A SERMON PREACHED AT CONSTANTINOPLE, in the Vines of PERAH, at the Funeral of the virtuous and admired Lady ANNE GLOVER, sometime Wife to the Honourable Knight Sir THOMAS GLOVER, and then Ambassador ordinary for his Majesty of GREAT BRITAIN, in the Port of the Great Turk. By WILLIAM FORD Bachelor in Divinity, and lately Preacher to the right Honourable Ambassador, and the rest of the English Nation resident there.  

Of Death.  
Of Tears.  
Of Pilgrimage.  
Of The Grave.   
LONDON, Printed by EDWARD GRIFFIN for Francis Constable, and are to be sold at his shop at the white Lion, over against the great North door of Saint Paul's. Anno Dom. 1616.   

TO THE MOST HONOURED ACCOMPLISHED AND VIRTUOUS beautified Lady the Lady WENTWORTH, Wife to the most noble and most worthy of all honours, and all titles, LORD, the Lord WENTWORTH.  
THis Sermon 
The Turk permitteth Christ's Gospel to be preached; the Pope condemneth it to the rack and inquisition; who is the better man?  (most virtuous and honour: Lady) conceived at first in the Vines of Perah, adjoining to renowned Constantinople, the stamboll or great City of the great Turk; and there delivered (instead of a fair Temple) in a pleasant Garden, under a lofty Cypress 
* A Tree fit for such assemblies for the Ancients were wont to bear the branches thereof in their Funerals.  tree, in a goodly assembly of divers Nations 
* There were present of most Nations under the Sun, English, French, Dutch, , Italian, Popish, Hungarian, Transylvanian, Molda: Wallachian, Russes, Greekes, Armenians, Beddowines, Turks, jones, etc. , after long travail through many and strange Countries, is now at length by the propitious favour of the Almighty, footed in Great Britain; where thinking to have reposed its wearied limbs, is by gentle entreaty moved, and forcible importunity overruled, to begin a new travail, to undertake a new journey, visit many Cities, enter many houses, pass through many hands, offer itself to many quick-sighted eyes, submit to many censorious heads. As therefore in her first birth she had to shadow her from the suns scorching beams, a beautiful and umbriferous Tree; so she needeth some pleasing Canopy, some refreshing umbrello to shadow her still. And under whose wings may she better sustain and maintain herself (most virtuous and honour: Lady) then under yours? you were the Patroness of the Lady whom she honoureth, whose life she relateth, whose death she lamenteth, whose Funeral she celebrateth; you, together with your honourable and religious 
* The Lady Croft.  Mother, gave that Lady her breeding, communicated unto her your virtues, advanced her to her honours; so that the best of her life, her education, her virtues, her honours, she derived (next under God) from you: and therefore being dead, her wandering obsequies have recourse unto you for protection, presuming that for love you bore unto the living, 
Ruth 2.20.  you will not cease to do good unto the dead; the good you shall do her is to deign that your honourable name (as it was a Sanctuary unto herself while she lived) so it may patronage her Funerals being dead. It is not I, for what am I unknown to you, or my deservings? but she, or because she is not, I for her, or rather her living virtues for her dead self, that imploreth this gracious favour at your gentle hands. Your tender breast will not deny so humble a suitor; your old love will bid you yield to a desire so zealous. In full confidence whereof I have ventured to prefix your honourable name, which, if it find (as it fervently desireth) acceptance favourable, it shall perhaps encourage me to second it with some more pleasing and delightful subject, which mine own experience hath gathered from no less painful than far foreign observations. In the mean season my devoted heart shall devoutly pray for length of days, redoubled honours, grace's happiness, to descend and rest upon your virtuous head, and after this life the eternal crown of a better life.  
Your Honours in the most humble desire, and tender of his service and observance, WILLIAM FORD.   

EPITAPHIUM.  
