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Abners Funerall, OR, A SERMON Preached at the Funerall Of that Learned and Noble Knight, SIR THOMAS LVCIE.

By ROBERT HARRIS, B. D. and Paſtor of the Church at HANWELL, OXON.

Graves are for me. JOB 17 1.
Qui pro nobis mortem ſemel vicit, ſemper vincit in nobis. Cyprian, Epiſt, Secundum Pamelium. 9.

LONDON, Printed for Iohn Bartlet, and are to be ſould at the ſigne of the Gilt Cup by Saint Auſtins Gate, 1641.



STrange not my ſlowneſſe. I never penn'd and printed more unchearefully, more ſadly. Sorrow moves ſlowly. And what is this your Ladiſhip hath now woone from me! alas! I cannot print your Lord alive againe: nor did I intend any pourtraiture of him. What I ſpake was meant to the Living. The Dead needed not my attestation. Indeed I loved Him more (as another once ſaid) than to ſay much of Him. All that I can wiſh, is, that all, who pretend to Him, and his Religion, would expreſſe him in theſe particulars.

1 That they would See with their Owne Eyes, and ſatisfie themſelves in their Owne Grounds.

2 That they would be True to their Owne Principles; that ſo a man might know where to have them, and ſee, that they did Believe themſelves.

3 That they would Say leſse and Doe more,Cic. de ſinibus tib. 2. Epkurei mihi videniur meli­us faccre, quam dicere. and ſo difference themſelves from other men, as once ſome Philoſo­phers did.

4 That they would give leave to Diſsent, where Aſſent cannot be with­out Diſſembling.

It is confeſſed, Madam, That Sir Thomas and I were not alwaies of one minde. Diſſent we did, in ſome things: But this I ſhall ever honour in Him, That He was Himſelfe, and his Friends too. Neither proſtitu­ting his owne, nor raviſhing another mans judgement; Herein we concur'd, and for this I honoured him, and he was pleaſed to owne me.

The world conceives my loſſe to be exceeding great. He was as A­ristotle ſaies of the magnani­mous〈…〉〈 in non-Latin alphabet 〉And it is a truth. For I have loſt the Freeſt Repro­ver that ever I met withall. But why ſhould we reckon our friends Gaines to our Loſſes! I have done, Madam, with him.

And now let us (I beſeech you) get off from our ſelves. At leaſt, Let's im­prove our ſorrows to ſpirituall purpoſes. Mourne for this Kil-friend, Sin. Mourne for the loſſe of our time, and our not inhanſing opportunities and ſocieties. And henceforward ſet our faces Homeward, Heaven-ward. Study Heaven; Secure Heaven; Trade and dwell in Heaven. There looke our ſelves; thence expect our Sa­viour.

Meane while conſider, Noble Lady, your great truſt. A Great E­ſtate, A great Family. You have ma­ny Servants to order; Children to edu­cate; Neighbours to relieve. Here ſeale up your Thankfulneſſe to God; your Faithfulneſſe to your Deareſt Husband. And the God of Heaven help you. Thus at last I returne you your own. What to call theſe Funerall Diſpatches, I wot not. Yours (ſuch as it is) it is, you will owne it with­all its imperfections, and ſtand betwixt blame and me.

I could not come home to your De­ſires fully. Some things I forgat in the Delivery; and ſome I then abridged for haſte, and now make ſhort breathd enough. But I am come as neare to my meaning, and my own Copie, as I can. The Lord go with it, and ever be with you, and all yours. So will Pray

Your Ladiſhips conſtant ſervant in the Faith, ROBERT HARRIS.

Abners Funerall, OR, A SERMON Preached at the Funerall of that Learned and Noble Knight, Sir THOMAS LUCY.

2 SAM. 3.38, 39.

38. And the King ſaid unto his ſervants, know you not, that there is a Prince, and a great man fallen this day in Iſrael?

39. And I am this day weake, though annointed King, and theſe men the ſons of Zerviah be too hard for me: the LORD ſhall reward the doer of evill according to his wickedneſſe.

TIs an hard thing to Funerall it well. Mo­ſes pray'd GODS helpe in the caſe,Pſal. 90.12. and GOD (in part) helps us here by David. He had the art of mourning. His heart was exerciſed, his hand in. Earſt he mourned for King Saul, Prince Ionathan,2 Sam. 1.17.2 and other his Allies: Now for Generall Abner.

This Abner fell very unſeaſonably, for Himſelf, for David, for all Iſrael. The King is ſenſible of it, ſolemnizes his Funerall, becomes the chiefe Mourner, and makes his Panegyricke. And, ha­ving paſſed through his other parts, is now upon his Peroration, where his Maſter-peece is, To waſh his hands of Abner's blood; and his plea (ſtript out of its Rhetoricke) is this.

He that is truly ſorry for the dead, and would (if he could) revenge his death, cannot reaſona­bly be charged with the murder.

But this (ſaith David) is my caſe. I am ſorry for Abners death; I am ſorry for my ſelf, that I can­not revenge his death.

And therefore no way chargeable with it.

The Concluſion is open; The firſt Propoſition evident; The Aſſumption is made good by his practice.

1 He did not only mourne, but juſtifie it from reaſon. A man, A great man, A leading man was Slaine, Slaine in Iſrael. This was knowne, (if men would own their owne knowledge) and therefore they could not ſtrange at his practice, in Forbear­ing Meat,Verſ. 35. in Feeding upon Teares.

2 And for the Second; Whereas it might be ſaid,Object. Many like the Treaſon, though they cry out of the Traitor; and contrive the ſlaughter, though they weepe over the ſlaine: If Davids heart went not with the murder, why is not his hand upon the Murderer?

Davids Anſwer is,Sol. He was willing (but not a­ble)3 to doe Abner right, his eſtate being yet unſet­led, and the concurrents (The ſons of Zerviah) po­tent in Court, and Camp: and therefore execution is perforce ſecured.

So then, David here reconciles things (ſeem­ingly) incompatible, and gives an accompt of himſelfe.

  • I. Why he did mourne.
  • II. Why he did no more.

Mourne he could, More he could not: and that's the very Truth.

Let us now ſurvey Davids practice, and trace his ſteps.

Firſt, you ſee him refuſing comfort, and inviting ſorrow. Next you finde him ſo imbroild, that he knowes not well which way to turne him.

  • 1 In the firſt we will take notice of his grief, and
  • 2 Of his ground; whence he infers it.

A man (ſaith he) is ſlaine: A Conſider able man of place and worth is ſlaine, and that in Iſrael. This is the ground of his ſorrow; and theſe his terms and expreſſions are no way inconſiſtent.

The man may be great, a Great Prince, of great authoritie, and yet Die: For, Greatneſſe will not keepe from Death: Nay let's give this Propoſiti­on its full extent.

Doct. 1No Greatneſſe will keepe from any Death. No Greatneſſe, none.

  • 1 Not of Strength. There be that Die (ſaith Iob Chap. 21.23, 24.) in the ſtrength of their perfection, or in their moſt perfect ſtrength, when there is not the leaſt decay in Nature.
  • 4
  • 2 Not of Birth. The high (ſaith Iob, nay the Princes, Iob 34 19.) fall, and that like others, Pſal. 82.7. 〈…〉〈 in non-Latin alphabet 〉as well as〈…〉〈 in non-Latin alphabet 〉Pſal. 49.
  • 3 Not of Parts, Ver. 10. As dies the foole ſo the wiſe.
  • 4 Not of Place, Ver. 12.
  • 5 Not of Meanes and Friends, Ver 7.
  • 6 In One,
    Pſal, 89.48.
    No Earthly Greatneſſe will deliver. No〈…〉〈 in non-Latin alphabet 〉(let his Strength lye where it will the word is large) ſhall deliver himſelfe from the Grave, Death he muſt See, that is, Feele, as all ſenſes be a kinde of Feeling.

