a full measure in the Soul of this our late Reverend, Learned Master, who me thinks does bespeak us on Earth from Heaven, in the words of S. Paul, 
Eph. 5.1.  Be ye followers of me, as I was of the Lord Jesus, in Faith, and Love, in Humility and Patience: Weep not for me, but turn your Tears into practice of my Virtues; 
Judg. 9.48.  As ye have seen me do, so do ye likewise: Thus if we do in a strict and holy conformity, we shall be happy as He is, and partake with him of Glory.  
Trin-unî Deo Laus, & Gloria. Amen.   

THE TRIUMPH OF FAITH over DEATH.  ROMANS 8.11. 
If the Spirit of him, that raised up Jesus from the dead, dwell in you, He that raised up Christ from the dead shall also quicken your mortal Bodies by His Spirit, that dwelleth in you.  
IT is a true saying of Athenagoras, 
Lib. de Resurrect.  that Christian Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is no Truth though never so ancient and grounded upon the Word, but hath a lie attending and cleaving fast unto it; which must not be understood of the nature of Truth itself, that Virgin Daughter of Almighty God, but to the malice of the Devil, and to the madness of Heretics, and others his instruments, that do corrupt and blast it.  
It is a Principle all the World over, except among Atheists, that omne verum est à Deo, omne falsum à Diabolo, omnis error ab homine, All Truth is from God, as the prime author of it, all falsity from the Devil, all error from man; The last goes always under the vizard of the first (i.e. error under the mask of Truth) But the Second, i. e. falsehood confronts Truth to the face, and stands in open defiance of it. So bold and daring are Heretics, that they have in their audacious writings struck at the very Essence, Power, Mercy, Truth, and Justice of God: of this latter sort are they, who deny the Resurrection, 
1 Tim. 2.18  they strike at God's Power, and overthrow his other Attributes, as Wisdom, Truth and Justice. Thus did Hymenaeus and Philetus (Men given up to carnal delights as their Name imports,). The like did the Valentinians, who asserted most falsely that Christ redeemed only our Souls, and not our Bodies, and so contenting themselves with vain Fantastic Speculations, they slighted all good works, as unprofitable and of no use, living in the mean while in all lewd profaneness: 
Crames A●b.  And no marvel; Nam qui Resurrectionem carnis non credit, quid ille boni credat aut faciat? He that believes not the Resurrection of the Flesh after Death, what good can be expected to be done by him in this Life? To these we may add the Manichees, who rejected the Resurrection as fabulous, and maintained that our Souls should be saved without our Bodies. What will not Men dare say, who reject the Scriptures? A blushing shame would have stained their Consciences, and a recantation of their error seized on their Tongues, had they but read and believed that portion of God's Word, which I have now read unto you, If the spirit, etc. He shall quicken, or restore to Life your mortal and dead Bodies, which now, whilst you live, may truly be said to be dead, because they have the Seal of Death as it were stamped upon them, being by reason of sin, 
Aug. lib. 1. de peccatorum meritis c. 4.  mortis necessitati facta obnoxia, ut quasi jam habeantur & dicantur mortua, So St. Augustine, where he affirms against the Pelagians and Philosophers, that if man had not sinned, he should not have died out of any necessity of nature (as they maintained, and with them Eugubinus upon the second of Genesis.) Against these we must assert with the forenamed learned Father, 
Corpus mortale non moriturum, si nimirum in Innocentiâ persisteret, nunc autem post peccatune mortuum, Aug. Ibid.  That man before the fall had a mortal body, yet so that he should not have died, if he had persisted in innocency, but now being wounded by sin, it is a dead body, and frail Man a composition of Sin, Death, and Misery.  
The Text doth branch itself into these two Generals,  
First, Suppositio. Secondly, Positio, a Supposition and a Position, or positive assertion.  
If the Spirit, etc. Here is the Supposition. He shall quicken, etc. This the Position.  
In the first General I shall unfold or open these four particulars. First, Quis. Secondly, Cujus. Thirdly, Quare. Fourthly, Quid. Who this Spirit is. Whose, Why called Spirit, and what is meant by his dwelling in us. If the Spirit of Him, etc.  
In the second General observe with me these two parts. First, Quis fructus inhabitantis spiritus. The fruit or benefit of the Spirits dwelling in us. Secondly, quomodo, aut per quem accrescit nobis; How, or by whom it is derived and conveyed unto us, our mortal or dead bodies shall be quickened or raised to life by the power and efficacy of the same Blessed Spirit. He that raised up Christ from the dead, etc.  
I shall lead your Meditations through these six stages, and begin; First, with the Quis, who this spirit is. And whilst I undertake this and my next laborious task, I shall implore that holy spirit in the words of Divine Nazianzen, 
Orat. de Spir. San 1.  defending the Deity of the Holy Ghost against the Macedonians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
First, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit in my Text we must not understand with the Macedonians and Socinians (who join issue in their impious Heresies) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (as it is in the Socinian Catechism) virtutem ceu efficaciam quâ homines fideles sanctificantur & Divinis usibus consecrantur; A bare action, efficacy or power of God in the Hearts of Men sanctifying their natures, and consecrating them to Divine uses, This was the cursed Opinion of Samosatenus, concurring herein with the forenamed Heretics, but by the spirit you must conceive the third person of the glorious Trinity, who with the Father and the Son is the same in the Essence of the 
* 〈…〉 3  Deity, and most powerful dignity; And therefore the Schoolmen conclude that this Holy spirit is the Third Person, Non gradu sed ordine, The third in order not degree, the third, non naturae diversitate, aut Majestatis inaequalitate, sed susistendi ordine, because He is equal to the Father and the Son, as in Being or Nature, so in Power and Majesty.  

