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THE Grand Statute: OR The LAW of DEATH unalterable; OPENED and APPLIED IN A SERMON Preached May 11. 1660. At the Funerals of that pious, uſeful, and much lamented Gent. Mr. John Cope in the Pariſh-Church of St. Mary-Bothaw LONDON.

By John Kitchin, M. A. Miniſter of St. Mary-Abchurch LONDON.

Is there not an appointed time to man upon earth? Job 7.1.
Quid in rebus humanis certius eſt morte? quid incertius hora mor­tis invenitur? Bernardus.
〈…〉〈 in non-Latin alphabet 〉. Liban. Sophiſt. Progymn.

London, Printed for Francis Kitchin and John Garway, and are to be ſold at the ſign of St. Paals Church in Pauls-Chaine. 1660.

To the truly vertuous, my ever Honoured Friend Mrs. Hannah Cope.

My dear Friend,

THE late ſad diſpenſation of Pro­vidence wherewith the Lord was pleaſed to exerciſe you, in ſnatching out of your boſom, the ſweeteſt flower of your Earthly Comforts, put me upon preaching that to your Ear which is now preſented to your Eye: The Lord print it upon your heart! I confeſs I ſhould much more gladly have ſer­ved you in any other Office of love and la­bout, had it ſeemed good in the eyes of the infinitely wiſe and all-diſpoſing providence of God to have ſpared me this pains: which yet I very willingly undertook in complyance with your requeſts, though with a very ſad and ſorrowful heart.

I did not then more willingly preach it, then I do now unwillingly publiſh it, could I have reſiſted your inceſſant importunity; both becauſe I have ever deſired to ſhun that Trajanlike vanity (as I may call it) of affecting to be a paper flower,Conſtantinus Magnus Tra­janum Impera­torem ob aſper­ſos paſſim titu­los in aedificiis herbam paricta riam vocabat. Cluverius. Hiſtoriar. Epi­tome. and eſpecially alſo conſi­dering how much of the waters of the Sanctu­ary run waſte, even out of the Preſs as well as the Pulpit: Paſquils, Libels, and Ballads being more in uſe and eſteem in this generati­on then Sermons: God grant that this pre­ſent glut and ſurfeit be not a fore-runner of future famine and ſcarcity.

For my delay in detaining it thus long from your view, partly my abſence from home, partly my employments at home, and eſpeci­ally my irreſolution, till of late, to ſend it, may be I hope a ſufficient Apology.

And now it is come, it has no other meſſage to deliver ſave only to ſtir up your pure mind by way of remembrance,2 Pet. 3.1. That you may be mindful your own Mortality, and that you your ſelf are under this irrevocable Decree and indiſ­penſible Law that is now executed upon your dear deceaſed Husband.

I know you are enough ſenſible that he is gone; oh but remember that you muſt fol­low! and be confident of this, that the joy of your meeting will abundantly out-balance the grief of your parting. 2 Cor. 4.17.Theſe light afflicti­ons, ſays the Apoſtle, which are but for a moment, work for us a far more exceeding and eternal weight of glory. And in the mean-time, two things conſidered might methinks abundantly ſupport you under this trial. 1. 1 Cor. 10.13.That no afflicti­on hath hapned unto you but that which is com­mon unto men; and 2. That this affliction hath hapned unto you in no other manner; but that which is peculiar to children; for diſcipline, not for deſtruction; to chaſtiſe you,Heb. 12.7. not to caſt you off. The God of Heaven make up this loſs to you and yours, in the more plenti­ful communications of ſpiritual bleſsings, both graces and comforts; which is the prayer of

Your much obliged Friend And Servant in the Lord, John Kitchin.



THe thoughts of Death can never be unſeaſonable, the houre of death be­ing ever uncertain. Moſt men put far away the evil day; therefore they need frequent Monitors to put them in minde of their mortality. The Author of this Ser­mon hath taken good paines to alarum and quick­en ſecure ſinners to a ſerious meditation of, and a ſpeedy preparation for their dying hour. The ſubject of the Sermon being ſo ſolemne, and the matter of it ſo well digeſted and compoſed, it is well worth the inſpection and peruſal of all.

Edmund Galamy. Thomas Watſon.

THE Grand Statute: OR, The Law of Death unalterable.

HEB. 9.27.

And as It is appointed unto men once to die, but after this judgement. So

FOR the Coherence of the words with the Context, be pleaſed to take notice of Saint Pauls drift in this Chapter, which is this; namely, to compare Law and Go­ſpel together, and hereby to prove the Goſpel-Adminiſtration to be far more ex­cellent than the Moſaical Oeconomy, and Legal diſpenſa­tion; And this he does briefly, but fully, in a few words, but in many particulars.

In the 23. ver. there's the Compariſon inſtituted.

In the reſt you have the Compariſon illuſtrated.

In the 23. ver. It was therefore neceſſary ſaith the A­poſtle, that the patterns of things in the heavens ſhould be2 purified with theſe, meaning the Legal Ceremonies be­fore mentioned, but the heavenly things themſelves with better ſacrifices than theſe:〈…〉〈 in non-Latin alphabet 〉. Theoph. this is the compariſon; Goſpel Ordinances are〈…〉〈 in non-Latin alphabet 〉, they are heavenly things, ſo called for their ſtability, for their perpetuity, for their ſub­limity, for their ſpirituality, whereas the Legal Ceremo­nies they were at the beſt but〈…〉〈 in non-Latin alphabet 〉, the patterns of heavenly things, theſe were the ſubſtance, thoſe were but the ſhadows; thoſe were meaner, theſe were better ſacrifices; 'tis true, thoſe were neceſſary pro hic & nunc, and they were beautiful in their ſeaſon, but God had provided better things for us. Heb. 11.40.

This he proves and illuſtrates in the next verſe to the end, and that in four particulars:

  • 1. We have a better Prieſt.
  • 2. We have a better offering.
  • 3. We have a better place.
  • 4. We have a better manner.

1. A better Prieſt we have; theirs was an high Prieſt indeed, to wit, Aaron ver. 25. the high Prieſt entred into the holy place; but ours is an higher Prieſt, to wit, Chriſt ver. 24. Chriſt is entred into heaven.

2. Better offerings we have; their offerings were the blood of others, namely, of other things; Bulls and Goats, and Rams, and Lambs were their ſacrifices, intimated verſe 25. the high Prieſt entred with the blood of others; but our offerings are the blood of Chriſt himſelf, the Prieſt himſelf; he's both Prieſt and Sacrifice too, ver. 26. he hath appeared to put away ſin by the Sacrifice of him­ſelfe.

3. A better place we have, their places of propitiati­on were the Tabernacle, and Temple, places made with hands, Bazaliels hands, and Aholiah's hands, and the3 workmens hands, ver. 24. 〈…〉〈 in non-Latin alphabet 〉. Occumenius.He is not entred into the holy places made with hands, which are the figures of the true; but our place of propitiation is heaven it ſelf, ver. 24. but into heaven it ſelf He is entred, now to appear in the preſence of God for us, an houſe not made with hands, 2 Cor. 5.1.

4. A better manner we have, their offerings were re­peated, and that often, to note their imperfection; every year new offerings, ver. 25. The high Prieſt entred into the holy place every year with the blood of others; but our offering is but once, and once for all; not towards the end of the year, but towards the end of the world, verſe 26. with 25. Nor yet that he ſhould offer himſelf often, for then muſt he often have ſuffered ſince the foundation of the world, but now once in the end of the world hath he ap­peared to put away ſin by the ſacrifice of himſelf.

And this he proves and illuſtrates in the two laſt verſes.

1. Laying down his〈…〉〈 in non-Latin alphabet 〉, or〈◊〉for his medium and proof in the words of my Text. As it is appointed unto men once to die.

2. Applying his〈…〉〈 in non-Latin alphabet 〉, or〈◊〉for his illu­ſtration in the words following, So Chriſt was once offer­ed to bear the ſins of many, &c. q. d. There's no man dies any more than once; but our offering and ſacrifice is a man, the blood of Chriſt, God-man, therefore he muſt and can die but once; It is appointed unto man once to die; but after this, judgment.