2 No Greatneſſe will free from any Death. No not from any.

  • 1 Not from a Bloody Death. Witneſſe great Sa­neherib. 2 King. 19. ult.
  • 2 Not from a Baſe Death. Witneſſe Queen Ie­zabel. 2 Kings 9. ult.
  • 3 Not from an Vnnaturall Death. Witneſſe that great Statiſt, and Preſident of Counſellors, Achite­phel, 2 Sam. 17 23.
  • 4 Not from the moſt Contemptible Death. Wit­neſſe King Herod, at his higheſt. Act. 12.23.

But why doe I inſiſt, where every Schoole-boy can inlarge upon the ſame Theame? One Abner is an inſtance of all, being every way great; Great in Strength, able to lead the braveſt Armie then in being: Great in Spirit, who would not give his Head for waſhing, nor take his advantage of Aſahel the Aſſailant: Great in Place, Captaine of the Guard, and that to Three Princes in ſucceſſion: To warlike Saul: To Prince Isboſheth: and now5 conſigned by valiant David: Great in Power and Authority, able to conteſt with his Maſter, and able to ſway all Iſrael at his pleaſure. This mighty Ab­ner lyes Dead before you, and fals from Greatest Greatneſſe, into the Lowest Pit ſuddenly.

Shall I give you one Reaſon for all?

Reaſ. Greatneſſe will not keepe from any one Cauſe: therefore not from any one Kinde of Death.

1 The Cauſes of Death, (if we ſpeake of Death at large) are,

  • Morall, or Legall. Sin and Guilt.
  • Naturall, or Phyſicall. Dyſcraſy, Diſproporti­on, &c.

Earthly Greatneſſe can free from none of theſe, (as experience hath taught us.) Indeed if this Greatneſſe could take off Adams Guilt, free from all Sinne, deliver from all Diſtemper, Morall or Natu­rall: Then might it give a Superſedeas from Death. But the firſt is not poſſible: Therefore the ſecond is no way feaſable.

2 If wee ſpeake of this Death, Violent Death; (ſo to call it) this, you know, growes from Innate Impotency, and Deficiency, and Forraine, either Suſ­penſion of Influence, Ayds and Supplies:〈◊〉Ʋide de Anima. cop 52.53. &c. or forcible Impreſsions, and Incurſions made beyond all power of Reſistance: Now here Greatneſſe is alſo at a ſtand: Great men be as tender, as paſsive as others; Depend as much as others, and Stand by a Manutention; Lye as open, as others, to Invaſions and Aſſaults. Nay Greatneſſe is ſometimes Vnweldy of it ſelfe, Et mole ſuâ ruit: Sometimes it ſets a man more in the Eye of Envie, and face of Danger; and in6 ſtead of ſheltring him, makes him a fairer marke. At all times 'tis Finite, and may be matcht. There is an Higher than the Higheſt, that will make but Morter of thoſe under foot, as 'tis, Eſay 41.25. At leaſt,Eſay 41.2. what's wanting in Power, may be made up in Number, which is all one. Many Shoales of ſmall Fiſh may encounter the greateſt Whale. Many Swarmes of Flies and Frogs may invade King Pha­raoh, and his Kingdome. Cave multos, ſi ſingulos non times:Maximmus. ſaid one to that great Tyrant. Leo fortis eſt & occiditur. Elephas grandis eſt, & occiditur, &c. The ſtouteſt Lion, the greateſt Elephant, the fierceſt Tygre may be violently ſlain: a Sword will pierce, a Gun will ſhoot, Fire will burne, Water will drowne, nay a Raiſin-ſtone, a Fly, an haire will choak the greateſt Monarch living. We have ſaid enough to ſo ordinarie a point. Vide inſtances in ſome Popes and Princes.Only we are to make our uſe of it, before I diſmiſſe it; and that I ſhall (inſtantly) doe, if firſt I ſhall be bold to tell you what you are to truſt to. You ſee how it fares with Funerall Sermons. They are (moſtly) made but matters of forme, and men come to them as to great Feaſts. The firſt Courſe, wherein GOD is moſt concern'd, is lightly paſſed over: The ſe­cond, wherein Man is repreſented, is moſt expe­cted, and ſtood upon. For the preventing of this, I pray you underſtand, That you are not to expect any Second courſe at all: But ſuch proviſion as I could make, in this my indiſpoſedneſſe, you ſhall have ſerved in altogether. This ſaid, I have now a double addreſſe. Ʋſes.

  • 1 The firſt to, us little ones.
  • 7
  • 2 The other, to you of greater marke and place.

Ʋſe 1Firſt, we of lower ranck muſt learne to reine in our ſtrong affections to an earthly greatneſſe: For why ſhould we be ſo licoriſh after that, which is of ſo little availe? Moderate therefore (as all, ſo chiefly) theſe affections.

  • 1 Great Feares.
  • 2 Great Hopes.
  • 3 Great Deſires after great things here.

For Feares, It is the Prophets Inference, Pſal. 48.5. Why ſhould I feare, when I am threatned, and another inriched? Nay, 'tis GODS owne uſe. Eſay 51.12, and 7, 8. verſes. Who art thou that fearest a dying man, fading graſle, a little Wormes-meate, Mothes-meat?

Object. O, but, he is a great man, and may doe me a ſhrewd turne.

Anſw. Feare him, as Great, with a Feare of Reverence, as a larger Picture of Almighty GOD, whoſe is Greatneſſe, and all great things. As great Ce­dars are Ce­dars of God, &c, great Ci­ties, Moun­taines, &c, are Gods.

But feare him not with a Feare of Baſeneſſe (feare him not ſo, as out of Cowardiſe to decline ſtation, balk duty, ſwallow ſin, diſſemble truth) Why? He is a dying man, ſaith GOD, and his greatneſſe will be devoured of Mothes. So baſely to feare a dying man begins in weakneſſe, and ends in a ſnare, Prov. 29.25. Therefore qualifie thoſe Peares.

For Hopes, Heare Eſay, Chap. 2. laſt. Ceaſe from Man, whoſe breath is in his nostrils:Eſay 2. ult. wherein is he to be valued? O! he is a Great, a promiſing man: Yea, But is not his breath in his noſtrils, rea­dy to be let out? If ſo, Ceaſe from hoping in, or8 truſting on him. Pſal. 146Heare David, Truſt not in the Son of man. What if he bea Prince? Trust not in Prin­ces. Pſal. 146.3. Oh, but they have noble thoughts. Ver. 4.Yea, but thoſe dye with, or before them. Why ſhould I be infinite? Is he a Man, Man at his best, Every man (every whit of him) is not only vaine,Pſal. 36.5. & 62.9. but vanitie. Nor ſo only, He is upon the Ba­lance and Triall, lighter than vanitie it ſelfe. There­fore caſt not thy Anchor of Hope there. Hope (if thou ſee cauſe) with an Humane Hope of Charitie and poſſibilitie: Beware of any higher Hope of Cer­tainty, of Infallibilitie. No doubt but many Ca­ptaines, their Hopes roſe and fell with riſing and fal­ling Abner.

3 But the third Affection, Deſire, is that I moſt inſiſt upon. Great Deſires to earthly things, diſco­ver little Judgement. Theſe are,

  • 1 Founded in Weakneſſe.
  • 2 Fed with Wind.
  • 3 End in Smoke.

For the firſt. Their Riſe is weakneſſe, as experi­ence (after Reaſon) ſhewes. Foundation.Who ſo longing as the languiſhing perſon? Who ſo climbing as the verieſt childe? So ambitious as the baſeſt Bram­ble? What ſo aſpiring as Winde and emptineſſe? So ravening as the emptieſt ſtomack? A maſſy man, of true worth indeed, brings worth to things, borrows none from them.