Revel 22.1.  We read in the Apocalypse that St. John saw in a Vision a pure River of living Water (or water of life) clear as Crystal, proceeding out of the Throne of God and of the Lamb: that pure River of living water, what is it (says Justin Martyr) but the everliving most pure and loving spirit, 
John 7.30  who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Water, John 7. and proceeds after an ineffable manner from God the Father and the Son, 
Aug.  who is Agnus et Leo, a Lamb and a Lion, a gentle Lamb to the Saints, and a fierce Lion to his Enemies. This forenamed Justin Martyr adds and says, As a River is of the same nature with the fountain from which it proceeds, so, the Holy Ghost doth so proceed from the Father and the Son, that He partakes of the same nature and Essence with them, as is evident, first by all those Divine properties which are ascribed to Him equally with the Father and the Son, viz. 
Gen. 1.2 Psal. 139.7 1 Cor. 2.10 Psal. 33.6 Es. 61.1 1 Cor. 12.4.12  Eternity, Omnipresence, and Omniscience. Secondly, by his Divine works as Creation, the mission or sending of Christ, The gifts of Tongues and Miracles. There are diversities of gifts, but the same spirit. To another is given the working of Miracles, etc. All these things worketh that one and the self same spirit.  

2 Part.  This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The consubstantiality of the Holy Ghost with the other two Persons is confirmed by the next, which is the second particular of my Text, the Cujus, Him. If the spirit of Him, etc. Him, that is, the Father and the Son as God, who by the power of the Godhead raised himself as Man. He was quickened by the spirit, 
1. Pet. 3. 1●  that is by the strength or virtue of the Godhead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theophylact.  
The Holy Ghost is said to be the spirit of the Father and the Son, because he proceeds from both, which is an Article of our Creed. The manner of which procession, if I should go about to declare out of the Fathers, Schoolmen and other Modern Writers, I might either speak and not be understood, or seem not to understand what I speak, their terms are so obscure, and the modus of it so difficult; Only this I shall commend to your better understandings, thus much you must know and believe against the Pneumatomachists, that this Procession of the Holy Ghost from the Father and the Son denotes his Communion with both in the Essence or Substance of the Deity, that he is (as Beza observes from this place) Verus deus, a true Consubstantial God, who together with the Father and the Son (as it is in the Athanasian Creed) is for ever to be worshipped and glorified. As for those Racovian Heretics the Socinians in Poland, and their English followers the Crellianists, who maintain the contrary, 
Coriolan. Epit. Council  I hearty wish they may not find in their Souls and Bodies the weight of that heavy curse in the 
* This council was held under Pelagius the second 589.  Toledan Council pronounced against the Adversaries of the Holy Ghost, it is this; Quicunque spiritum sanctum non credit, aut non crediderit a Patre & Filio procedere, eumque non dixerit co-eternum esse Patri & Filio & Co-essentialem, Anathema sit. i e. Whosoever doth not, or shall not hereafter believe that the Holy Ghost proceeds from the Father and the Son, and shall not say he is Coeternal and Coessential with the Father and the Son, let him be accursed.  
The third Particular proposed, 
3. Part.  and now briefly to be discussed is, Quare, why this third Person in the Trinity is called spirit? I answer for these three Reasons. First, Ratione Essentiae, by reason of his Essence or being, which is spiritual, incorporeal, and invisible. God is a Spirit. John 4. 
John 4. 2●.  Here spirit is taken not personally, but essentially, as it is common to the three Persons in the Godhead. God is a Spirit, and the Holy Ghost is perfect God. Secondly, ratione Divinae operationis, He is called spirit in regard of his Divine operation, because He, as as it were, spirat, breatheth, and that immediately, into the hearts of Men good motions tending to God and savouring of Holiness. Whatsoever Gifts and Graces we have, they are all, as it were by a breath, insensibly and irresistibly blown into, and wrought in us by this one blessed spirit of Grace, who divides to every man severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he pleaseth, 
Nazi.  1 Cor. 12.11. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, implieth these four Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He gives Grace to whom he will, what he will for quantity, when he will for time, and where he will for place. This wind bloweth where it listeth, etc. Joh. 3.8.  
Thirdly, Ratione aequalitatis cum Patre & Filio, by reason of his equality with the Father and the Son, and this is evidenced by that sweet promise of our Saviour, I will pray the Father, 
John 14.16.  and he shall give you another Comforter; upon which Text Greg. Naz. has this learned Gloss, which makes for our present purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This term, Another, denotes his equality with the Father and the Son in Majesty and Power: and because He is God, He therefore with the two other Persons is to be prayed unto, and praised for Mercies and Graces, which flow into our Souls from the everlasting spring of his Divine and inexhaustible fullness.  