In the words there are two of thoſe quatuor noviſſima,Mors Judicium Gloria Gehenna Bern. in Sem. two of thoſe four laſt things that the Ancients have advi­ſed us often to remember and conſider; Death, Judgment,Conſidera tres re & non ve­nies in tranſ­greſſionem, un­de veneris, è ſordibus: quo tandem ſis abi­turus, inpulve­rem: coram quo rationem es red diturus, coram Sanct. Ben. Rf. Akiba. Particutare ſi­gillatim, ſtatim dum moriuntur. Carthuſ. Heaven, Hell, here are two of them, not only named, but ſtated.

1. The certainty of Death after ſin. He hath appear­ed to put away ſin as it is appointed unto men once to die.

2. The Celerity of Judgement after Death, but after4 this Judgement,〈…〉〈 in non-Latin alphabet 〉, immediatè poſt, as the phraſe imports. John 19.38.

Ile handle the firſt of theſe only, The certainty of Death. It is appointed, &c.

Wherein you have three Doctrines obſervable.

1. Death is the Lot and portion of all men ſooner or la­ter, firſt or laſt: It is appointed unto men to die.

2. Death comes but once to men naturally, It is appoint­ed unto men once to die.

3. Death ever comes by, and never comes but by Gods ap­pointment: It is appointed unto men, &c.

I ſhall God willing, handle them all, and therefore I can but paraphraſe upon each particular.

1. Doct. Death is the lot and portion of all men ſooner or later; for the evidence of which we muſt know, that there is a threefold death mentioned in Scripture. Mors triplex eſt Culpae, Gratiae, Naturae. Ambr. lib. 5. in Luc. 1 A ſin­ful death. 2. A ſpiritual death. 3. A penal death; adeath of grace, which is ſinful; a death of ſin, which is gracious and ſpiritual; a death of the perſon, which is penal; or there is, 1. A death in ſin. 2. A death to ſin. 3. A death for ſin.

1. A death ſin ſin, Epheſ. 2.1. You hath he quickned who were dead in ſins; and this is a ſad death, this is a wo­ful death; many are thus dead and no body miſſes them, no body knows them, no body laments them, ſaying ah my brother! or ah ſiſter! ah my wife, or ah husband!Jer. 22.18. 〈…〉〈 in non-Latin alphabet 〉. Philo lib. de profugis. ah my Lord, or ah his glory! there are thou­ſands of theſe walking ghoſts go up and down the ſtreets every day, and that without obſervation; ſuch a one was ſhe, as merry as ſhe was, 1 Tim. 5.6. The widow that liveth in pleaſure, is dead while ſhe liveth; the husband is dead, the husband is dead, every one knows that; Oh but look to't! for Gods ſake look to't; the widow may bedead alſo, if ſhe be not careful and watchful, the wi­dow that lives in pleaſure is dead, yea twice dead, Jude 12.


2. A death to ſin, as Barzillai was dead to Davids Courtſhip, to whom all his royal and pompous entertain­ment would ſeeme but as dry and ſapleſſe things; 2 Sam. 19.35. Can I diſcerne betweene good and evil? Can thy ſervant taſte what I eate or what I drink? Can I hear any more the voice of ſinging-men or ſinging-women? He was dead ey'd to his Pageants, and dead pallated to his ban­quets, and dead ear'd to his muſick; ſo dead to pride, and dead to luſt, and dead to covetouſneſſe, dead to the world, and dead to ſelf, &c. and this now is a good death, this is a right〈…〉〈 in non-Latin alphabet 〉indeed, this is an happy death;Sneton in Au­guſto. and oh that every living ſoul in the Congregation was thus dead! oh that this Fvneral Sermon might be the Funeral of all your luſts! this you have mentioned in Coloſ. 3.3. for ye are dead, i. e. dead to ſin; and in Rom. 6.2. ſo expounded; How ſhall we that are dead to ſinne, live any longer therein?

3. A death for ſin, the work turn'd into wages,〈…〉〈 in non-Latin alphabet 〉Baſil. So­luc. Orat. 4. the crime made the puniſhment, Rom. 6.23. The wages of ſin is death, Rom. 6.21. The end of ſin is death.

Culpa morique fuit, paena morique fuit.
Death was our ſin, and it was fit
Sin ſhould be puniſhed by it:

Now this laſt death is twofold, or at leaſt in reference to the ſubject thereof to be doubly conſidered:

1. The death of the Surety, or the death of Chriſt for us; and this is a glorious death, this is a Chriſtians triumphant death, we can boaſt of this death againſt all the world, againſt all the Divels in Hell, againſt all accu­ſations of conſcience, againſt all exactions of Juſtice;2 Sam. 11.17. this will ſmooth the wrinckles of Gods brow, and appeaſe his anger and indignation, as that of Uriah's did Davids;6 Uriah the Hittite is dead alſo, that pleaſed David; ſo Chriſt our Sacrifice is dead alſo, and that pleaſes God. Rom. 8.33, 34. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth: Who is he that condemneth? It is Chriſt that died: Nay, we can boaſt of this death even againſt death it ſelf, O death where's thy ſting? O grave where's thy victory? thanks be to God which giveth us the victory through our Lord Jeſus Chriſt, 1 Cor. 15.55, 57. There are two parts of that triumphant〈…〉〈 in non-Latin alphabet 〉, ſung accordingly by both parts of a Saint: O death where's thy ſting? that the ſoul ſings: O grave where's thy victory? that the body ſings: Thanks be to God which giveth us the vi­ctory; that both ſing; over the ſting of death, by ſancti­fication: over the ſtroke of death by reſurrection: and both through the death of Chriſt who by death has ſlain death as the* Hydrus eſt animal habitans in gur­gitibus fluminum, Croodilis fera­liter inimicum: hic itaque cum vi­derit Crocodilum aperto ore dormi­entem provolvitur in limo luti ut faucibus illius facilius poſſit illabi tunc in os Crocodili dormient is per­niciter inſilit, & deglutitus, viſce­ra ejus cuncta dilaniat, donec es ex­tincto, de cadavere vivus & victor erumpat. Quid Crocodilus niſi mors, & Tartarus? quid Hydrus niſi Chri­ſtus? quid limo obvolui niſi humanae carnis luto veſtiri? Petrus Da­mian. lib. 2. Epiſt. 18. water-Snake does the Crocodile.

2. The death of the party, or the death of us, and this is twofold; conſiſting

Firſt, In the ſeparation of the ſoul from the body, and this is a little troubleſome death, eſpecially to nature, theſe two old acquaintance play loth to depart when the time comes; Inducias etiam ad horam, as he ſaid: Oh reprieve me! though it be but an hour, and 'twill be ſweet; nay beloved, a child of God himſelf may ſometimes be ſo fearful of this King of terrors, that at the approach of death he may be forced to cry quarter:Job 28.4. So did David, Oh ſpare me! that I may recover ſtrength before I go hence and be no more, Pſal. 39.13.

Secondly, In the ſeparation of ſoul and body both from God to all eternity,Mtth. 25.41. and this is the bitterneſſe of death,7 this is the dregs of death, this is death armed,Animae mors ſeparatio eſt à Deo uti corporis mors eſt ipſius ab anima diſ­junctio Nicetas death with a ſting and poyſon too: called in Scripture the ſe­cond death, Revel. 20.14. death and hell were caſt into the lake of fire, this is the ſecond death. The death in the Text is to be underſtood of the death of the party for ſin,Anaxogoras. Plutar. de con­ſola. aApol. conſiſting in the ſeparation of ſoul and body one from another, and ſo 'tis appointed unto men once to die; unto men, i. e. unto all men, a man, and a mortal, ſignifying one and the ſame thing;〈…〉〈 in non-Latin alphabet 〉. Liban. Sophiſt. in D. moſth. Apollog. ſcio me genuiſſe mor­talem, ſaid that Philoſopher, when newes came that his ſon was dead; I knew I had begot a mortal: it being as certaine that every man ſhall die, as it is certaine that he lives, Pſal. 89.48. What man is he that liveth and ſhall not ſee death? Shall he deliver his ſoul from the hand of the grave? Selah: mark that ſays the Pſalmiſt,Cui naſci conti­git mori reſtat. Seneca. he puts a note of attention and obſervation upon i; though it be an ordinary truth, it deſerves an extraordinary conſi­deration: and 'tis not only aſserted by Scripture, but 'tis ſealed by the experiences of all the world.