For the Second. What is the food and fuell of theſe deſires? Food.Truly Wind. We may ſay of all theſe Sublunaries, what Salomon ſaith of one particular; They are not. Prov. 23.5.And ſhall our deſires and eyes fly up­on9 Nothing. They are Nothing in realitie, and ver­tue. What they be, they be (as Tertullian ſome­where) in Phantaſie. Abſolute greatneſſe (out of GOD) is not. There's no ſuch thing among Crea­tures. The moſt is,Ariſt. (as the Philoſopher notes) but a Comparative Greatneſſe.

Thus we call ſomethings great, compared to

1. Little things: As Ten ſhillings is a great deale of monie to a Farthing token, and yet what's ten ſhillings?

2. To little perſons and Capacities. So to a low apprehenſion a little thing is great. Thus to a Child, every Puddle is a Poole; every Poole a Sea: every Reed a Speare; every Hollow Stick a Gun: Not becauſe theſe are great, but becauſe he is little; as Rome was once formidable, becauſe the neighbours were contemptible. But lay the compa­riſon right,Floyus. and bring theſe poore things to the Standard, and what are they? Alas! compared to the Great GOD they are leſſe than Littleneſſe. Iſa. 40.15, 17.All perſons and things caſt in the Balance beare not proportion with one drop of the Bucket, beare not the weight of one duſt in the Balance. What's one duſt to the whole Balance? What's that to the Earth? What's one drop to the full Bucket? And what's the Bucket to the Well? The Well to the Sea? And what are all theſe laid in one to the Mighty GOD? Nothing, and leſſe than nothing, ſaith that high Prophet. Nay what is all here be­low to thoſe vaſt bodies above? Ver. 17.And then what is ſuch an Iland as this compared to ſome other Kingdomes and Continents? What? But a lit­tle10 Moat, and Swans-neſt? So true is that, which out Maſters have taught us of old: Nothing is ſim­ply great, but in reference to what is leſſe.

3 But let them be as big as phantaſie can make them:End. Prov. 23.5. they have (as Salomon adds) Wings, but no hands under thoſe wings. Wings to fly from us: no Hands to doe ought for us. Load us they can with great feares, cares, envies, jealouſies, diſtractions: but helpe us they cannot in the day of ſickneſſe; much leſſe in the houre of death. Ask the grea­teſt, what Death, what Hell, ſhall I ſay? Nay, what ſorrow, what ſickneſſe, what ach, what pain, can theſe, All theſe great nothings either prevent, or remove, or aſſwage? Ah Smoke! meer Smoke! which carry with them ſome trouble, but little or no warmth or comfort.

All which being (confeſſedly) ſo, let me ſay to you what our LORD ſaid to his Diſciples:Mat. 24.2. Are theſe the things you looke upon? And what GOD ſaid to Baruch,Ier. 45. ult. Seekeſt thou great things for thy ſelfe? ſeeke them not. Enjoy them you may, if caſt upon you: But earneſtly ſeeke them not: Leave theſe to that poore fellow in Seneca, who was all for this Poore Greatneſſé,Sen. in. Suaſoria. 2. Senecio. who in all haſte muſt be a Grandee, and thereupon lookt big, ſpake big, and bomba­ſted himſelfe out with big cloathes, and ſo became a great Foole. Leave theſe to thoſe dark men, who never came where greatneſſe grew, whoſe higheſt ambition was to heare (Great) Alexander the great; Mahomet the great; Pompey the Great; the great Cham; the Grand; Signior; the great Mogor; the King of Kings; the Coeli Filius; the Mundi-Dominus;11 &c. Let us, who have as many Eyes as the Chinois boaſt of, learne of Chriſtian men,Vid. Bot. re­lati. l. 5. of the Chinois. Salvia. de pro­vid. l. 5. ad cal­cem. what greatneſſe is. If thou wilt be Great, ſaith Salvian, be great in vertue, outſtrip men that way. If thou wilt out-ſhine others, get goodneſse, get Wiſedome, ſaith Salomon. If thou wilt get above all, be moſt uſefull and ſervicable, ſaith our Saviour. This the way. The greateſt greatneſſe, is goodneſse: for that ſets us neareſt to the greateſt GOD,Eccl, 8.1. Zep. 2.3. and good. Therefore let goe thoſe things which will never ſatisfie, never ſet us above a Pagan: and ſeek high, great things indeed. Seeke righteouſneſſe, ſeek meek­neſſe, ſeeke faith; nay, greaten theſe, abound in theſe, and other graces Pſal. 46.15. then ſhall ye be Princes in all the Earth: you ſhall raigne with GOD, and, Iacob-like, Prince-it with him. This greatneſſe Spirituall is feiſable:Hoſ. 11.12. & 12.3. this will ſet you above all theſe Mole­hils below, and will at laſt free you (though not from the ſtroke and ſenſe of ſickneſſe and death: yet) from the ſting, venome, curſe, bondage, and hurt of all. Here ſtop: here ſit we downe.

Ʋſe 2My ſecond addreſſe is to you great Ones. My humble ſuite to you is this, That you will bee true to your ſelves; and know, that in deſpite of all greatneſſe,Reade Ezekiel 32. where 5. or 6. inſtances are given. ver. 17.18. ad finem uſque. you muſt die. The truth is, greatneſſe flatters men, and men flatter it. If great Ones will not deale tru­ly with themſelves, they muſt not expect it from others. Herein Povertie hath an advantage above Greatneſſe, that it meetes with plaine dealing; ſo doth not this. We dare tell a poore man, that he is not like to laſt, and bid him Set his houſe in or­der: But what ſervant, what friend, (nay al­moſt12 I had ſaid) what Phyſitian, what Eſaiah will ſay ſo to an Hezekiah? We dare call a poore mans ſin, Sin, and tell him, that his ignorance is dange­rous, his pride damnable, his formalities foppe­ries; and bid him ſit ſure. But for the rich and mighty,Cajetan. we ſay in the words of the Cardinall in an­other caſe Si vult decipi, Decipiatur. If a poore Curre runne away with ſtolne goods, wee purſue him, and rate him, till he reſigne: but who dares take the Beare by the tooth? the Lion by the Beard, and ſay Reſtore? Sith then few, or none will bee faithfull to you, be ye good to your ſelves: And, if you will hold a diſtance from your teachers, and not (with ſome great ones) admit of other Mo­nitors,Memento Mori, Philip. &c. be your owne, and tell your ſelves, that you alſo are Mortall: els wee ſhall Immortalize you, as ſome would Alexander. Call your ſelves Sinners;Ʋid. Hiſt of Lewes the 11. els we, (with that Chartrous Monk in ſtory) Saint all who will fee and ſupple us. Con­ſult your owne bodies, and ſenſes, and ſee a decay there. Or, if you will abroad, improve this dou­ble inſtance. See here a Noble Paire, and eſtabliſh your ſelves in this truth, by the teſtimonie of two mouths, two bodies; both not long before their ends valiant, both vigorous, both preſenting as well, and promiſing as much as we can, and now both lie Dead before you. Nay, ſeeing Examples knowne and at hand worke beſt, and the Eye (of ſenſes) moſt affects the heart; See here under view a Man accompliſhed, and made up of all the Contributions of Art and Nature; a Man, in whom concurred all thoſe things,Pythagoras. which the Philoſopher13 could thinke to beg of his God: to wit, Beautie, Riches, firme Conſtitution of body and mind:D. Baz••. Such a Braine, ſuch an Heart, as the moſt learned Phy­ſitian never ſaw. And thence inferre: that, There is no Redemption from the Grave. For certainely, if greatneſſe of wit, of learning, of ſpirit, of riches, of friends, of allies: if greatneſſe of care in ſervants, of atendance in Yokefellow, of skill in Phyſitians, of affection in all, could have kept off Death; wee had not been thus overcaſt, and clouded this day. But no outward greatneſſe will doe it;Mors ſceptra li­gaibus aequat. aequo pede pul­ſat. &c. & quae ſequen­tur paſsim. Death knowes no meaſures, no diſtances, no degrees, no differences, but ſweepes away all, and either finds, or makes them Matches.