Luke 11.20  To this end too, and for this cause he is called the Finger of God, Luke 11. If I by the Finger of God, etc. which is explained, 
Mat. 10.28.  Mat. 10. If I by the spirit of God, on the former Text Beza has this gloss, he is called God's Finger, Quia est Patris & Filii co-essentialis virtus, per quem exerit Dominus virtutem suam: because he is the Coessential virtue of the Father and Son, by which both these show their power of working grace in the hearts of men.  

Exodus 31.28.  The two Tables of Stone are said Exod. 31. to have been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Finger of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Finger in Hebrew comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pingere to Paint; 
Ambr. Hexam c. 8. Pictu● es ò homo, & pictus à Domino De●●●o, noli bonam delere picturam, etc.  Thus by the Holy Ghost by the Ministry of this blessed Spirit does God draw the lines of virtues upon the Souls of his Elect, and lays upon them the colours of his Grace; whence it is, as St. Ambrose notes, that their Souls are perfect Pictures of the Almighty God, and of their Lord Christ, and both Souls and Bodies Temples of the Holy Ghost; which invites me to treat of the fourth and last Particular of the first General, i. e. Quid, what is meant by the Holy Ghosts dwelling in us.  
And because the Spirit is all the evidence we have for Heaven, and happiness, 
4. Part.  and all our hope of bliss depends upon our having of it, I shall first open the point, first in General, secondly, in Particular, by explaining the terms, or rather phrase in my Text, the spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dwelling in us. Secondly, I shall endeavour to clear your evidences by acquainting your devotions with some special Rules or Characters, whereby you may collect to the eternal comfort of your Souls, that you are the Houses or Temples of the Holy Ghost.  
First, The 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitare, etc.  Holy Ghost or Spirit of God dwells in the Soul of a Saint, not locally but virtually, in that it begets, increases and continues by constant and fresh supplies of Grace his holy Gifts and heavenly Graces in us, of which we read Gal 5. Jerem. 11.2. And there be three Reasons why the Holy Spirit is said to dwell in us, 

1. To denote Dominium, his Lordly Power over us. 
Gal. 5.22, 23   
2. To intimate Generalitatem Dominii the Generality of that power.  
3. To demonstrate Stabilitatem Domini, the Stability and Constancy of this Heavenly and most Holy Inhabitant, 
Mal. 3.6  who is the Lord that changes not, etc.    
First, of his Dominion, etc. They that are truly Sanctified by an orderly work of the Spirit, which ever gins with conviction and humiliation; The Holy Ghost hath the full disposing of their hearts, as a man that is Lord of an House hath liberty to do with, and in it what he does please. 
Eph. 1.13.4.33  Now the disposing and governing of the hearts of the faithful, standeth in these Particulars, which are the Seals of the Spirit within us.  
The first is, Opus generans, To beget in the heart a settled and full persuasion of a Man's Reconciliation with God in Christ, Rom. 8.16. The same Spirit beareth witness with our Spirit, that we are the Children of God.  
This Plerophory, or full persuasion arises from a reflective act of Faith comparing what it finds in the Word, which is the Testimony of the Spirit, with that which it finds and feels in our Souls or Spirits, 
For this 〈◊〉 th● Spi●●t is said by St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 5.22, etc. Idict. Contemplate. c. 24.  and thence drawing this joyful conclusion, that we are the Sons of God. Now the spirit testifies and assures us in the Word, that they are the elected and adopted Sons of God, who are sanctified. 2 Thess. 2.13. Who hath chosen you to salvation through sanctification of the spirit. And he that finds in himself the Pledges of Gods Eternal favour, the Fruits of the spirit recorded, Gal. 5. The principal or prime whereof by way of manifestation is Love, that vestis pretiosa animae, ex pretiosis filis, i. e. Dei beneficis homini collatis contexta; Love to God and Love to Man, or Love of God for himself, and Love of Man for God, the former expressed by Universality of 
* 1 John 2.5  Obedience to his Commands, the latter by our mercy and goodness stretched even to our Enemies, He that finds his Soul decked with this precious Garment, beautified with this heavenly Jewel, on which is engraven the express Image of God (who is 
† 1 John 4.7  Love, the God of Love essentially and causally) He may infer from this gracious work of the 
* Quis justus nisi qui dilectus à Deo Deum ●ccamat, quod in nobis spiritus De● efficit, etc. Beru. Ep. 107  Spirit, that he is reconciled to God, that God is his Friend, his Sins (which God hates, and which makes him an enemy) being pardoned, whence his person is justified; and God is more delighted with him, because he beholds him in his Son Christ Jesus, as clothed with his Righteousness, than displeased with his sins, and daily infirmities. There is more good in Christ for a godly man, than there is evil in sin against him; and God would not have left this Jebusite in the Land, I mean sin in the Soul of a righteous man, if notwithstanding that he could not have loved him. 
Chamier, 1 John 4.19  God loathes the sin whilst he loves the person. Et qui certus est Charitatis Dei, erga se idem certus est salutis suae. We love him because he loved us first. Our love to God is but a reflex beam darted into our Souls from that Eternal Son of Love, which burns hot without wasting or the least Diminution.  