And indeed who has not a ſpeculative notion of this truth? The practical improvement is the main conſide­rable, as Solomon ſaith, for the living to lay it to heart,Eccleſ. 7.2. that's the duty.

Uſe is,

  • 1. Of information.
  • 2. Of Exhortation.

1. Hence we ſee the miſchief and miſery of ſin, it hath brought death, and ruine upon all Adams poſterity! if ſin had not been committed, death had not been appointed; he hath appeared ſaith the Apoſtle, to put away ſin, as it is ap­pointed to men to die, (viz.) becauſe of ſin; if we had not ſin­ned, we had not died; upon the death of the ſoul, came in the death of the body; the kernel was corrupted,〈…〉〈 in non-Latin alphabet 〉. Phil, Allegor. lib. and the ſhell became rotten and withered: Gen. 2.17. In the day thou eateſt thereof thou ſhalt ſurely die, 'tis in the He­brew, dying thou ſhalt die; dying in eating, thou ſhalt die8 for eating; dying as the ſin, thou ſhalt die as the ſcourge; dying as the crime, thou ſhalt die as the curſe; dying in the ſoul, thou ſhalt die in the body, yea and in ſoul alſo to all eternity.

I know there are that deny this truth,Audenter de­terminamus mortem non ex natura ſecutam hominem, ſed ex culpa. Ter. ul. de Anim. 〈…〉〈 in non-Latin alphabet 〉, &c. Juſt. Mattyr. Reſp. ad Graeces that temporal death is the puniſhment of ſin, as Pelagians and Socini­ans upon different grounds and reaſons, which I ſhall here neither canvaſe, much leſſe go about to confute; only propound to ſober judgements that of the Apoſtle; and〈…〉〈 in non-Latin alphabet 〉, as he ſaid, Paul for my money, Rom. 6.23. The wages of ſin is death, death temporal as well as eternal, as is clear by that, Rom. 5.12. By one man ſin entred into the world, and death by ſinne, and ſo death paſſed upon all men, (viz.) natural death, temporal death.

2. Is it ſo, that death is the lot and portion of all men? Then let us be exhorted ſeriouſly and in good earneſt

  • 1.
    Praevidere. Providere.
    To look for it.
  • 2. To provide for it.

1. Be exhorted oh Chriſtians to look for death, for it's certainly a comming;Incertum eſt quo in loco te mers expectet, itaque tu illam omni loco expe­cta. Seneca Epiſt. 26. God has not told us when we ſhall die, nor where we ſhall die, nor by what means we ſhall die, nor how we ſhall die, ſlowly or ſpeedily, lingringly or ſuddenly, with the ſolemnity of a ſickneſſe, or with­out, in the field, in the ſhop, at the table, in the bed; no, theſe things are lockt up within Gods Cabinet-councel; It is not for you to know the times or the ſeaſons,〈…〉〈 in non-Latin alphabet 〉Chryloſt. Ho­mi. de morte. ſaith Chriſt, which the Father hath put into his own power, Acts 1.7. 'Tis not, 'tis not; what? 'tis not lawful for you, 'tis not expedient for you, 'tis not indeed good for you to know theſe circumſtances of time, and place, and manner; only this you may know, and do know, that die you muſt; all have died hitherto, and you muſt fol­low,9 expect it; Art thou greater than our father Abra­ham which is dead? ſaid they, John 8.53. ſo ſay I, thou rich man, thou ſtrong man, thou young man, thou good man, thou great man, art thou greater than our father A­braham that's dead? Joſh. 23.14. Iſa. 40.6.I go the way of all fleſh ſaith Jo­ſhua: what man, art not thou fleſh? mark, all fleſh is graſs, and all the goodlineſſe thereof as the flower of graſſe; fleſh withers ſoon, but the goodlineſſe of fleſh ſooner; the beauty of fleſh, and the ſtrength of fleſh, and the ho­nour of fleſh, and the wealth of fleſh; alas it may be theſe things a great while before fleſh be gone; as the flower fades and is blown away before the ſtalke is dried up; ſo true is that of the Pſalmiſt, Pſal. 39.5. Verily every man at his beſt eſtate is altogether vanity, Selah.

2. Let me hence perſwade you to provide for it, as it is your wiſdom to look for it, ſo it will be your intereſt and ſecurity to provide for it, make a vertue of a neceſſity; muſt you die? oh be willing to die, oh be ready to die; That's a gallant ſpeech of the Apoſtles, 2 Tim. 4.6. I am ready to be offer'd, ſaith Paul, i. e. I am ready to die, ſaith he, and the time of my departure is at hand; oh if Pauls de­parture had been at hand, and he had not been ready to depart, it had been a very ſad thing; but here was Pauls comfort and ſafety, death was ready for him, and he was ready for death: I am ready to die; oh how unready are many men to die! how unready is the drunkard to die! how unready is the worldling to die! how unready is the voluptuous perſon to die? in one word, how unready is the Chriſtleſſe man to die! For the Lords ſake Sirs make it your buſineſſe to be ready to die, that you may be able to ſay, Why is his chariot ſo long a coming,Judg. 5.28. and why tarry the wheeles of his chariot? I am ready to be offered. Three things muſt be done ere you can be thus ready to die.


1. Exod. 10.17. 2 Cor. 11.23. Mors complecti­tur omnis gene­ris calamitates propter peccatum in hac vita to­lerandas, quae ſunt mortis ca­duceatores, & nuncii. Ger­hard.Make ſure of Chriſt; there is but one malady in the world, and that's ſin; and there is but one grief and pain in the world, and that's death; and accordingly there is but one remedy in the world to cure this malady, and to ſweeten or remove this pain, and that's Chriſt; Oh labour for an intereſt in him. When Noah knew that the Flood was coming, he gat him an Ark, and he gat him into the Ark alſo, Gen. My Be­loved, let me tell you the Floods's a coming, let me warn every man and woman this day, as Noah did the old World, that there is a Flood a coming; poſ­ſibly an univerſal deluge of wrath and judgement upon the whole Nation, for the crying ſins and abominations thereof; however this is certain, that thine and my particular flood is approaching, to ſweep us out of the Land of the living, and to hurry us into the botom of the grave; Death's a coming be ſure; the harbingers of death are come already upon ſome of us, Aches, and Pains, and Conſumptions, and other languiſhing di­ſeaſes, and old age, and hark! the ſound of their Maſters feet is behind them. 2 Kings 6.32. Arca Noe eſt Chriſtus & Eccleſia Chriſti, ita ut quiunque ext a hanc Arcam in­veniuntur reg­nante diluvis peribunt. Aug. lib. 15. de Ci­vitate Dci, c. 26Oh therefore get your Ark ready, and get into your Ark; haſten to the City of refuge be­fore you be overtaken; get Chriſt and make ſure of Chriſt; 'tis dangerous truſting to opinion only, and pro­feſsion only, and other mens Eſteem only, and a few groundleſs hopes only; oh make ſure work in this mat­ter! man, thou canſt never be too ſure of Chriſt, get in­to Chriſt if thou mean'ſt to eſcape; 'Tis not enough to be upon Chriſt by outward profeſsion there are many thus who yet are damned notwithſtanding a Saviour; but you muſt be in Chriſt by juſtification and Renova­tion, by a lively faith and an exemplary life.