To you then; O yee ſons of the mighty, is my meſ­ſage. Set your houſes in order: for you muſt dye. You are left behinde to make ready: Oh prepare for death, for any death, nay for ſudden death: for why may not you fall in your ſtrength, in your Journie, aſwell as Abner? Say then, Are ye ready, now ready? is your Will made? your Pardon ſealed? could you dye this houre? in this place? If ſo, happy yee, in caſe you Stay for death, not death for you. But if as yet you bee not Shot-free, and Death-proofe, what doe yee meane? why doe ye defer? What? Doe yee thinke that death feares greatneſſe? or will bee anſwered with Complements? Or doe yee thinke that greatneſſe of ſpirit, of meanes, of chearfullneſſe, of Titles can beare you out? Or that it is all one to die in a Bra­vado, and in cold blood? Or that death is the ſame in the hand of a man, and of GOD? Or that a14 Lord have mercy, or two, an houre or two before you are all dead, will ſerve the turne? No, no, it's a worke of works to Die: that is, Actively and Cheerfully to reſigne life. The beſt, who have been about it, all their life, finde all proviſions little e­nough. And therefore doe not thinke to ſlight and to outlooke that King of Feares, that top-gal­lant: but feare before hand, that you neede not feare at any hand.

And yet let me advertiſe you of another extre­mity, and that is baſe-feare: for that will barre up the doores againſt all thought of death,Vitellius trepi­dus, dein'temu­lentus. Tac. and ſet you, either on Drinking with him in the ſtorie; or on ſome other Diverſion, therby to drowne, or to forget your feares.

There is (as elſewhere I have diſcourſed)

  • 1 A Spirituall Feare of death. There is,
  • 2 A naturall. Neither of which may bee diſſwaded.

The Feare, I give warning of, is,

3 A Baſe, Cold, Carnall Feare, which will make a man creepe into an Augre-hole, ſwallow any ſin, admit of any ſlaverie; which will kill one dai­ly, becauſe he muſt once die, and keepe him a per­petuall ſlave,Heb. 2. and priſoner. This the feare I would not have you Cowed by: and this feare you may competently overcome, if you will ſet right the

  • 1 Judgement.
  • 2 Conſcience.
  • 3 Heart; The Inward man: Things, (upon another occaſion) lately ſpoken to, not here to be rehearſed.

At preſent, this is all. Miſtake not Death,

1 It is not, in it ſelfe, the greateſt of evils. As there be better things than this poore life; GODS favour, GODS image, the Life of CHRIST, Eternitie, &c. Vid. Animad­verſions of Biſh. of Sa­rum on Gods Love to Man­kind.So are there worſe things than this death; Hell is worſe; Sin is worſe, GODS Curſe is worſe, Corruption worſe; Morall, Sinfull Evils worſe than this, which is painefull, and evill only to Nature. And reaſon we have to grieve more for being in a poſsibilitie, and proximitie of ſinning, than of dying.

2 This Death is not ſo ſimply, and intrinſecally evill, as that no good can be made of it. Nay, this may be improved, and death may bee the death of all our deaths; of deadly diſeaſes, corruptions, temptations, of all. Thus ſimply conſidered it is not ſo formidable, as that we muſt fling away our weapons, deſert our ſtation, and fly,Exceſſum dix. Tert. contra Ʋa­lent. & Cypria. Ep. 3. (as once Iſrael) at the voice of this Goliah.

But now Death to a Chriſtian becomes ano­ther thing. It hath loſt its name:Luk. 2.29. and hears a De­parture,Phil. 1 23. a Diſſolution, a Change, a Sleepe,Iob 14.14. &c. and we ſhould take up GODS language. Ioh. 11.11. & Paſsim.

Aliud demuta­tio, aliud perdi­tio. Tert. de re­ſur. c. 55.It hath loſt its Nature and Relation: tis not to ſuch an one Penall, but Medicinall: deſtructive, but (fetching its denomination from its terme) per­fective. Looke upon it under a new Notion;Plin. Nat. hiſt. lib. 7 & 55. and then you will not be of poore Plinies minde,Hic rogo: nonuror est ne mo­riare mori. Mart. lib. 2. E­pigram. That It doubles ones paine, and death, to Forethinke the iſſues of it. No, it doubles your ſtrength, and makes your courage redoubted: therefore view it, and ſpare not: but view it thus.

161 Look upon it, not as deſtructive, tending to ru­ine: but as a meane and way to life. Looke be­yond it; See what ſtands behinde it; A Crowne of Glory, of Life, of Bliſſe. And this end will ſweeten and ſmooth the way: it will dare amica­ilitatem mediis.

2 Looke upon it, as a Rod in GODS hand. This (as other ſtrokes) is moderated by him, and hee can make a Rod a Staffe, Pſal. 23. yea turne Mo­ſes ſerpent into a Rod, and worke with that Rod Won­ders. Death is a cup in our Fathers hand, as well as ſickneſſe, and workes wonders.

3 Looke upon Death in CHRIST. Hee hath conquered it in his Perſon, and will in his Members. See how unable death was to ſeparate him from the Godhead, and ſhall be us from GOD, Rom. 8.38. Rom 8.38.See how hee hath intercepted and cut off Deaths ſuccours. Whereas death borrowed its Sting from ſinne,1 Cor. 15.56. and Strength from the Law and Curſe: CHRIST hath diſarmed them all of all their deſtroying, killing power; and cald us, with S. Paul, to ſet our foot upon their neckes, and to ſing: O Death! O Sinne! O Curſe! O Hell! where's your power? &c. Yea ſee him, having kild Death, and buried the Grave, fetching Honey and ſweet out of the ſtrong, turning Death into a Li­ving Friend,1 Cor. 3. ult. and moſt uſefull ſervant, 1 Cor. 3. ult. ſubdued to us Death, and ſo made it Ours.

O view death in the face of CHRIST, make him your Second in this Duell; and then you are freed from the feare, and ſo from the bondage of death: then you are Men indeed, Free men. A17 Man is not himſelfe, but a Slave, till hee can either Live, or Die (as this noble Gentleman and I were wont to diſcourſe.) Then only he is free, when (with S. Paul) he can abound and want, bee ſicke and well; can live, or die. Nay then you ſhall be brave accompliſht men indeed; ſome of GODS Rab­bins, as Daniel cals them. Vid. cap. 9.27 Ʋ t & Job 32.9. A man is not to be held a man, becauſe he dares meet a man, and can look any man in the face. (A great matter to looke a Worme in the face!) But then you ſhall be men; when you can looke any paine in the face, any fit in the face, any danger, any death in the face: when you can looke Judgement,〈…〉〈 in non-Latin alphabet 〉1 Cor. 16.13. and the unpartiall Judge in the face. This is to bee a Man. Thus Man-it.

And, ſith your greatneſſe cannot keepe you from Dying, let your Goodneſſe keepe you from ſink­ing, periſhing, and loſing by Death.

Thus for Davids ground of ſorrow, as that muſt be Rationall, and ſtand upon ground.

Now followes his inference and practice.

A man great and conſiderable fals: Therefore David fals upon mourning, and pleads for it.

  • 1 A man is ſlaine: and upon grounds of huma­nitie David would mourne.
  • 2 Next, a publike man, now upon a publike ſervice and errand, is ſlaine: and upon reaſons of State, David would appeare a Mourner.
  • 3 A man ſo uſefull was ſlaine in Iſrael; and in point of Religion, David is to lament, and ſeemes to Wonder at his Servants Wondring at his practice. Know yee not (ſaith he, &c.) q. d. It you owne your18 owne eyes and knowledge, you cannot but know, that I have reaſon to be ſenſible of this ſtroke.