The second work of the Spirit as Lord in us, is opus supprimens, to suppress all bad motions to sin, arising either from the corruption of our natures, from the World without, or the Devil about us, and withal to stir up good affections and motions to Piety, and godliness; amongst which inward motions the most principal are these. First, an utter dislike of sin as sin, for that our good God is thereby displeased and offended. Secondly, an hungering and thirsting after Grace, an eager desire above all things in the World to be at unity with God in Christ, and to be reconciled unto him when we have provoked him by any heinous sin, etc.  
The third work of the Holy Ghost in us is opus vivificans, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In Symb. Oriental. Eccles. apud Epiph. ad finem Anchorati.  a quickening or enlivening work. It is the Spirit that quickeneth, john 6.63. As in the first Creation God Created Light before there was life in the Creature to bring forth and multiply, Gen. 1.3.14.20.24. So in our Regeneration, which is a new Creation, Psal. 51.10. there is ever a Principle of Light infused into the Soul before we can have life, or be quickened in the exercise or doing of good. That spiritual light is a clear and full persuasion of God's love to us in Christ, that He is our Father, and we his Children, that Christ is our Saviour, etc. Such a strong Faith is the Adamant that nothing will break, the Palm that sinks not under the most weighty burden; The Oil that ever swims above the Water, be this poured in never so great quantity upon it: It is such a powerful Chemist, that turns Death into Life, Sorrow into joy, makes riches of Poverty, nay all things of nothing, 
2 Cor. 6.10.  as having nothing, yet possessing all things. Lastly, it turns cold fears into warm hopes, sighs and groans into triumphant and joyful songs, trembling into leaping and clapping of hands; witness Paul and Silas in the stocks; witness too, 
Acts 16.25.  that renowned for undaunted constancy Dr. Tailor of Hadley, who, when he came within two miles of the place where he was executed, fetched a leap or two, and withal said; Now lack I but two styles, and I am even at my Father's House (he meant Heaven) witness likewise that famous Hawks in the book of Martyrs, who being desired to give a sign whether the Fire was tolerable to be borne, promised it to his friends, and, after all expectation was past, he lift up his hands half burned, and being on a light Fire with great rejoicing struck them three times together. Whence all this? from what spring were derived all these streams of strength and comfort, but from a lively Faith in Christ, the fruit and effect of God's Spirit, and the cause of a lively Hope of happiness, which Hope is the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril.  Root and Seminary of good works, and the Mother of Patience. In a word, it is this wonderworking Faith that quickens and revives us, first in Adversity, Secondly, in Death. Thirdly, in Duty.  
First, in Adversity.  
Let whole troops of trouble, let Sickness or Poverty, etc. seize upon, or lay siege to a righteous Soul armed with a strong affiance in the Lord Jesus; it defies this Host, this tormenting Regiment of Sin and Satan, it sees 
* Cant. 2.9.  Christ behind this Mudwall, and beholds a Saviour under this 
† Fides larvam detrabit Christo. Aug.  Vizard, it discerns a merciful hand through this black Cloud, the hand of a wise God, and indulgent Father, the Heart of a tenderly loving elder Brother, who, knowing the mould whereof we be made, doth exactly measure out every cross unto us, and will not load us above the strength of our weak natures; whose Foundation is frailty, our composition dust and ashes. Therefore a faithful Soul having an Eye to this gentle Hand, he solaces himself with this persuasion, from that Principle his Faith extracts this infallible conclusion, that this trouble or cross is not the Axe of perdition, but the pruning Knife of correction that God hath given a more strict charge to the army of afflictions, 
2 Sam 18.5.  than david's was to joab and his followers, Do the young man no harm, do mine anointed no hurt, etc. Nay he is assured not only of the Negative, but also of the Affirmative, that is, not only of this, that his cross or affliction shall not hurt him, 
oquin.  but also do him much good; He knows that affliction is God's Physic, Medicina animae, and so it is, sanativa mali praeteriti, praeservativa à malo, conservativa in bono, it is administered to us by our heavenly Physician, to cure us of our sins past, by driving us to repentance, to prevent sins to come, by begetting in us humility and a careful watchfulness over our ways; And lastly to preserve and keep us in well-doing, whilst God denies a man health and riches, which He knows would be to him the foams of sin and wickedness: upon these considerations a faithful Soul rejoices in the cross, and triumphs in his afflictions, which he entertains with joy, and embraces with thankfulness, knowing, that comfort is laid up and hid for him, though for the present it be hid from him, (light is sown for the Righteous) and that as the cross came from Heaven, 
Psal. 97.11.  so it will carry us thither, upon the back (or rather merits) of our crucified Lord jesus.  
Secondly, as in Adversity, so in Death itself Faith hath a quickening virtue, to support us in our encounter with that Giant, with that great Goliath, who defies all the Host of Infidels, holds them in bondage all the days of their lives, and makes their whole life no better than a living Death; Only Faith encounters with this Giant, and grapples with him as a vanquished underling; insulting over him, as much as he doth over the sons of unbelief; She sets her foot upon the neck of this King of fears, and so, as a Conqueror, sets up a Flag of defiance to all petty dangers and fears, which are only dreadful, because they march towards and tend to Death, the last, the end, and sum of all feared evils. Let Death dress itself like the cruelest and most bloody fury, come with all her Racks, Fires, Strappadoes, wild beasts, all her exquisite tortures invented by the wit of the most savage Tyrants, Faith will set a Woman, a child to make sport with it, to dare and tyre it, and its executioners.  