Doubtleſs there were many of the old World, that kept a great deal of ſcuffling and ſcrambling to get11 upon the Ark, when they ſaw the Flood was come in­deed; and there happily they might ſit a little; but a­las! now comes a blaſt of wind and blows off one, and then comes a wave of water and daſhes down another, and ſo they all periſh in the deluge;Gen. 7.23. only Noah and his Family who were in the Ark were ſaved; Ah Sirs, you muſt be in Chriſt, you muſt be in the Ark, if you mean to be ſaved from death, and hell, and the deluge of wrath to come: Turn to that place in Rev. 20. ult.Liber vitae id­circo rectè dici­tur liber•…gni, quia cuncti E­lecti quorum nomina in illo ſcripta ſunt, non aliter quam per Agnum Ieſum Chriſtum Juſti­ficati, renati, & conformes ima­gini ſuae facti, ſalvabun­tur Rupertus in Apocal. and com­pare it with ch. 21. ult. Whoſoever was not found written in the Lambs book of life, might in no wiſe enter into Heaven, but was caſt into the lake of fire; why the Lambs book of life? wah they muſt be juſtified, they muſt be renewed, they muſt be mortified, they muſt be ſanctified, as well as e­lected; they muſt be in the Lambs book of life as well as Gods book of life, if they will eſcape death; This Lamb has overcame death as David overcame Goliah, namely with his own weapon; All Iſrael feared the Giant till David came, and he cut off his head with his own ſword: Juſt ſo 'tis here, to thoſe that are out of Chriſt death is〈…〉〈 in non-Latin alphabet 〉, the King of terrors, as Job ſpeaks,Job. 18.14. 〈…〉〈 in non-Latin alphabet 〉. B­•…i. Selenc, O­rat. 32. and all have reaſon to fear him but Chriſt comes, and he cuts off his head with his own ſword, he kils death by death; get into Chriſt, and you make a perfect conqueſt of death, that you need not fear it; Rev. 12.11. They o­vercame by the blood of the Lamb, and by the word of their Teſtimony, and then they lov'd not their lives unto the death: then they were ready to die, then they were willing to die, then they fear'd not death; they fear'd to live rather then to die; they lov'd not their lives unto death. Oh how ſhould a poor ſoul tremble to die, that's out of Chriſt! I do not know any ſuch miſerable ſpectacle in the world, as a Chriſtleſs dying man: if a man was dying, and not Chriſtleſs, he might be comfortable, yea exceding joyful:12 he might ſing Simeons ſong,Luke 2.29. Egredere anima mea, now Lord let me be gone; if a man was Chriſtleſs, and not dy­ing, it might be ſomewhat tolerable: for happily the next meeting of Chriſt in an Ordinance, might be towards him his time of love; oh but to be a Chriſt-leſs, dying man to be Chriſtleſs and dying too; that's intolerable; Awake, awake oh ſoul, thou art a dying, God knows whether ever thou ſhalt hear a Sermon more; oh get Chriſt, and get into Chriſt, and that ſpeedily, or thou art undone.

2. Entertain thy thoughts much with premeditations of death before-hand; think with thy ſelf thus, What if I ſhould die now!O〈…〉〈 in non-Latin alphabet 〉. Clemens Alex lib. 4. Stromat Wards Serm. what If I ſhould die to morrow! what if I ſhould be the next corſe that ſhould be followed to the grave! this would tune thy ſpirit into a dying frame, this would make thee moderate thy joyes, thy griefs, thy cares, thy loves, all thy paſſions and affections: e­nough ſoul, enough, I muſt die ere long, and what needs all this? I have read a ſtory of one, that obſerving a ri­otous young Prodigal and Gallant to ſpend his time looſely, and wantonly, and ſinfully from day to day, gave him a Ring with a Death's head engraven upon it, on this condition, that he ſhould one hour daily for ſeven days together look on't and think on't: and it wrought (ſaies name Author) a marvelous change in the young mans life; oh beloved, if you would but think on't a little every day,Eccleſ. 7.2. if the living (as Solomon ſaith) would but lay it to heart now and then, what a change might be hoped for in mens lives and converſations! as your in­tereſt in Chriſt would make you habitually prepared, ſo theſe fore-thoughts of death would make you actual­ly prepared to die: Thoſe that put away from them the evil day, what did they do? Amos 6. They lay upon beds of Ivory, they ſtretcht themſelves upon their couches, they ate Lambs out of the flock, they drank wine in bowls,13 they chanted to the ſound of the Viol, and annointed them­ſelves with chief oyntments, i. e. They minded nothing, but eating, and drinking, and ſinging, and ſleeping, and gave themſelves over to all manner of luxury, pleaſure, and licentiouſneſs; whereas if they would but have ſuf­fered a death's head to have come to'th Table, it would have marr'd their mirth,〈…〉〈 in non-Latin alphabet 〉. Epctet. ap. Meliſ. l. 10. Orat. 19. and ſpoyl'd all their ſeaſting and revelling, as the hand-writing upon the wall, did Baliſhazzers quaffing; a Mene Mene, a numbring of their dayes a while by a ſerious conſideration and meditation of death, would have brought them to a ſober modera­tion in all things, and made them more fit to live, and more ready to die: Horſes when they are to run a race, are uſually exerciſed in the place before-hand, that they may be acquainted with the riſe, and fall, and level of the ground, leſt they ſhould ſtumble; Chriſtian, that thou maiſt not ſtumble when thou comeſt to die, but maiſt die willingly, chearfully, readily; oh 'tis good to be in the ground aforehand, good to meditate on death before it comes; get a ſight of this Baſilisk before it approaches thee, and then thou maiſt ſtand and out­ſtare it without harm; it may hit thee, but it cannot hurt thee.

3. Look beyond death into Eternity: a bare and naked conſideration of death will little avail upon the mind to ſobriety and reformation; it will not mortifie one luſt, nor make a man a pin the better either for living or dy­ing; thoſe Epheſian Beaſts and Corinthian Swine that Paul met with, they could quaff, and carouſe to one a­nother even out of a deaths head, they could revel and be drunk, though they were preſently to reel into their graves, 1 Cor. 15.32. Let us eat and drink, (ſay they) for to morrow we ſhall die; oh but to conſider death and its conſequents together, videre id manticae14 quod in tergo eſt,〈…〉〈 in non-Latin alphabet 〉. Cyril. Alexand. 5. Tom. part. 2. pag. 404. Ora­tio de exitu animi vere aurea. to look upon death with its after-claps, death and judgement at the heels, death and hell following it, death and eternity after death; this if a­ny thing will certainly awaken the drow­ſie and ſecure ſinner, to make him look about him; oh eternity, eternity! this never-never-never-never-never ending life of weal or wo is that aſtoniſhing conſi­deration that puzzles the thoughts of a finite capacity; who can look down from the ſhoar of time into the botomleſs o­cean of eternity without amazement! Is it no matter how thou dyeſt when eternity follows upon it? eternal happineſs to comfort thee, or eternal miſery to torment thee? ſure if theſe things were con­ſidered, we ſhould be every moment thinking of death, and providing for death: 'tis the priſon makes the Sar­geant terrible, and 'tis the gallows makes the Judge for­midable, and 'tis Judgment and Eternity that makes death ſo conſiderable; after this judgement, ſaith the Text.

Doctr. 2. Death comes but once to men naturally: in the ordinary courſe of nature men die but once. Nimirum or­dinariè. Go­marus.It is ap­pointed unto men once to die.

Some ſay that this word〈…〉〈 in non-Latin alphabet 〉once, is modus Praedicati non Subjecti; it is not ſay they, to be referred to dying but to appoynting, and ſo they quite alter the ſenſe: thus, it is once appointed unto men to die: and not as we read it, It is appointed unto men once to die. But this reading, though it may poſſibly agree with the Apoſtles Grammar, yet it doth not agree with his Logick; though it may happily ſtand in the Text, it cannot ſtand in the Context; the A­poſtle is here proving that Chriſt muſt be offered but once, and he proves it thus: It is appointed unto men once15 to die: you'l ſpoil his Argument if you do not ſo read it:

However if this place ſhould be intricate, other places are plain; Job 14.14. If a man die, ſhall he live again? his meaning is, No, he ſhall not live a natural life again, to die a ſecond time, Luke 12.4. Be not afraid of them that kill the body, and after that have no more that they can do: after the body be once kill'd, there's no ſlaughte­ring it o're again. If other places were as dark, yet experience puts it out of doubt, naturally and ordinarily men die but once.