Hence our ſecond Inference.

Doct. 2When great men are taken from us, we muſt be affected with it.

When Abners fall (men great of place, and uſe both) we muſt have a ſenſe of it, and obſerve it for uſe. Zach 4.7. Dan 4.10. Ezek. 31 3 14When Mountaines are ſhaken, and Ceders ſhattered. When pillars are Pulled downe, and Stars of greateſt magnitude hide their heads, we muſt reſent this with David, and improve it unto ſorrow.

Shall I need to prove theſe ordinary and confeſ­ſed truths? Eccl 7.2.Salomon tels us, that A wiſe man layes any mans death to heart. And Iſaiah chides us, if we let an uſefull man (though private) paſſe out of the world,Eſay 57.1. without obſervation. What would hee ſay in caſe we ſhould burie a man of publike uſe and ſpirit, without an Ah his glory! what in this caſe hath beene done, it is needleſſe to report. I will not lead the ſimpleſt out of his owne know­ledge. Gen. 50.10. 2 Chro. 32.33 2 Chro. 35.24 25. King. 13.14.Who knowes not what lamentations were taken up for Patriarch Iacob, great Hezekiah, good Ioſiah? who hath not heard of Eliſha's Epitaph, The Horſemen, and Chariots of Iſrael: and that from a man not of beſt note? And leſt you ſhould im­pute all this to the greatneſſe only of mens place, without reſpect had to mens uſe and worth, the Holy Ghoſt is pleaſed to ſet a marke upon the Coffin of perſons leſſe publike, and more obſcure when they were uſe full. Thus Nurſe Deborah a profitable member, leaves a marke upon the19 place of her buriall, The Oke of Weeping, more fa­mous than the Oke of Reformation, in our Storie:Gen. 35.8. Thus mercifull Dorcas (rather Tabitha) was cove­red with teares, as ſhe covered others with cloaths, Act. 9.39.

Nor was this ſolemne mourning only for men and perſons eminent for pietie: but for others, who in Morall and Politicall conſiderations were, in their way, uſefull. Thus holy David weepes over Captaine Abner, of whoſe pietie wee heare not much: All that his friend and Countrey-man ſaith of him; is, That he was a Prudent man,Ioſephus. well qualifi­ed for naturall parts.

Thus he much bewails the death of Abners maſter King Saul, and lets not to tell the State,2 Sam. 1.17. that their loſſe in him is great; not becauſe his forwardnes in Religion was much: only he was a good Huſ­band for the Publike, and a brave Commander;Verſ. 24. no leſſe active and valiant,Ratio res Dei. Tort. than he was comely and proper. But Reaſon is GODS, as well as Scri­pture: we bind up the Point with Three Reaſons. Reaſons.

Reaſ. 11 If we looke upon ſuch men, as they are mem­bers of a Body-Politique, the loſſe is great. If the Body cannot ſay of the Foot (nay of one Toe of the foot, nay of one joynt or naile of the toe) I have no need of thee:1 Cor. 12.21. much leſſe can it ſay ſo of a more no­ble part. There is a loſſe, a maime in the leaſt, and the body is ſenſible of it: much more when an eye, or hand, or arme is taken off:Dan. And Great Perſona­ges are Eyes, Hands, nay Armes.

Reaſ. 22 If wee conſider ſuch as Heads over charges, who knows not what an influence they have upon20 Inferiours? and what a dependence there is upon them? They? Why they are as Pinnes, whereon many Veſſels hang, Iſaiah 22. As great Okes, which yeeld life to many Sprigs; ſhade and ſhelter to more. One ſuch a Sunne is more than a Thou­ſand Candles: with one ſo pregnant and big-belli­ed, hundreds live and die.

Reaſ. 33 If we view them as they relate to GOD, and are ſubjects wrought upon by him, The ſtroke is the greater: Becauſe it is a Meſſenger of ſome Wrath. When GOD thus Beheads a Family, or Towne, or Countrey, there's a great breach made with ſuch a blow: when he, who ſhould ſtand in the gap, is taken away, Ier. 5.1. 'Tis farther an ill preſagement, as Iſaiah foretels, cap. 3. The Pilot loſt, the whole Ship is hazarded: The Captaine (as the Seventie here read it) may be more than all his Companie,〈…〉〈 in non-Latin alphabet 〉. and weigh downe Thouſands, as Davids Souldiers once ſaid. 2 Sam. 18.3.

In ſhort, In one head is Vertually contained the whole body. Iudg. 9.53.Wound Abimeleck there, and where's Abimeleck?

Ʋſes. I apply now in ſome haſte, and muſt divide my ſelfe againe betwixt Great, and Small.

Ʋſe 11 And firſt, let me begin with you of the High­er Ranke and Marke. And my ſuite to you is, That you will anſwer your places, and be Vſefully Great, which only Greatens you. The Great GOD doth not meaſure men by Inches,Men of Mea­ſures in Moſes. as ſometimes men doe: Nor by an outward Greatneſſe: He re­gards not the armes,Pſal. 147.10. Job 34.19. or legs of a man: Hee reſpects the Rich no more than the poore: The thing hee21 looks to, is Vertue, Serviceableneſſe; that is the thing. Gen. 1.16.The Moone is a Great Light becauſe of Great Uſe. A lew at Berea is more eminent,Act. 17. 1. and Honourable than another elſewhere, becauſe more Conſciencious. There is, (you know) a Greatnes in Bulke, and in worth. A Larke may be more than a Kyte, though not in bulk, yet in worth. Molis & virtu­tis.There is (they ſay) a Greatneſſe Belluine, & Genuine. in that a beaſt may and doth exceed us: In this we exceed our ſelves, and others; and in this only. No man is the better ſimply for his Greatneſſe, unleſſe it bee attended with goodneſſe. So much we may learne from wiſer times: For, ſithence men underſtand themſelves, they let fall thoſe Swelling and emptie Titles of Greatneſſe; few re­joyced in that name, unleſſe great worth and at­chievements put it upon them; As it fared with Conſtantine, and ſome few others. They were gladly heard, Wiſe, Learned, Pious, Philoſopher, Philopater, and the like. And, when men would honour them with attributions of worth, they ſti­led them Nedibims〈…〉〈 in non-Latin alphabet 〉, Optimates, and other like, ſounding their true worth,Bountifull Be­nefactors &c. and carrying meat in the mouth. Yea ſo much we may learne from Higheſt (that is Divine) Language. Wiſedome it ſelfe, when it pleaſeth to beſtow honours upon men, cals them Fathers, Foſter-fathers, Saviours, and the like. 1 King. 5.13. Exod. 20. Eſay 49 23. Act. 7.35. Heb. 4.8. Soechus Soter. Which ſome alſo, without the pale of the Church, either affected or enjoyed. As An­tiochus Soter: Antigonus in Suidas. &c.

So then, in true judgement, the ſtile and thing, hat truly honours and enobles a man is Goed­neſſe,22 therein a man moſt nearely toucheth the Beſt and Higheſt Good,Pſal19.68. our Ever-bleſſed GOD, whoſe higheſt title is that in the Pſalme. He is good, and doth good.

I cannot enlarge. I will ſay before you one on­ly inſtance, of Father and Sonne in the ſame fami­ly, who ranne their ſeverall waies with different ſucceſſe. The Father was Ioſiah; Hee was all for Goodneſſe. Good he was, and did Good to GODS houſe, and people. The Sonne was Shallum; (whe­ther ſo term'd in ſcorne, and reference to another Shallum, I have not to ſay) He was all for an earth­ly Greatneſſe. Before he was well warme in his Fathers Throne, he had great thoughts, and would not take it as his Father did: Hee would build a ſtately Palace, much enlarge himſelfe, and (as it ſeemeth by one affix in the Text, Ier. 22.14. ) would take in a peece of GODS houſe too. My Windows the Hebrew.Thus they ſteared their courſe. Now what was the iſſue?