A faithful man dying looks up to jesus (as Alexander looked his Physician in the face, 
Heb. 12.2. Curt.  when he drank off his potion wherein he was told there was poison) and being assured that Christ drunk out of Death's bitter Cup an eternal health to all Mankind, sucked the Gall and Venom out of it, and made it an wholesome potion of immortality, upon this assurance he looks into the Grave without fear, and upon Death without horror, embraces it with joy as old 
Egredere anima mea, etc. so said He dying. Hieron. in vita ejus.  Hilarion and the Martyrs did, as being the end of sin and misery, and the beginning of everlasting felicity. This pious thought had St. Cyprian of it, who, when he was condemned to die by Valerian, did lift up his hands and eyes to Heaven, and cheerfully replied at the hearing of his fatal sentence; Benedictus Deus, etc. God Almighty be blessed for this Gaole-delivery, for that he is pleased to deliver me from the fetters of my Body.  
A man that is in debt fears the face of a Sergeant or Baliffe, nay every one that wears a Sword is a terror or death unto him; Thus it is with the wicked, their debts being not paid, the black bills of the Law's endictments against them being not canceled, they fear death. 'Tis otherwise with the Godly, whose sins are pardoned, and they reconciled to God, they entertain. Death with the greatest welcome and delight that can be imagined, as a messenger from their heavenly Father to invite them to a Palace from a Prison, 
Chrys. in Colos.  to a Court of Glory, from a Dungeon of sorrow, to be solaced and feasted amongst the Saints and Angels with heavenly delicacies, the chief dish of which glorious banquet is the Vision of Almighty God, to behold the soul-ravishing aspect of our Lord jesus now glorified.  
Death is the 
* Eccl. 41.1. O Death how bitter, etc.  Rich man's fear, the good man's wish, whose sins are washed away in the blood of the Lamb Christ jesus, whose person is therefore reconciled to God, who upon this ground has a good Conscience, a Conscience that is quiet bona, that is not troubled nor stained with unrepented sins. He that trembles at the approach of Death, we may say to that man in the words of St. Austin, O homo perdidisti fidem; O man thou hast lost thy Faith, which in the last place, as in Adversity and Death, so it has a quickening power to enliven us in Duty.  
When there is great Faith in the Heart there will be much prayer in the mouth, Charity in the Hand, sedulity in the Feet to move with alacrity in those paths which tend to God, and bend toward Heaven. Faith like the Spring in a Watch sets all the Wheels or Members of the Body on work, 
Heb. 11.26. Psal. 71.20.80.18.119.25.37.88.107.149.154.159.143.11.  Faith reflecting upon the Promises, and having with Moses respect unto the great recompense of the reward of everlasting Life. Doubtless David prayed to God for the enlargement or increase of Faith, when he desired so often (as we find in the Psalms) to be quickened. This liveliness in duty, when we serve God with cheerfulness breaking through all oppositions to the contrary, as it is the effect of a strong vigorous active Faith, so it is a thing most pleasing to God, Rom. 12.8. Show mercy (i. e. give Alms) with cheerfulness. God loveth a cheerful giver, 2 Cor. 9.7.  
As for those weak Christians, 
Is, 42.3.  those bruised Reeds and smoking flax; who by means of their bodily distempers, or weakness of Faith, find in themselves some indispositions, and deadness unto, or about spiritual duties, when their Altar seems to have no fire, when they pray, but not with wont fervency, when they hear but not with an attentive alacrity; Let them not measure their interest or share in Christ by sense or feeling, let them not be discouraged, though they want inward comfort, which is oftentimes denied to many a dear Saint, it being a dish reserved for many a one till he comes to partake of the Heavenly Banquet: 
Advise to those than want comfort in duties.  and let me advise such, although they have no comfort nor delight in duties as they are performed by them with some imperfection and dryness, yet let them rejoice in this, that they have so much grace as to do the Widow l of God, even with some reluctancy of theirs; then they discharge their duty for the substance or matter of it, though they fail in some circumstance or manner of doing. And let them know too, that that duty is most acceptable to God, 
Vid. Fr. de Sales Bp of Geneva his Introduct. to an holy life. l. 4. c. 14. Is. 50.10. Is. 8.17.  which is performed merely out of Obedience to his command, when our vigorous wills carry us to it, and we take little delight in the performance of it, because than we seek not to please or content ourselves so much as God. And who is He that walketh in darkness and hath no light? let him trust in the Name of the Lord, and stay upon his God, who sometimes hideth his Face from his Children; who are of the Family or offspring of faithful Abraham: This King of Spirits, and Lord of Souls hath a Throne of Grace set up in his children's heart, he rules and reigns in them by his blessed and holy Spirit, whose Dominium and the parts of it you have heard; Now follows the second particular, which is Dominii generalitas, the Generality of the Spirits Lording power in us, of which with much brevity and conciseness.  
The Soul of Man may be fitly resembled to Noah's Ark, 
Gen. 6.16.  in which there were, 
Gen. 6.16.  First, Second and Third stories, Gen. 6. So in the soul there be upper and lower rooms, the superior, and inferior faculties, and in all these the Holy Ghost, by a general command and rule, keeps his abode and residence.  