'Tis true, the damned die in Hell, and the Godly die,De conſeta & naturali homi­num conditione lequitur; nam••od Lz rus & alti aliquot bis mr•••••nt, extraoadinari­um fuit. Beza. in loc. while they are upon earth; but that's a praeternatural and this is a ſupernatural death; men die but once naturally; and 'tis true alſo that there are Scripture-inſtances of ſome that have died twice, as the Shunamites Son, and Jairus daughter, and the Naimite, and Lazarus and others, but this was extraordinary, to magnifie the won­derful power of God in their preſent reſurrection; men die but once ordinarily. The truth is plain, oh that the im­provement might be as profitable! and it ſerves Beloved, for a twofold uſe.

1. To mitigate our fear of death. 2. To inſtigate our care of death.

1. It ſerves to mitigate our fear of death: if we muſt die but once, why then are we ſo fearfull of dying?〈…〉〈 in non-Latin alphabet 〉. Libanius Sophiſt. De­moſt. Apolog. why ſhould death be ſo terrible to us? it has but one ſtroke, it has but one ſhot, and if we rout it, it can never rally more.

Death comes once, we cannot avoid it, and it comes but once, why ſhould we fear it? that place I mentio­ned before, is pertinent to this purpoſe, Luke 12.4. Be not afraid of them that kill he body, and after that have no more that they can do; they are then at Hercules his pillars as16 we ſay, they are non-pluſt, they have done their worſt: oh but I'le forewarn you whom you ſhall fear; in the next verſe, fear not death, and fear not the inſtruments of death; but fear the God of death, fear him that has power to caſt into Hell, I ſay unto you, fear him.

This conſideration carried Luther on ſo vigorouſly and undauntedly in his work of Reformation,Quid ſi me oc­cidat Papa, aut damnet ultra Tartara Occi­ſum non ſuſcita­bit ut bis & iterum occidat. Luther. Tom. 2 mihi p 270. that he could die but once, and he mattered not for their cruel­ty and perſecution; what will the Pope do? ſayes he, (writing to his Father in his book de votis Monaſticis) perhaps he will kill me, but poteſtne reſuſcitare? can he raiſe me again to kill me a ſecond time, and ſo to ſlaughter me ore and ore again? no, that's my Com­fort. Chriſtians, death is like an huge Monſter that overthrows himſelf at one blow by his own bulk, and ſtriking once, he can never recover himſelf for a ſe­cond blow; Come, come, ſaid that precious Miniſter on Tower-hill, 'tis but one blow, and then we are in Hea­ven; wah fear not Chriſtians, death has but one blow, and let him do his worſt.

2. It ſerves to inſtigate our care of death; if we muſt die but once, ſure then we ſhould labour to die well; this ſhould provoke us to be careful how we die; that which is but once done, methinks that ſhould be well done; of all Contracts, you'l look to your Marriage, for that's ſuppoſed to be but once done; ſo it will be your wiſdom to look to your dying, for that's but once in all your life: you cannot correct your former death, by an after-dying; if you do not live well, you may happily live better; but if you do not die well, there's no ſecond E­dition of death:Paraeus in loc. and this is Paraeus his hint upon the place; ſi ſemel tantum moriendum, ut ſemel pie moriamur operam demus; do it well, ſaith he, for you muſt never do it more; Beloved, to die well, is


1. To die twice; we uſe to ſay, that which is well done, is twice done; and here Chriſtians, that muſt be twice done that's well done; you muſt firſt die unto ſin,Haec ſunt que faciunt invi•••mori. 1 Sam 25.37. before you can well die unto nature; if your luſts be not dead be­fore you die, your hearts will be dead when you come to die, and you'l have no heart to die. Nabal his heart was dead, when he came to die; why? he had living luſts, and therefore he had a dead heart: oh look to the work of Mortification! thoſe ſins are deadly,Quid ſaciet ho­mo ut vivat? mortificabit ſe­ipſum: quid faciet homo ut moiatur? vi­vificabit ſeip­ſam. Rabbini apud Buxtorf. that are not dead: they are mortal, if they are not mortified; the life of thy luſts muſt go for the life of thy ſoul. Come, come, be not ſo fooliſhly pitiful to yong Abſolom; the gentlier thou handleſt thy darling and boſom-luſt, the more it will prick, and ſting, and wound thy conſcience one day: if thou wouldſt die qui­etly, ſafely, comfortably, do not threaten thy luſts, or reſtrain them a little, but kill them, ſtab them; thy life muſt go for theirs elſe; no meeting of the firſt death, and no freedom from the ſecond death, without a part in the firſt reſurrection: Col. 3.3. Ye aredead, and your life is hid with Chriſt in God; but you are dead firſt.

2. To die well, is, To have nothing to do but to die when you come to die; Says the Prophet to Hezekiah, Set thine houſe in order, for thou muſt die, Iſa. 38.1. q.d. let every thing be done, let all thy buſineſs be diſpatcht, let there be nothing wanting to entertain death; alas Chriſtians! how much are mens houſes, and how much are mens hearts out of order uſually when death ap­proaches! many men have every thing to do when they come to die; then ſend for the Miniſter, then receive the Sacrament, then reſtore the bribe, never before: every thing to do when they come to die. Poor ſouls! is your glaſs run, and your ſun ſet, and all your work to do? what, is your ſick-bed made of braſs, and your18 cords of iron, that it muſt bear the burden of your whole life?Mat. 6.34. when ſufficient unto the day is the evil thereof. Does your pain require all your groans, and have you any left for your ſin? 'tis egregious deceit. Eccleſ. 9.10. Whatſoever thine hand findeth to do, do it with thy might,Dum polles vi­ribus. or as the Syriack has it, do it whileſt thou haſt might; do it vigorouſly, and do it ſpeedily; repent, and repent heartily and quickly; reform, and reform vigorouſly and ſpeedily; for there is no work nor device, nor knowledge, nor wiſdom in the grave whither thou goeſt.

3. To die well, is, To be ſure to live well; we muſt not think to have Lazarus's death and Dives's life, like him in Plutarch, that would live with Croeſus, as he ſaid, but he would die with Socrates; no; Balaams wiſhes are fooliſh and fruitleſs:Numb. 23.10. if you would die well, Chriſtians, you muſt have a care to live well; qualis vita, finis ita; if you would die quietly, you muſt live ſtrictly; if you would die comfortably, you muſt live conformably; if you would die happily, you muſt live holily. Mark the per­fect man, and behold the upright, for the end of that man is peace, Pſalm 37.37.

Doctr. 3. Death ever comes by, and never comes but by Gods appointment;〈…〉〈 in non-Latin alphabet 〉It is appointed unto men to die:Statutum eſt, nimirm fixo, imm bili & in­diſpenſabili Dei decrto. A Lapide. ſtatutum eſt, it is the Satute-Law of Heaven more firm then the Medes and Perſians: 'tis no Ordinance or Temporary Sanction that time may abrogate, but 'tis an Act and Statute of the ſupream Legiſlator never to be repeal'd. All our deaths with all the circumſtances thereof, when, where, how, why, they are all fore­known and fore-appointed by God. Thou turneſt man to deſtruction, ſays Moſes, and ſayſt, return ye children of men, Pſal. 90.3. whoever may be the inſtument, 'tis God alone that is the chief Agent in life and death; he has poteſtatem necis & vitae; he ſpake at firſt and19 the creature was made; he does but ſpeak again,Dicta Dei ſunt facta; verbDei ſunt opera. Greg. and 'tis deſtroyed; thou turneſt (viz.) in that thou ſayſt, Return: if a Sparrow cannot fall to the ground without Gods appointment, ſurely then not a body to the grave; for ye are of more value than many Sparrows. Mat. 10.29. Ver. 31.Tis an ex­cellent Note that Expoſitors give from that Zech. 6. the three firſt verſes, of the viſion of Chariots of red horſes, and black horſes, and white horſes, and bay horſes coming out from between two brazen moun­tains; I turned, and lift up mine eyes and looked, and be­hold, ſays the Prophet, there came four Chariots out from between two Mountains,Montes ſunt duo. i.e. mens & voluntas, ſa­pientia & De­cretum, Diſpo­ſitio & Defini­tio, Praeordina­tio & Execu­tio. A Lapide. Pemble in loc. Paraeus in loc. Trap ib. and the mountains were mountains of braſs: In the firſt Chariot were red horſes, in the ſecond black, in the third white, in the fourth bay horſes, i. e. all the various diſpenſations of providence to the Church and people of God in the world, they are all fore-ſeen and fore-appointed by God himſelf: The red horſes, and the white horſes, or the pale horſes, as 'tis in the Re­velations, theſe come forth from the brazen mountains, intimating that death, all kind of death, the death of war, the red horſes, the death of peace, the white or pale horſes, it happens and fals out according to Gods purpoſe and immutable decree, that's as firm and ſtable as brazen mountains which cannot be removed.