1 In Life, the one proſpered: the other went backward. Did not thy father proſper? (ſaith GOD) to the Sonne. Ier. 22.15.

2 In Death, the one had a moſt honourable interment. All Iſrael mourned for him, mourned much,Lam. 4.20. mourned long: the other (like the unhappy ſonne of another good father) lived undeſired, died unlamented,2 Chro. 21.20 Ier. 22.18, 19. and was buried with the buriall of an Aſſe, no man weeping over him.

Give me leave to uſe my ancient freedome. In theſe read your ſelves, and your owne Lot. If you (with Shallum, and his Brethren) make none other uſe of your Greatneſſe, but to Rob GOD, Pride23 your ſelves, and oppreſſe the poore, your Great­neſſe ſhall be your Shame, as 'twas Shebna's, and ſhall end in Baſeneſſe and Contempt. Well may men bleſſe, and flatter you, whiles here you mag­nifie and adore your ſelves: But when you are Dead, they'll trample upon your faces, and curſe you as faſt. At your Grave none ſhall mourne:See ſome Em­perors, Herod. &c. un­leſſe Fee'd, or Forced (as once it befell others) ra­ther they will rejoyce at your fall (as once at ano­thers in Eſa. 14. and your names ſhal be written in the dust, and buried in oblivion: Or if they remain, they ſhall Lie as Carrion above ground,Prov. 10.7. Eſay 25.25. and become a Curſe.

On the other ſide, If you ſhall improve your Greatneſſe to GODS glory, and to the Countries good; to the Churches growth, and mens com­fort; you ſhall not need with Abſalom, Otho, Iuli­an, or any other Publicola, to Hunt for applauſe: Honour will hunt out you, and you ſhall not avoid it. Whiles you live you ſhall live in the hearts and deſires of men, they will pray for yours, and praiſe GOD for you: And when you die you ſhall not need a Trumpet or Herald to ſound your worth: Every man will bee a Trumpet; every man will make an Oration; All Iſrael will mourn, in heart, and not in face, and forme. Oh, Chuſe rather to bee buried with Prayers and Thankes, than with Curſes and Complaints: Set your Servants, Tenants, Neighbours on weeping, rather than on laughing, at your Graves. So live, that there may be Vſe of you, whileſt you live, and Miſſe of you, when you are dead. That is; Bee humble, modeſt, godly, ſober in your ſelves. 24Bee helpfull, comfortable, profitable unto others. When you are gone, theres no more remaining of you, but your Goodneſſe. The queſtion will not bee, How Rich, How Great, How Gallant you were. The queſtions will bee, What did he? Who was the better for him? If none, What made he in the World? An unprofitable man, whileſt living, is dead: A uſefull member, when dead, yet lives. Live, Live, Live quickly, Live much, Live Long. So you are welcome to the world: els, you are but Hiſſed and Kickt off this Stage of the World,Phocas by He­a••. as another was. Nay many (as Iob. 27.23 & V. 1 5.) who were buried before halfe dead.

Ʋſe 22 For us of a Lower forme, (nay lets take in all.) This I ſay. Either we yet have, or have not Lea­ding men among us. 1 If as yet wee ſee ſome Starres, in this great darkneſſe; lets joyfully en­tertaine them, as Wiſemen did once another, Mat. 2. Doe but thinke what an Army is, without a Captaine; a Ship, without a Pilot; an Head, with­out a Body; what a miſery it is, to live without order; to be where men Talke all at once, and none can lay his hand upon other, or command ſilence. Truly ſuch a Paritie borders neer upon an Anarchie, and confuſion: and wee much forget our ſelves, if we neglect this mercy of having Uſefull men. When Iſrael had a Salomon, they divided their time,Pſal. 72.15. betweene Praying, and Praiſing GOD for him.

Tis a miſery never to ſee the Face, but the Back only of mercies. Tis a frowardneſſe to ſee no­thing but faults in men, whileſt we have them:25 and then nothing but whine, when we loſe them.

Take heed that you doe not Brawle Moſes out of the world; and then Scratch him out of his Grave againe, unleſſe GOD hide him from you.

Croſſes ſting deeply, when Mercies Paſſe lightly, See what you have, before you ceaſe to have it.

Have wee loſt any Abner from amongſt us? David prompts us our leſſon. We muſt feele our loſſe.

And here, What would become of mee, ſhould I let out my ſelfe, and purſue my thoughts! How many brave Schollars, Souldiers, Stateſmen have wee ſeene laid in the Duſt! Nay, what Mighty Starrs have within our memorie, beene hidden from us! What ſhould I bee medling with Crownes? Three mighty Princes and men in their ſeverall wayes.Or ſpeak what a blow England, France, Swedeland; &c. have received upon their very Head, in this our age.

Theſe bee Subjects of a Fairer Pen, and higher diſcourſe. I have my hands and heart full with our preſent Inſtance. Our friend Lazarus ſleepes, and we cannot wake him. In this one Bottome we have all our intereſts, and ſuffer a wrecke.

A Noble Lady hath loſt, not an Husband (as ſhee ſaith) but a Father.

Many Children have loſt, not a Father, but a Counſellour.

An houſe-full of Servants have loſt, not a Ma­ſter but a Phiſitian; who made, (as I am informed) their ſickneſſe his, and his phyſick and coſt theirs.

Townes-full of Tenants have loſt a land-Lord, that could both protect and direct them in their owne way.


The whole Neighbourhood have loſt a Light.

The Countie a Leader.

The Countrey a Patriot; To whom he was not wanting, till he was wanting to himſelfe, in his former vigor and health.

What would David ſay in ſuch a caſe? Truly, as he ſaid,1 Sam. ••. Weepe yee daughters of Ieruſalem, for king Saul, &c. And what can I ſay leſſe, than Weepe ye poore, within doores; yee poore, without: yee poore old people, whom he kept alive, by ſtudying how to fit you with worke: Yee poore, in the bordering Townes, to whom hee ſent, with David, A Peece of fleſh with Bread,2 Sam. 6.19. every yeare: Yea, Mourne, yee Gates, who were kept warme, with weekely proviſions for the neighbouring poore. Yea Mourne, all Allies, and Aliens; Rich and Poore; Old and Young. For a Publike loſse, let there be a Publike lamentation.

Speake I theſe things after the manner of men? To Deifie the Dead; To Gratifie the Living? No, I ſpeake of A Man,Iam. 5. A Man (with Great Elijah) ſub­ject to like paſsions with us: A Man, who caſt himſelfe lower than you, or I dare caſt him. For in Saint Pauls words he ſaid, That he was Of ſin­ners the chiefe: Of ſuch a Man I ſpeake, and will ſay no more of him, than what hath a faire Proſpect to your Profit. We muſt do him**Hinc〈…〉〈 in non-Latin alphabet 〉, et Iuſta defuncte­rum. Right; and it is one of the Rights, and Dues of the dead, To be La­mented at their Funerals. We owe it,

  • 1 To Him,
  • 2 To Religion,
  • Ʋid. Goul. in Cyprian. Ep. 3.
    3 To. Humanitie, And we ſhould not,
  • 27
  • 4 Pleaſe GOD, If we ſhould let ſuch members paſſe, without ſome ſad remembrance.

And yet there is more in it, than you are all a­ware of.