First, it dwells or resides in the understanding, which is the Soul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the upper loft, by clearing the dark and dim eye of it, by begetting in it a saving knowledge, whereby we come to know the things of God, 1 Cor. 2.12. those things which are revealed to us in his Word concerning our future end, which is our soul's salvation, and the means to attain unto it, which, is by faith in Christ's satisfaction, made to his Father's Justice by his obedience to the Law for us, etc.  
Secondly, the Holy Ghost resides in the two other upper rooms, the will and memory; The former of which is inhabited by this Spirit of Grace, when it is so subjected to the Divine Will, so drowned (as I may so say) in that great Ocean, that a man can say with a contented Spirit, as our Saviour did, Non mea voluntas, 
Mat. 26.39. Venit dolor meus, veniet requies me; venit tribulatio mea, veniet purgatio mea. Aug in Ps. 61.  Lord, not my will but thy will be done. Of this temper was he in Vincentius, who used to say that Deus nihil faciebat nisi quod ipse volebat, quia ipse volebat quod Deus faciebat, that God did nothing but what he willed, for he willed nothing but what God did, The will of the Lord be done.  
Thirdly, in the memory, which is sanctified by the Holy Ghost, when it hath an aptness to retain good things, when it is not like to the Saccus faecinaceus, the Drugstars' Bag, which lets out the pure liquor, and keeps in the Drugs, but like the sieve or fan that lets out the chaff, and reserves the Corn, such was the memory of the blessed Virgin, Luke 2.19. where it is said of her that she laid up in her heart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kept close) the things that were related to her from the Angels by the Shepherd's concerning her Son, and our Lord Jesus. Whose memories are sanctified, they will retain more of a Sermon than a Song, more of a Chapter read, than a tale or story heard, etc.  
Fourthly, there be lower rooms in the Soul, they are the Affections and Appetites, The Holy Ghost bears rule in these two, when the Soul is truly sanctified, when we love and desire nothing but God and goodness, when we hate and shun nothing more than sin and ungodliness, and whatsoever is opposite to Grace: when we take delight in the service of God, and company of good men, as David did, and grieve for nothing more than sin, 
Psal. 16.3.  for that thereby God is displeased and dishonoured; when our Hope is set upon God, so that we can say with that holy Prophet, Psal. 39 
Psal 39.8.  Truly my hope is even in thee: when we despair of nothing but our own worth or merit, as availing nought to our salvation: when we fear nothing but God's displeasure, or the loss of his love and favour; when we are as bold as Lions, being engaged in God's Cause, and when we are angry most with ourselves for offending our good God, and with others, because they anger and provoke him, whom they likewise dishonour by sin; when our affections are thus sanctified, thus set upon good objects, thus in tune, thus tempered, thus qualified, they may be said to be the receptacles of Gods holy Spirit. And so may the appetite be, when our desires in meat and drink are so ordered, as holy Austin's were, 
Confess. l. 10. c. 31. Hoc me docuisti, ut quemadmodum medicamenta, sic alimenia sumpturus accedam, &c 3. Part.  who (as he confesses of himself) ever used his meat as Physic: when too the desires of apparel or riches are so tempered and regulated, that these three virtues, Sobriety, Contentation and Chastity, shine in our actions and in the whole course of our lives, we may infer upon these and the former grounds, that we are possessed by the Spirit of Grace, that He dwells in us, which in the Third place denotes Stabilitatem Domini, His continuance or constant abode in us. For the gifts and calling of God are without Repentance, Rom. 11 29. If once truly sanctified thou shalt be surely saved, whom I love, I love unto the end. The Saints are said, 1 Pet. 1.5. 
John 13.1.  To be kept by the Power of God through faith unto salvation. It is the strength and power of grace, fetched from Heaven by Faith in Christ, that keeps a man from falling away, and makes him hold out his race with perseverance; which is not opposed to our falling into sin through weakness and infirmity, but to our lying down, and continuing in sin, as likewise to one's falling away by a total and final Apostasy.  

Defecit Petro confessio in ore sed non fides in cord. Aug. Dan. 4.15.  In all the declinings and failings of the faithful there is still left in their Souls a root of Grace; Although the Devil cut off the boughs, and lop off the branches by some strong temptation, yet so long as the root (like the stump in Nebuchadnezars, Vision) is fast bound with Iron, i. e. preserved by God's Power, it will bud and sprout out again, when, after the Winter of temptation, the Soul is refreshed with the Spring of Consolation. It is a good rule of the Schools, Fides quoad actum secundum amittatur, nunquam' tamen amittitur quoad habitum & actum primum, quo apprehendit Christum. And this rule puts me in mind of my promise in my premised method, which was, after the general explanation of the terms or phrase in my Text, to prescribe unto you some special rules, whereby you may collect or conclude that you are inhabited by the Spirit.  