Uſe. Does Death ever comeby, and never come but by Gods appointment? Then when any of our neareſt or deareſt friends and relations are taken out of the world by death, this conſideration ſhould work us

  • 1. To comfort; or at leaſt
  • 2. To ſilence and ſubmiſsion to the hand of God.

1. To comfort if it be poſsible; I am ſure it is very reaſo­nable; this may comfort us in the death of our friends, be­cauſe nothing happens to them, but what God appoints and determines; ſhould we not take comfort when the20 will of God is done? David would not be comforted while his child was ſick, he would neither eat, nor drink, nor anoint; but when the child was dead, then David was comforted, 2 Sam. 12.20. what was the reaſon? was David glad that the child was dead? no: but he ſaw that the will of God was done, and that was Davids comfort; Chriſtians, are you Chriſtians? why, it was Chriſt's delight to do the will of God; it was Chriſt's meat and drink to do his will and to ſuffer his will alſo; how am I ſtraitned till it be accompliſh't! ſays he, Luke 12.50. oh ſhew your ſelves Chriſtians,Quam praepo­ſterum eſt qamque perver­ſum ut cum Dei voluntatem fieri poſtu­lemus, quando evocat nos & accerſit de hoc mundo Deus, non ſtatim vo­luntatis ejus imperio parea­mus! Cypr, de Mortalit. Sect. 12. 〈…〉〈 in non-Latin alphabet 〉. Philoſt. in vita Apol­lon. and now the will of God is done, be you comforted. Let not your cries contradict your prayers; you pray, thy will be done on earth, now 'tis ſo, do not repine at it; if it be an acci­dent and come by chance, weep on; but if it be appoint­ed, be you comforted.

2. At leſt let me prevail with you in the ſecond place, to ſilence and contentment, if I cannot work you to com­fort; if comfort will come hereafter, well and good; but I pray let there be contentment now; what will you lift at the brazen mountain? will you be fighters againſt God? you know what Pilate ſaid, What I have written, I have written; and ſo ſays God, what I have done, I have done: remember, it is appointed, do not put'h finger 'ith eye and cry, but lay the hand upon the mouth, and be ſilent. Aa­ron held his peace, Levit. 10.3. what Aaron was this? why look into Pſalm 106.16. Aaron, the Saint of the Lord, Saint Aaron, he held his peace; is it Saint-like think you, to murmur, and fret, and repine againſt the providences of God, and the appointments of God? is it comly ſo to do? comly, did I ſay? nay beloved is it ſafe ſo to do? but conſider

1. Your Friend is well I hope; he is not dead, but ſleeps: and if he ſleeps, he ſhall do well, John 11.12. he is not21 loſt but gone. Mors non eſt interitus, ſed introitus;〈…〉〈 in non-Latin alphabet 〉. Philoſtrat. in Heoicis. Fratres noſtros non eſſe lugen­dos de ſcuio li­beratos, cum ſci­amus nos eos〈…〉〈 in non-Latin alphabet 〉amitti ſed prae­mitti: & paulo poſt nec accipi­endas eſſe atras veſtes quando ii indumenta alba jam ſump­ſerint. Cypri­an de Morta­lit. Sect. 14. non eſt exitus, ſed tranſitus; ſays Cyprian, Death is not an End, but an Entrance; 'tis not a Deſtruction, but a Tranſlation; man does not ceaſe to be, but only to ap­pear. Why will you grudge him his happineſs? why will you mourn when he rejoyces? Joh. 20.15. Jeſus ſaid unto her, Woman, why weepeſt thou? whom ſeekeſt thon? Mary ſtood by the Sepulchre weeping, ver. 11. Mary, why weepeſt thou ſaith Chriſt, q. d. doſt thou look for him in the Sepulchre? art thou grieved, be­cauſe hee's i'th grave? thou art miſtaken, he is not here, but gone; he is riſen; Mary might weep perhaps look­ing down into'th grave; but could ſhe find in her heart to weep looking up into heaven? oh do not commit Maries ſolaeciſm, pointing downward, when you ſhould look upward. Object. True, he is well, and he has gained, we do not queſtion; but what ſhall we do in the mean-while? though he has gain'd, we have loſt; an Husband, ſays one, a Father, ſays another, a Brother ſays a third, a Friend, ſay all; and in truth we do not weep for him, but we weep for our ſelves. Why

2. Conſider God can, and to Faith God will, make a ſupply of all? truſt God; he now tries you to ſee how you can truſt him; ſaid Elkanah once to Hannah, 1 Sam. 1.8. Hannah, Hannah, am not I better to thee then ten ſons? why God ſeems now to ſpeak the very ſame language, Hannah, Hannah, am not I better to thee then ten Hus­bands? am I not better to thee then ten Fathers? am not I better to you all then ten thouſand Friends? Oh be ſi­lent, be ſilent.

But methinks I ſee abundance of objections crowding in, and beloved, I beſeech you give me leave to confine the reſt of my Sermon, at leaſt to ſuit it to one particular ear; let me ſay with the Meſſenger to Jehu, 2 Kings 9.5. My Errand is to thee, even to thee.


Object. Oh ſaies one, I have loſt my husband! what's dearer than an husband? Gen. 2.23. 〈…〉〈 in non-Latin alphabet 〉. Omnia mea eſt maritus. Plu­tarchus de ux­ore PhocionisIf I had loſt all my eſtate, if I had loſt all my other friends, if I had loſt my children, it would not have ſmarted half ſo much; I have loſt one child after another, that never cut me to the heart like this, this goes neere indeed, totouch my very bone & my vrey fleſh; nay, I could methinks have given my life for his, Oh my husband, my husband! would God I had died for thee: 'tis my husband, and would you have me to be ſilent? yes, you to be ſilent. For

1. I am verily perſwaded you have a better husband; let thoſe mourn for the loſſe of earthly comforts, that have no heavenly: your Chriſt is your better husband; let one forſake father, and mother, and cleave to's wife, or husband, and they twain ſhall be one fleſh, Matth. 19.5. aye but let one forſake father, and mother, and wife, and husband, and all to cleave to Chriſt, Matth. 10.37. and they twain ſhall be one ſpirit, 1 Cor. 6.17. If Chriſt be your Husband, be willing to part with this husband; you know it was Eve's comfort in a like caſe, Gen. 4.25. God (ſaith ſhe) hath appointed me another ſeed inſtead of Abel. Why, God has left you another husband inſtead of this, Thy Maker is thy husband, Iſa. 54.5. But

2. Be ſilent, why ſo? 〈…〉〈 in non-Latin alphabet 〉, it is appointed, there's no murmuring, there's no repining, there's no lifting at the brazen mountain; it is appointed.