The Time of Abner's death was almoſt as much as the thing it ſelfe. Iſraels Abner was now Rightly ſet, (his Grounds I wave, but) over he was come to David's ſide: The Sinewes of that disjoynted State were now knitting: The ſparkes of that unhappy warre now quenching. Abner had a Great Deſigne in hand, and things were likely to re­ceive a faire end. In the midſt of all Abner Dyes, The Buſineſſe is ſcoated: Pendent opera interrupta: Hence theſe teares in part. It was the caſe of this our Engliſh Abner. Hee had Noble deſignes, and thoughts in his head. But Alas! How ſoone doe our thoughts fall with us! Pſalme 146. Onely the thoughts, and Counſels of the only wiſe-GOD ſtand good for ever. He had another Deſigne upon this Our Abner: And, to fit him thereunto, hee ſet him to the Beſt Schoole, that ever he was in; where the Two Schoolemaſters of Luther, and Calvin (Tem­ptations and Afflictions) taught him more in one yeare, than all his Bookes, wherein hee was ſo much verſt, could doe, in an age. Now Specula­tion was tranſlated into Experience. And now I wiſh, that all of his Ranke (and of mine too) had heard him Decrying the Vanitie of all Creatures, and Abaſing ſinfull fleſh before the Great GOD.

You can eaſily conceive how Full Expreſsions would bee from his owne Mouth, and how well it would become him, to Staine the pride of man.


But that is not all: Would, you had heard his judgement of Practicall Divinitie, and unaffected Preaching. His cenſure of mans ſlighting the wayes of Wiſedome, and Sanctification.

And laſtly, (To ſay nothing of what was ſaid under ſeale) I wiſh that all wee (Divines) had but heard his vehement expreſsions of the baſe, baſe, and more than ſlaviſh flatteries of ſome of us Church­men, toward the living and dead.

But why doe I flatter my ſelfe with a con­ceit of Hearing and Having him, whileſt I ſpeak his words! Hee is gone from us, and hath left us no more of Himſelfe than a Sad Repreſentation. And it muſt grieve both you and mee, to have Such a Man, at Such a Time, taken from us; and to ſee ſo much reading, obſervation, know­ledge, wiſedome, (I could ſay, if yet I could ſpeake it, ſo much ingenuitie, nobleneſſe, plain­heartedneſſe to his Friend, when upon Tryall hee could Trust him: But I onely ſay, before I get off this ſad diſcourſe) So much worth, and Sufficiency, qualifying him for the Service of any State, or Prince, ſo Suddenly ſnatch't from us.

But O Sin! Sin! Sin! Theſe be the bitter fruits of our Curſed Sinnes.

But ſtay Brethren, Quiet your ſelvs, and heare King David a little further.

Dyed Abner (ſaith hee) like a foole? No, not like a foole, nor yet ſo happily (All-out) as this Abner of ours.

Abner (for ought appeares) dyed Intestate; hap­ly29 Childleſſe; certainly hee dyed very ſuddenly, and had not much time left him to reſigne himſelf to GOD by prayer.

And being dead, He borrowes his Bed in ano­ther mans Ground.

Not ſo this Noble Gentleman. 1 He made his Will: and that in his health, and who ſo reades it will eaſily believe it, and I am not ſorry that I min­ded him thereof: (though ignorant therein) for that is the Worke of our greateſt Strength.

2 He dyes not All at once: but hath left behind a Faire, a Numerous Of spring,

3 He dyes not unexpectedly, nor was his Tongue tyed. Hee abounded with petitions, and ejacu­lations of his owne, (to ſay nothing of what was lent him by others,) whileſt I was with him, and more afterward, as his diſſolution drew nearer, as I am told.

4 And (being fallen aſleepe) Hee is gathered to his Fathers in peace. Here he lyes in his owne Bed: Here he lives in his Poſteritie. Charlcot is Charlcot ſtill, not Hebron.

The greateſt ſervice wee can doe him (having mourned over him, and made this Funerall an〈…〉〈 in non-Latin alphabet 〉of all failings) Is to honour him in his Li­ving pictures, (as once they did their good Rulers at Rome, in their Dead Statues)

Bee not you, who loved the Tree, wanting to his Fruit. Viſit them; Adviſe them; Be faith­full to them; Pray at leaſt for them, for each of them;〈…〉〈 in non-Latin alphabet 〉 eſpecially for the First Borne of his fa­mily: what Hector (ſhall I ſay?) in Homer, did for30 his Sonne? 1 King. .47.Nay, what David's ſervants did for their Young Maſter. That his worth and honour may furmount his Fathers. Amen, ſaid Father Da­vid. Amen, ſaid his Truest ſervants to that prayer then. Amen, ſay I to the like now.

And ſo we have done with Abner.

But all this while what becomes of the King? Abner is now quiet. But the King bemoanes him­ſelfe. Heare him. I am weake: The ſonnes of Zerviah are too ſtrong for me. And why, the ſons of Zerviah? Why not of Aſar? (if that were (as Ioſephus tels us) their fathers name.Ioſeph. An•••lib. 7. p. 1. ) Was it, be­cauſe hee was dead? Or was the Mother more Maſculine and Active? Or was it, becauſe the honour came in by the Mother, as neareſt allied to the now-King? However The Sonnes of Zervi­ah they were; and ſome of them yet liv'd; and theſe were too big for David (as things ſtood) to buckle withall: and hence the complaint.

But what! was not David a King? What! Did he Rule in Iſrael, and yet complaine? Was hee Annointed, and yet overmatch't? Why then ſee how it fares with us, whileſt here

Doct. 3The highest eſtate may be over-topt.

The beſt eſtate (here) is a maimed, and imperfects eſtate.

The Beſt man, David.

The Greateſt man, King David hath here his Hands, and Heart, full. We muſt draw in. Note but the Particulars in the Text.

1 All is imperfect. Some what ſtill wanting in the fulleſt eſtate. Abraham had Riches: but then31 hee wants an Heire, and after that a Wife. Iſaac hath Health: but then he wants Sight. Aſa honour: but he wants Health. Vzziah Riches: but he wants Libertie. In One; David hath a Crowne; but hee wants an Arme.

2 All ſomewhat galling and vexing. When we are at the Higheſt, ſomewhat is too Hard for us.

1 Kings 21. Ier. 38.5. Dan. 6.David, Ahab, Zedekiah, Darius, All kings: and yet all met with their Match, and were held to Hard meate. One ſonne or other was too hard for them, as well as Zerviahs ſons were for David.

3 And in a word, All unſatisfying; and not fully to our minde. King David cannot have his will in all things. Somewhat goes againſt the Haire.

1 King. 21.6. Eſth. 5.13.Nay the Worlds Minions (Ahab and Haman) make their moane. But why doe I tire you! I'll quickly ſay all.

  • Reaſ. 11 Theſe earthly things are Lame and unſuffici­ent, partiall goods, which will not fill all chinks.
  • Reaſ. 22 Wee are Needy, and ſhiftleſſe both. Wee want all things, and are patcht up with theſe poore Shreds.
  • Reaſ. 33 We mingle all with Sinne; and then GOD mingles all with Gall.
  • Reaſon 44 Briefly; We are here from Home, and out of Place: And what Quiet, and Comfort, when theres ſuch a Diſ-location?

Ʋſes. I apply in three words.

1 Be not Surety for the world; Neither pro­miſe, nor expect great matters thence, at Firſt: (as men who have the world in Reverſion uſually doe)32 Leſt at Laſt you cry, O Solon, Solon! or O Seldius! as others have done before you. Croeus in He­rodo. & Carol. 5.There is (ſaith David) An end of all (Created) perfection: and we either have,Pſal. 119.96. or quickly may ſee over it. Indeed the moſt of us have already ſeene the beſt of this world: And we doe but Dreame, if we Dreame of better Dayes. Meliora tempo­ra nolite ſp••are. Aug. in Pſal. 96.Do not hope for that; (ſaith Auſtin) looke not for better times, for better ſucceſſe, than others have found. Greater wee cannot bee than King David: he wore a Crown: but he found (as another ſaid) Cares under it. Wiſer we cannot bee, than that Magazin of knowledge Salomon: yet all his Wit could not keep ſorrow from his heart. Great Rodul­phus Ruſus.His experience told him, that All was vanity; yea ut­moſt vanitie. And worſe than ſo, Vexation, and that of Spirit too. And believe it; Hee that will build his hopes upon theſe Sands, well may he Die be­fore his time, as Abner did: But withall hee will Die a foole, as Abner did not. Ieremy hath ſaid it, and men ſhall finde it. Ier. 17.11.