1 Cor. 3, 16.  1 Cor. 3. Know ye not that ye are the Temples of God, and that the Spirit of God dwelleth in you? It is a thing then that may be known, and I shall rest for this discovery in the judgement of St. Augustine, If any one (says he) desires to be assured that his soul is the habitation of the Holy Spirit; Let him seriously consider, 
Aug. de Tempore.  Quâ humilitate repugnat superbiae. First, whether humility (which is a vile or mean esteem of ones self) has driven all kind of pride (which is an inordinate desire of excellency) out of his heart. Secondly, let him examine and make a special inquiry into himself, whether benevolence or a well-wishing affection has suppressed in his breast all envy and malice: Quâ benevolentiâ obluctetur Invidiae. Thirdly, let him consider and inquire, quam non capiatur adulantium linguis, quamque bonis delectetur alienis linguis, An pro malo non cupiat malum reddere, malitque multas oblivisci injurias, quàm imaginem & similitudinem Conditoris sui amittere, qui pluit super justos & injustos, etc. i. e. whether he be not delighted and taken with the airy and empty sounds of flattering tongues. Fourthly, whether he delights in the welfare of his brethren, so that another's prosperity is a feast to his thoughts. Fifthly, whether he hath not a revengeful spirit, and had rather forget many injuries, than by revenging himself on his enemies lose the Image of (or make himself unlike to) his Heavenly Father, 
Mat. 5.44, 45.  who sendeth Rain upon the just and unjust, who hath likewise said in his word, Vengeance is mine, etc. Sixthly, Ipsam demum Charitatem omnium virtutum matrem inquirat; Let him by a strict scrutiny, and narrow search, inquire into his breast, and see whether that be the seat of Charity, the mother of all Virtues, and if he finds there the love of God and his Neighbour, so rooted and settled, that he could be willing to die, and is ready to do any thing for God, and stands in this frame and posture of mind toward man, that he doth to others what he would have done to himself, being of a merciful disposition, and bountiful Spirit, Quisquis est hujusmodi, Deum & Rectorem & Habitatorem esse non dubitet, whosoever he be that is of this heavenly temper, he may assure his Soul that it is the mansion, or habitacle of God his Maker. 
Orat. 44.  I might add to these three other marks out of Nazianzen, in one of his orations, where he ascribes three special operations to the spirit of grace, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A purifying, An enflaming, An elevating work or operation.  
They whose souls are purified from fleshly lusts and worldly desires; They who are zealous in God's cause, 
1 Pet. 1.22. 1 John 3.3. Tit. 2.4.  and zealous of good works; They whose souls are not only like unto fire, but heat of zeal which inflames them, and love to God, but like fire too in that they are ever soaring and mounting upwards upon the wings of Prayer and Meditation, upon the wing of contempt of things here below, The Spirit of God, 
Psal. 143.5, 6. Psal. 119.48. Col. 3 2.  that descended upon the Apostles in the likeness of fire, dwells in such Souls, and at the great day, the great God that raised up Jesus from the dead, will raise up their bodies by virtue of that powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Holy Spirit of grace.  
This is the position, a comfortable Thesis, the second general part of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall quicken, etc. i. e. Resuscitabit ad vitam immortalem & beatam exemplo Christi capitis & primogeniti mortuorum. Estius. 
ad. General part.  He shall raise them to life and glory, that with Christ their head and Saviour in Heaven they may be for ever happy. This is the fructus inhabitantis Spiritus, the blessed fruit or effect of the spirits dwelling in us, which is the first particular of the last general part of my Text, which is also seconded with another, and that is, per quem accrescit nobis fructus, by whom this happiness of being raised to life eternal is derived unto us: This is effected by the H. Spirit, by the spirit immediately, whose instrumental action is used by the Father and Son, who likewise cooperate and concur, though mediatè in this great and glorious work of the Resurrection, as is evident by the Text, 
John 5.28.  and the 5. of St. john, where our Saviour speaking of himself, says, The hour is coming in the which all that are in the Graves shall hear his voice, etc.  
To wave all other doubts and doctrines concerning the Resurrection, wherein I might enlarge my meditations, I shall close all with some few short Uses by way of Application.  
Use. 1 First, this Text, methinks, speaks to every man as Dalilah did once to Samson, jud. 16.9. Up, for the Philistines are upon thee, etc. Thou hast a mortal body, death is at the door; O therefore thou mudwall of frailty be not proud whilst the Sunshine of prosperity reflects upon thee; one blast of death by a sickness, his harbinger, may blow thee into thy first dust, and tumble thee with thy unrepented sins into hell: one glimpse whereof (in the judgement of Bellarmine) were enough to make a man from a dissolute one turn Monk, or (which, I say, is better) a strict Christian. Think of your houses of clay, your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your mortal bodies, and you cannot, you will not be proud or covetous.  
Use. 2 
Luke 2, 10.  Again, methinks this Text sounds in my delighted ear that joyful message of the Angel to the Shepherds, Fear not death, O mortals, for I bring you good tidings of great joy, although your bodies be crumbled into dust, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that raised up Christ from the dead shall quicken, and restore them unto life. Therefore grieve not much for a friend deceased that lived in the fear of God, and died in the arms of his mercy, as Moses, and this our deceased friend, a second Moses, did. Grieve not for him who is passed from a Sea of troubles to an Haven of everlasting rest; 
1, Cor. 6 17.  But rejoice in this that God is your Father and Christ your Saviour, that you are made one with Him by his Spirit; and that by means of this happy union, you have a communion in his merit, in all the benefits of his Death and Passion, whereby you are made partakers of Grace here, and shall be of Glory hereafter.  