Object. Aye, but I have loſt a good husband, a care­ful, provident, faithful husband, I never had need to care for any thing in my life, he brought me every thing to my hand, I wanted nothing; and he was a loving huſ­band too, none knows my loſſe; many others when they loſe their husbands, they do not loſe properly, but are rather eas'd on them, they were not comforts, but bur­den; they do not loſe them, but rather gain by the bar­gain:23 they were peſts, and plagues in the houſe and pa­riſh where they liv'd; yokes they were rather than yoke­fellows. They might look into the grae, and ſay, there lies my drunken husband, and there lies my uncleane husband, and there lies my careleſſe and prodigal huſ­band; Oh but mine was a loving, loyal, careful husband, and would you have me to be ſilent? yes, you to be ſi­lent. For,

1. Bleſſe God that you had ſuch an husband, and that you had him ſo long; every mercy layes on an obliga­tion to duty; ſhould not I be ſilent in the loſſe of him, now God commands me, ſince I was ſo comfortable in the enjoyment of him, whilſt God allowed me? Job 2.10. What? ſhall we receive good at the hand of the Lord, and ſhall we not receive evil! See if you have diſchar­ged your duty to ſo good an husband; let that, that take up your thoughts. But

2. Be ſilent, why? 〈…〉〈 in non-Latin alphabet 〉, it is appointed.

Object. Oh but he was an honeſt, godly man, as well as a good husband, & there are few of thoſe: others have the loſſe of him as well as I, an upright, faithful, conſci­entious man; his friends and neighbours bewaile and la­ment him, and would you have me to be ſilent? yes, you to be ſilent. For

1. 'Tis a great comfort to you now,O beatum illum hominem qui excedit cum no­mine bono ex hoc mundo. Rab­bin. apud. Bux­torf. 2 Sam. 18.33. 2 Sam. 12.20. that he has left the ſavour of a good name behind him, he is dead, but his name ſhall not die; Pſal. 112. 6. The juſt ſhall be had in everlaſting remembrance; moreover he was more ſit to dies, and this made him more willing to die; why then do you grieve? David lamented Abſolom; David la­mented not the child; why ſo? the one was not fit to die, but the other was. But

2. Be ſilent, why? 〈…〉〈 in non-Latin alphabet 〉ſtill, 'tis appointed.

Obj. Oh but I ſhall never ſee him more, and this grieves, Acts 20.38


1. Take heed what you ſay; if you murmur, you may never come to ſee him again; the murmuring Iſraelites were cut off from the Land of reſt, 1 Cor. 10.10. If you do not believe, you may indeed loſe him for ever, they entred not in becauſe of unbelief, Heb. 3.19. They longed for, they aimed at, they went towards, they came near, oh but they entred not in, becauſe of unbelief: of all the enemies they had to grapple with, unbelief was the ſtrongeſt, The Anakims were ſoone routed, the Zamzummims preſently conquered, the walls and bul­warks eaſily demoliſh't, the river Jordan inſtantly re­treated, but their unbelief ſtood to't, and beat them off the field; the frontires of the Land of Promiſe were guarded againſt them by the ſtrength and force of their own unbelief, oh take heed of that. But

2. Be ſilent, why? 〈…〉〈 in non-Latin alphabet 〉, 'tis a brazen mountain, and it cannot be removed: if now you have any farther diſpute with God, go anſwer the Prophet, Iſa. 41.21. Produce your cauſe ſaith the Lord, bring forth your ſtrong reaſons, ſaith the King of Jacob. No no beloved, 'tis im­par congreſsus, you'l have the worſt; reſolve therefore to conclude with Job, Chap. 40.4, 5. Behold I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth; Once have I ſpoken, but I will not anſwer, yea, twice, but I will proceed no farther.

And now beloved, I would have diſmiſt you all, could I have prevail'd with mine own heart and tongue to have been ſilent. Pſal. 112.6. Tres ſunt coro­nae, corona Le gis, Corona Sa­cerdotii, Corona Regni; Corona autem famae bo­nae ſuperat bas omnes. Pirk. Avoth cap. 4.But when I conſider that the juſt is to be had in everlaſting remembrance, though we have buried the body of this our deceaſed friend and brother, yet I would not willingly bury his name, which is as a ſweet oyntment poured forth amongſt all that knew him. And we have great need of holy Examples to be ſpurs and provocations to piety in this looſe and luke-warme ge­neration. 25And for my own part, I muſt acknowledge I have often times much more profited by the reading,〈…〉〈 in non-Latin alphabet 〉. Nazianz O­rat. in laud. Cyprian. 〈…〉〈 in non-Latin alphabet 〉. Chy­ſſt. Hom. 31. de Philog. or hearing of the life of ſome pious and exemplary Chri­ſtian, or Miniſter, then I have done by many Sermons: it has carried along with it ſuch a powerful and irre­ſiſtible influence to provoke to imitation. What I ſhall ſay, ſhall be very briefly, partly becauſe of the ſtrait of the time which I ſee has out-run me; and partly be­cauſe 'tis not my uſage and cuſtom to paint the ſepul­chres of the dead, or ſpeak any thing in this kind, wherein a little may be many times too much; and part­ly becauſe I am very ſenſible together with the reſt of my brethren, how this kind of practice has been abuſed to flattery and falſhood; And if the brazen Serpent it ſelf be made an Idol, 'tis not only lawful, but commendable to break it in pieces and call it Nehuſhtan; and laſtly, be­cauſe I would not,2 Kings 18.4. oh I would not gaſh thoſe wounds a­gain, and ſet them a bleeding afreſh, by reviving the ſenſe of ſo great a loſs, which I have endeavoured to bind up and heal.

There's none of us can be ignorant, oh that none of us might be inſenſible! that there is this day a good man faln in Iſrael; ſo I call him, a true Nathaniel,3. Ep. Jo. 12. a De­metrius indeed, who had a good report of all men and of the truth it ſelf: no Epithite methinks ſo fitly becoming him as this, and which I have heard again and again rung in mine ears, Good Mr. Cope is dead, good Mr. Cope is dead, and this ſure is a great loſs; a good man is a ſtake in the hedge: a good man is a pillar in the building, a good man is a prop in the place and Pariſh where he lives.

I have ſometimes compared the great men of the world, and the good men of the world to the Conſonants and Vowels in the Alphabet.

The Conſonants are the moſt and the biggeſt Letters,26 they take up moſt room, and carry the greateſt bulk; but believe it, the Vowels though they are the feweſt, and leaſt of all the Letters, yet they are moſt uſeful: they give the greateſt ſound of all, there's no pronounci­ation without Vowels: Oh beloved, though the great men of the world take up room, and make a ſhew above others, yet they are but Conſonants, a company of mute and dumb Conſonants for the moſt part: the good men they are the Vowels, that are of the greateſt uſe and moſt con­cernment at every turn: A good man to help with his prayers, a good man to adviſe with his counſels, a good man to interpoſe with his authority, this is the loſſe we lament, we have loſt a good man: death has blotted out a Vowel, and I fear me, there will be much ſilence where he is lacking: ſilence in the bed, and ſilence in the houſe, and ſilence in the ſhop, and ſilence in the Church, and ſilence in the Pariſh; for he was everywhere a Vowel, a good man in every reſpect.

He was good relatively, and he was good perſonally. He was relatively good, a good Husband, and a good Fa­ther, and a good Maſter, and a good Neighbour, and a good Chapman, and I am ſure he was a good Friend, Ex­pertocrede Roberto.

He was perſonally good alſo, which was the root of all: he was a ſerious, ſober, well-grounded, experimen­tal Chriſtian: he made as much conſcience in receiving of good, as he did in doing of good: he knew that his love to himſelf muſt be the Standard of his love to o­thers: and though he was no ſelf-lover, yet he did truly love himſelf: he remembred that of the Wiſe-man, Prov. 29.24. Whoſo is partner with wickedneſs, hateth his own ſoul; he was a lover of himſelf in this ſenſe, he loved his better part, his ſoul, his conſcience, his ſpiri­tual and eternal intereſt: he durſt never think of ſelf-deceit27 without horror and aſtoniſhment. A form of godlineſs he was never aſham'd of, oh but the power of godlineſs he inceſſantly endeavoured: that he knew could not incur ſo much hatred from men, as the want of this would indignation from God: and therefore that Scripture I perceiv'd uſed to be very much, and very cloſe upon his ſpirit, Pſal. 129.23, 24. Search me O God, and know my heart, try me and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting. Maximum ami­citiae venenum ſuperbia Placo ait nullum Regem non ex ſerveſſe ori­undum, nullum non ſervum ex Regibus••…o­deſtia itaque & familiaritas ra­dix eſt & al­trix honeſtae fa­mae Ant. Thy­ſius. I. C.