Ʋſe 22 Have patience, in caſe your Friends bee pre­ferd hence to Heaven. Suppoſe them Kings here. Alas! Kings have their Cares alſo: All things be not to their minde: They cannot ſave whom they would, as David found in Abſolom: Nor can they Execute whom they would, as David felt in Ioab. Nay ſuppoſe them aſwell as Earth can make them. What is Earth to Heaven! Gold to Glory! The whole Creation to the Creator! Earth! Why it will breake.

Ones Head, to compaſſe it,
Ones Backe, to keepe it,
Ones heart to loſe it.

Tis a miſery to Need any of the Earths Crutches, and 'tis a Cumber to have them: But if once they get above us, and bee our Maſters; they undoe us: and the more we expect from them, the leſſe wee ſhall enjoy them. Then, of Leane Comforts, they become heavie Croſſes. Our Great Conque­rour could not conquer his delights, His Horſe: hee is hurt thereby. And,Polyd. Virgil. if I bee not decei­ved, This Worthy Gentleman, and brave Horſe­man met with his diſeaſe, in the ſame delight; and ſo both dyed Laeſis Inteſtinis, as I conceive.

Ʋſe 33 Shake hands with this world, and aſſure Heaven.

1 There's a Full estate. Nothing is wanting there; Nothing that Reaſon and Grace can deſire. Heres a world of wants. The Soule, that wants Faith, Knowledge, all; as Peter implies. 2 Pet. 1.5.The Body, that wants, firſt meat, and then cloth, and then fire, and then ſleep, and then phyſick, and ever one ſlabber or other. Yea every ſenſe wants, every member wants, every joynt muſt bee eft ſoones ſupplyed.

2 There (in Heaven) is a Free Eſtate. No ſinne there, no ſorrow, no temptation, no tem­pter. Here all is mingled and compounded. Our beſt comforts are Bitter-ſweets: our neareſt friends ſometimes our greateſt Griefes; as David found his Coſins here: His Father, his Brethren; his grea­teſt Familiars, his Sons, his Wife elſewhere.

Here nothing is fully to our minds: wee doe not pleaſe or ſatisfie our ſelves. We muſt Per­force34 beare, what we beare Sadly. In Heaven All goes Right. Every one will pleaſe us, and wee ſhall offend none. There all are of a minde, all as one in Chriſt, all one Chriſt, and Chriſt all in all.

3 There is a Firme eſtate. A City that hath foun­dations; a dwelling that is indeed a Manſion,Heb. 11. a Crown unfading,Mov••&c. Joh, 14.2. a Kingdome unſhaken. Here all things tot­ter and tumble: heres nothing but Drooping, Drop­ping, Dying. Erewhile, David mourning for Saul, now for Abner, anon for his owne, and thus tis here. But in heaven there's no Sun-ſet, no Night, no Death. We ſhall never ſee Grave, but Ever bee with the Lord, and with our faithfull brethren. Oh! Aſſure this Bleſſed eſtate, that is thus Full, Free, Firme. Till you be ſure of that you are ſure of no­thing.

But how may this be done?

I will ſpeake it, but too briefly.

1 Cleare your title, that comes in by the Heire, the LORD CHRIST. You muſt claime by and under him. 2 Cor. 3.18. Phil. 2.5. Pet. 1.4. Gal. 5 28. 2 Cor. 5.17.Make it good, that he is yours, you his. That is, Produce his Image, his Mind, his Na­ture, his Affections. Prove your ſelvs crucified to the World, and It to you. Prove that Old things are paſt, that al in you from top to toe is New. Mat. 5.And the very Title to this eſtate Intitles you to a preſent bleſſing.

2 Get preſent poſſeſsion. That all your Coun­ſellours will adviſe you unto. Now every Saving-grace is as Turfe and Twig:Eph. 1.14. 2 Cor. 5.5, 6. is as the firſt fruits in Iſ­rael: is an earneſt of the purchaſe, and Inheritance, and gives you entrance, (Liverie and Seiſin) 2 Peter 1.11. Theſe (if well ſetled) will make35 you Dye ſafely, and put you beyond all Danger.

To theſe Two, if you will be perſwaded to add Two things more: you will Die gladly, and bee free, not only from the Hurt, but from the ſlaviſh feare of death, and they are theſe.

  • 1 Conformitie with heaven.
  • 2 Converſation in it.

1 Conforme to it; and from that likeneſſe will grow Love. Whereas in our ſinfull eſtate, the ho­lineſſe of GOD, and that companie is a terrour, and torment to us. Heaven would be an Hell to a ſin­full man. But fierie things Aſcend as willingly, and naturally, as earthly things deſcend. And thinke the ſame of heavenly Spirits and affections.

2 Converſe in heaven. Lodge your thoughts, and hearts there. Look into that every day. Spend each day ſome thoughts upon GOD, upon Chriſt, upon heaven; make that your home. Looke upon it as your place, your Center; and then you will make to it, whatever it coſt you. A Stone will through an Element of fire, a Sea of water, to come to its Center. So will yee, if your dwelling bee above.

I have ſaid how you muſt bee qualified. If now you come to learne and minde theſe things, and keepe the Soule in warmth, and upon the wing, you ſhall be able to beare up, in the approaches of death, and to thinke of Chriſts comming without ſin, with comfort. Nay, you will love his appearance,2 Tim. 4.8. 1 Theſ. 1.10. Phil. 3.20. & 1.23. Heb. 9.28. 2 Pet. 3.12. wait for it, looke for it, long for it, haſten to it, and ha­ſten him, in the words of the whole Church, and of this her Sonne. Come, Lord JESUS, come quickly. 36So Shee to the laſt. Rev. 22.17.Rev. 22.17. So the Spirit. So this Noble Knight, who moſt (as I am told) in his laſt words breathed out this: Come Lord JE­SUS, Come, Come quickly. O my Lord, quickly, Amen.

Even ſo Come, Lord JESUS; Come apace, come once for all, to make an end of all Sins, Sorrows, Fune­rals, by ending the Laſt enemie, death, and by caſting death and hell, and grave, and all that oppoſes life and glory, into the Fire. Amen.

Even ſo come Lord JESUS, Amen.


About this transcription

TextAbners funerall, or, a sermon preached at the funerall of that learned and noble knight, Sir Thomas Lucie. By Robert Harris, B.D. and Pastor of the Church at Hanwell, Oxon.
AuthorHarris, Robert, 1581-1658..
Extent Approx. 75 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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Bibliographic informationAbners funerall, or, a sermon preached at the funerall of that learned and noble knight, Sir Thomas Lucie. By Robert Harris, B.D. and Pastor of the Church at Hanwell, Oxon. Harris, Robert, 1581-1658.. [8], 36 p. Printed for Iohn Bartlet, and are to be sould at the signe of the Gilt Cup by Saint Austins Gate,London :1641.. (Reproduction of the original in the British Library.)
  • Lucy, Thomas, -- Sir -- 1585-1640.
  • Bible. -- O.T. -- Samuel, 2nd, III, 38-39 -- Sermons -- Early works to 1800.
  • Sermons, English -- 17th century.
  • Funeral sermons -- England -- Early works to 1800.

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Publication information

  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2).
  • DLPS A87150
  • STC Wing H869
  • STC Thomason E132_27
  • STC ESTC R21249
  • EEBO-CITATION 99871098
  • PROQUEST 99871098
  • VID 156372

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