Use. 3 Again, when we read mortal, this should mind us of our frail condition, that we carry corruption in our bosoms, and death in our bodies, as well as in our names. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methim, in the jews language, signifies men both living & dead. O therefore seeing death watches for us, let us watch and wait for death, as holy Job did. All the days of my appointed time will I wait, 
Job 14.14.  till my change come.  
Wait 

Jugiter orando.  
Poenitendo.  
Benefaciendo.    
By being frequent in prayer. Pray continually. 
1 Thess. 5 17.  By repenting daily of your sins; it is Repentance that turns death into life, and drives out his venom, which is sin, makes it a drone, that it cannot hurt. Thirdly, wait for it by being much in duty, and in the works of Charity; Then mayst thou say with greater security than that heathen Philosopher did, 
Epictetus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let death surprise me so speaking and so doing, etc.  
Fourthly, if mortal then so because of sin which stings our bodies Use. 4 unto death: O then expel and hate this bosom enemy; let our hatred be implacable without reconciliation, constant without intermission, and general without permission of ourselves to live in any the least unrepented sin. 
† Non nisi corpus condignum habero potest caput Christum, Aug. Mat. 9.11.  How can a dead body accord with a living head? Thou deceivest thyself, O man; who being a rotten nominal Christian, yet pretendest to be in Christ, who is a sound Physician, who came to heal sin, not to harbour sinners. We read that he went in to sinners, conversed with Publicans, but sinners shall not go in to Him, never be admitted into his glorious Presence, I mean such sinners that delight in uncleanness, and are unwashed from their habitual & actual pollutions. Oh therefore wash ye, make you clean. Is. 1.16. for why will ye die, & venture upon damnation?  
The Motto which was in Julian's crest may well be fitted and applied to every sinful man. It was an Eagle, shot through with a dart, feathered with a quill taken out of his own wing. Thus an impenitent sinner suffers that to nest in his bosom, which is his deadliest enemy, will prove his murderer, and bring him to eternal perdition, etc.  
Fifthly, when we consider our body's mortality; This should Use. 5 teach us patience, because death's cup is inevitable, and by God appointed for all men to taste of. Heb. 9 statutum est, etc. 
Heb. 9.27.  It is a statute Law that is unalterable, and cannot be repealed. Let us then do that willingly, which must once be done by us of necessity. Death is but the pulling down of a ruinous rotten Cottage, and erecting instead of it a glorious Palace. Who will repine at this change, but he that loves his fetters? which speaks him guilty of folly and madness. O then fear not Death in yourselves, nor lament this happy change in others.  
They betray their faith & forfeit their Christianity, who for their friends departed grieve immoderately. 1 Thess. 4.13. Sorrow not as those do that have no hope, etc. It is observed that the Egyptians mourned for Jacob threescore and ten days, 
Gen. 50.3.10.  joseph but seven, Gen. 50. Thus where, and in whom; there is more of faith in the promises, there is less of grief for the loss of our dearest and nearest alliances.  
Use. 6 Lastly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall quicken, etc. in my Text, puts us in mind of a substantial main duty, which will quite abolish and take away the fear of death from us; It is that which is one of the ends of our redemption, 
Luke 1.71.  it is to live holily; holiness in this life takes hold on happiness. This is holiness with its consummatum est; Holiness completed, as holiness is happiness in the bud, or initiated. Without holiness no man shall see the Lord. It is a piece or part of the new man, Eph. 4.24. Holiness to the Lord was the superscription of the high Priests Mitre. 
Exod. 39.30.  It implies a freedom from carnality, and all earthly mindedness, together with a giving up ourselves wholly to God's service. It is that which S. Paul earnestly prays to God to infuse into the Thessalonians, 1 Thess. 3.13. It is the beginning and pledge of eternal life. 
1 Pet. 1.15, 16.  Be ye therefore holy as the Lord of life our God is holy. To conclude, he that lives well will not be unwilling or afraid to die. 
Aug.  Nihil est in morte quod metuamus, si nihil timendum in vitâ committimus. Aristippus told the sailors, who wondered why he was not, as well as they, afraid in a storm; That the odds was much between him and them, You (said he) fear the torments of a wicked life after your dissolution, but I expect the rewards of a good one. The virtues of a well-lead life do much facilitate and sweeten death, 
Eph. 1.13. 4.30.  having the Seal of the Spirit (which I pray God to bestow where it is wanting, and increase where it is) having this Seal of Grace in us, we may be sure of our everlasting inheritance in the Heavens. 
Aug. Selil. c. 35  Vbi erit quicquid voles, & non erit quicquid noles: Vbi erit vita vitalis dulcis & amabilis: ubi non erit hostis impugnans, nec ulla illecebra, sed summa & secura tranquilitas, & tranquilla jucunditas: Jucunda faelicitas & faelix aeternitas: aeterna beatitudo, & beata Trinitas & Trinitatis unitas, & unitatis Deitas, & Deitatis beata visio, quae est gaudium Domini.  
Into which joy of our Lord may we all enter through the Merits of our Saviour and Lord Christ jesus. To whom with the Father and the Holy Ghost be ascribed all Adoration, Honour, Power and Praise, etc.  
Amen.