As to his Civil converſation amongſt men, it is happily known unto moſt of you, better than to my ſelf, his chearfulneſſe, his open-heartedneſſe, his freeneſſe, his kindneſſe to his friend; void of all affectation, mo­roſity, pride, conceitedneſſe, and thoſe other pieces of ſelf that are the bane of civil and humane ſociety: he had learnt in things ſinleſſe, and indifferent, to be made all things to all men, that he might not be burdenſome to any.

For his trading in the world, wherein God has bleſt him with a very plentiful eſtate, I have obſerved how accurate, how punctual, how juſt and impartial he would be, even to the duſt of the ballance; a great ornament to his Chriſtian profeſſion. Though he might ſome­times perhaps eate the bread of carefulneſſe, (for beleeve it, he was no ſluggard or idlebee in his particular calling) yet he abhorred and loathed from his very ſoul to eate the bread of violence, or the bread of oppreſſion, or the bread of deceit, and falſhood, and lies in his trading; In­ſomuch that I have often heard him feelingly, and paſſi­onately bewaile the great myſterie of iniquity that was in trading in London. And he would have beene glad to have had more exact principles and rules drawn him forth for the government of his ſhop; a rare thing!


He was ſo far from blinding conſcience, or bribing conſcience, or ſmothering conſcience, in this particular, that nothing was more welcome to him than that which did but hit conſcience, and awaken conſcience, and di­rect conſcience. And I obſerv'd, that when Providence caſt me upon a large diſcourſe on that ſubject, how heed­fully and delightfully he attended it; and when I had ſpoken much about the nature, offices, and acts of con­ſcience, and about the defilement of that faculty, and the neceſſity of its holineſſe and renovation, and had ex­horted my people to get an holy conſcience, and to keep an holy conſcience, and told them I would proceed in to ſhew them how they muſt uſe an holy conſcienceg, all affairs of life, and eſpecially in buying and ſellinth This good man waiting for this, and coming often wi•…l a greedy appetite to make a meale of this diſh, and ſtc­finding me upon diverſions, and digreſſions on other oc­caſional ſubjects, at laſt he accoſts me with this lan­guage, chearfully I confeſſe it was, but to me exceeding piercingly: Sir, ſaid he, When will you make conſcience of preaching on conſcience? an expreſſion that I recei­ved in the words of the Poet,〈…〉〈 in non-Latin alphabet 〉, &c. Me­thought they were non verba, ſed fulmina; not words, but thunderbolts that flew out of his mouth; I took it then as a word from heaven, and 'twas a reproof that yet ſticks in my ſides; faine would this good man have ranſackt conſcience to the bottome.

As to his religious converſation; and that which did more immediately concerne the worſhip of God, I have known him much more intimately of late, than here­tofore; ſo that he might have ſaid to me, as Paul did to Timothy, 2 Tim. 3.10. Thou haſt fully known my manner of life, purpoſe, faith, patience, &c. and I bleſs God for thoſe family-repetitions, conferences, prayers,29 I have enjoyed with him lately, ſince God was pleaſed to make ſo ſad a breach in my own family.

As to duty, he would be ſpiritual in it, he would be univerſal in it; ſometimes complaining he had loſt a duty, and loſt a Sermon, when he had not an opportunity to be preſent; but he would oftner complain, he had loſt himſelf in a duty, and loſt his heart in a Sermon, ſo ſluggiſh, and ſo dead, as he ſaid; he was never ſatisfi­ed in a Duty, without communion with God in that duty: He heard out of conſcience, and not out of cu­rioſity; and although the quickneſſe of his apprehen­ſion, and the pregnancy of his parts, and the activity of his ſpirit, being alwayes〈…〉〈 in non-Latin alphabet 〉, digging into the mine of truth, I ſay, though theſe might be apt to be­tray him to temptations, to gad up and down to hear and ſee what the new lights of the times could hold forth, yet the ſobriety of his judgement, and the con­ſciouſneſſe of his duty checkt that curioſity; and he would hear without diſtinction, any pious, ſober, Or­thodox Miniſter. He did not judge of men by factions or parties, whether they were Presbyterian, or whether they were Epiſcopal, or whether they were Independent, but he judged then as he does now, whether they were holy or no, or whether they were ſound or no, or whe­ther they were ſincere or not ſincere; Not ſincere did I ſay? Nay, herein his judgement was not poſitive and peremptory, but only negative and ſuſpenſive; his Re­probation; pardon the expreſſion, was a pure and meere preterition; he blotted no man out of his book of eſti­mation, only he did not take every man in; And though he had an Eagles eye of judgement, to diſcerne the depth and acumen of the higheſt; yet he had a large skirt of charity, to cover the infirmities of the mean­eſt and weakeſt; he eſteemed all the Miniſters of Jeſus Chriſt for their work-ſake.


He would be univerſal in duty as well as ſpiritual; he was for prayer, hearing, conference, faſting, aye, and Sa­craments too; 'tis true, it was a good while ere he ſaw the abſolute neceſſity of that Ordinance of the Supper; but when he was convinced, oh how did he bewaile the neglect, and how conſtant was his attendance ever after, not miſſing one day but that which he was deprived of by ſickneſſe!

And now I come to the laſt ſcene of his life; When God lockt him up, and made him his cloſe priſoner, he was not long ſick, but he had it ſeemes beene troubled with a Chronick diſtemper that uſhered in his death. It was my unhappineſſe not to viſit him (through igno­rance of his condition) for about a week of his ſickneſſe, when I came to him, I found him weak, but exceeding ſenſible of his ſoul, and everlaſting ſtate into which he was paſſing; indeed he was inſenſible of his worldly af­fairs, minded neither wife nor child, nor any thing, which was a wonder to me, and that even then he ſhould an­ſwer ſo ſolidly and pertinently to ſpiritual points; which put me in minde of a paſſage I have read concerning Melancthon,Carmin. in vit. Melancthom. that he was ſo taken up with ſolicitous thoughts about the ſtate of the Church and Reforma­tion in his dayes, that he forgat the death of his daugh­ter. This good man was ſo raviſht, tranſported and ſwallowed up with thoughts of his ſoul, and his God, and his future happineſſe, that he minded not preſent enjoyments; we then prayed, and he was much ſtreng­thened and comforted, as he whiſpered to us.

But afterwards we prayed again, and then ſo vigo­rous was he in duty, that eyes, and hands, and feet, and all the parts of his body were ſo active and reſtleſſe, ſtir­ring and moving upward, as if the ſoul would have car­ried the body along with it to heaven inſtantly; here31 he wept much as it was obſerved, though he had beene languiſhing for ſo many dayes together; After the duty he expreſt himſelf in the evenneſſe of a ſober, hum­ble, wained, ſelf-reſigning ſpirit, willing to go, but waiting to be called, and continuing in this temper a few dayes longer, placide dormivit in Domino, he ſlept ſweetly in the Lord.


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TextThe grand statute: or The law of death unalterable; opened and applied in a sermon preached May 11. 1660. At the funerals of that pious, useful, and much lamented gent. Mr. John Cope in the parish-church of St. Mary-Bothaw London. By John Kitchin, M.A. minister of St. Mary-Abchurch London.
AuthorKitchin, John..
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Bibliographic informationThe grand statute: or The law of death unalterable; opened and applied in a sermon preached May 11. 1660. At the funerals of that pious, useful, and much lamented gent. Mr. John Cope in the parish-church of St. Mary-Bothaw London. By John Kitchin, M.A. minister of St. Mary-Abchurch London. Kitchin, John.. [8], 31, [1] p. printed for Francis Kitchin and John Garway, and are to be sold at the sign of St. Pauls Church in Pauls-Chaine,London :1660.. (Annotation on Thomason copy: "Aug: 27.".) (Reproduction of the original in the British Library.)
  • Cope, John, d. 1660 -- Early works to 1800.
  • Funeral sermons -- 17th century.

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EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database ( The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

Publication information

  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2).
  • DLPS A87797
  • STC Wing K655
  • STC Thomason E1040_17
  • STC ESTC R207918
  • EEBO-CITATION 99866937
  • PROQUEST 99866937
  • VID 119226

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.