VIator siste paululum, hic manes te monent ut maneas, haec citus lege, ac tacitus luge; si jussa obibis mea, domum demum tui memor abibis: In hoc tumulo, terrae cumulo, omni virtute cumulata, tumulata jacet Anna imo potius Agna (hoc ei enim nomen ut & omen etiam fata dederunt) Anna Lamb, manna dulcior, Agna mitior & amicior, in Anglico solo concepta, nunc in Caelum & Angelicum chorum recepta; quae illustrissimo Domino Thomae glover, apud hanc Ottamannorū portam Magnae Britaniae, etc. Legato regio nupta, se tam mitem ei Comitem praebuit, ut cum eo tanquam luna solem suum sequens, & cursum suum varijs terra marique erroribus flatibus & fluctibus invicta, non communi sed coelesti ordine persiciens, ab occidente in Orientem, lata, ecclipsim, terra hac (ut vides) interposita, passa sit, brevi lucem suam receptura, non perit enim, quae meliorem vitam reperit: Sed dum Libitinae libet, quotquot adsumus, absumus. Nos humiles imo humus ac fumus coelos nil caelare possumus, & natura nimis interdum matura quod boni offert, cito aufert, quamuis aliâs longior etiam mora mori alios non vedat. Haec volui a te meme volui, in quibus si te recte agnosces, mihi certe paucula haec ignosces, Vale. Etperge.   
Gen. 23. ver. 2.3.4. 
2. Then Sara died in Kiriatharba the same is Hebron in the land of Canaan. And Abraham came to mourn for her, and to weep for her.  
3. Then Abraham rose up from the sight of his Corpse and talked with the Hittites saying.  
4. I am a stranger and a foreigner among you, give me a possession of burial with you that I may bury my dead out of my sight  
FOr a sorrowful meeting, what more meet, than words, and songs, and sobs, and sighs of sorrow? speech with matter, matter with action, action with affection, affection with occasion should sympathise together. We have here before our eyes a sad spectacle, a hearse covered with Sable weeds, a coffin filled with worms and ashes; fitting for which object, we have singled out a doleful text, which doth entreat of nought but woes and sorrows, of death, of tears, of pilgrimage, of the grave. Of death, by the power of sin triumphing over life; of tears, as the fruits of sin weeping at the power of death; of pilgrimage, as the lot of life traveling unto death, of the grave, as the home of pilgrims and the house of death.  
Then Sarah died. Here is the power of death triumphing over life? And Abraham came to mourn for her and to weep for her, here are the fruits of sin weeping at the power of death. Then Abraham rising up, said unto the Hittites, I am a stranger and a foreigner among you, here is the lot of life, which is a pilgrimage unto death. Give me a possession of burial with you, here is the home of pilgrims and the house of death  
Then Sarah died. Thence observe, the general condition of mankind, even that which the Apostle hath confirmed 
* Heb. 9  It is appointed unto men that they shall once die. And Abraham came to mourn and weep for her, thence observe, that natural affection towards the dead is commendable in all, Then Abraham said I am a stranger and a foreigner among you. Thence observe, that all men are but strangers and pilgrims here on earth.  
Give me a possession of burial with you. Thence observe, that the dead are to be honoured with burial and a grave.  
That all men must once die, that natural affection towards the dead is commendable in all, that all are but pilgrims and strangers here on earth, that all after death are to be honoured with burial & a grave, are the four sad several subjects, of my ensuing sad discourse, which whiles I apply to this sad spectacle, apply you your hearts to sorrow, your eyes to tears, if not for her that is dead and gone (for she is blest and resteth from her labours) yet for your own sins, which will cause you (will you nill you) God knows how soon, look you how well, to follow after her, we will by God's assistance and your much desired patience, travish the same ground we have began to tread, tracing the steps, and following the method in the self same order we have propounded it.  
Then Sarah died. Was Sarah the first that died; was not mother Eve with her daughters and her daughter's daughters dead long before: if dead, and why not mentioned? what was rare and singular in Sarahs' death, that she alone above all other women, above Eve herself should deserve to have the first memorial, than Sarah died: surely I know no other reason but this, that as Abraham was the father so Sarah was the mother of the faithful, and therefore the holy Ghost vouchsafeth unto her, that which he denied to other women before her, an honourable mention both of her age, how long she lived and of the time of her death, when she died, when Sarah was an hundredth twenty and seven years old, so long lived she, than Sarah died Sarah though the mother of the faithful, though a holy and religious matron, though a Saint of God yet then Sarah died.  
Whence we observe the general condition of mankind.  
It is appointed unto men that they shall once die, all must drink of Sarahs' cup, the cup is full of one and the same liquor, the liquor is drawn from one and the same fountain, the fountain itself is poisoned, and if the fountain be unclean the streams will be troubled too, if the root be cankered the branches will whither also, if the head be diseased, the members will be distempered too, Now the head, the root, the fountain, as of Sarah so of all mankind, was father Adam, as therefore Adam by rushing against the law like a pitcher that dasheth against the wall, sinned not only in his own person, but in his human nature, not only in himself but in his descent, so he purchased the punishment of sin which is death, not only unto himself, unto his own person, but unto others, unto his human nature, of which we all partake. For as by one man saith the Apostle, (by one Adam and one Eve, two in sex, but one in nature, one in marriage, one in sinning, the woman seduced by the Serpent, the man induced by the woman, (sin entered into the world, and death by sin, so by the sin of one man, death went over all men, in whom all men had sinned, 
* Rom. 5.12.  But how did sin enter by one into the world; not by propagation of kind only, as Socinus the heretic averreth, but by participation of the fault also, and by imputation of the guilt; And how did death enter by sin? even as an effect that followeth yts cause, or as a shadow that accompanieth a body in the sun. And how went death over all; as a plague grassantis in domo, depopulating the city or a house where it entereth: or like an enemy pervagantis, vastantis, sternentis, raging ranging, destroying, all that he meets with, or like a hidden, poison that diffuseth its venom, unto every member, and penetrateth unto all and every part, not only unto a few sick weaklings, and poor starvelings, but generally unto all, high and low, rich and poor, bond and free, of what age, sex, condition, degree soever; all, men and women, young and old, great and little, strong and weak, are subject to death's stroke whence the poet crieth out.  
Heu mortem invisam quaesola ultricibus armis,  
Elatos fraenas animos, communia toti  
Genti sceptra tenens, aeternaque faedera seruans,  
Quae magnos parvosque teris, quae fortibus aequas  
Imbelles, populisque duces, seniumque iuventae. 
Maphaeus,   
True it is indeed that which Saint Austen taught long ago, God at first created man as a mean between Angels and beasts, that if he obeyed the Lord his true creator and kept his hests, he might be transported to the Angel's society, but if he became perverse in will, and offended the Lord his God, then that he might be cast unto death like a bruit beast; And to this end he placed him in the garden of Eden, the paradise of God, stored with matchless variety, of whatsoever delights heart could desire, especially garnished begnets hacaim, with the tree of life, and begnets haddagneth the tree of knowledge, which two trees he appointed him for two Sacraments, by the tree of life mystically importing that if he continued his obedience, he should surely enjoy life, never feel nor fear hunger, thirst, sickness, age, or death, by the tree of knowledge that if he transgressed the commandment, ipso facto In the very act 
* Gen. 2.  moth tamuth dying dye. he should most certainly die, or he should die a double death, the death of the body, & the death of the soul which accordingly happened, as had been threatened, for in the same hour he began to eat, he began to die, not only a spiritual death, which is a separation of man from God, who is the life of man and the length of 
* Deut. 30.  days, unto which and unto which only the heretic Socinus restraineth it, conceating the death of the body to be a sequel, not of sin but of nature, even of of nature uncorrupted, so that the body should have died though man had never sinned, but also and not only (as Ambrose erroneously thinketh) a corporal death, which is the dissolution of nature, and the souls last farewell until the general resurrection unto the body which actual dissolution though instantly it followed not, yet was to be seared every moment, for as in civil judgements & juridical proceed among men, a man condemned to death, though after his condemnation he be committed unto the jailor, by him cast again into the dungeon, and there linger for a long time a dying life, yet in common esteem he is rather reckoned among the dead, than the living, and we are wont to say of him sentence is past, he is a dead man: In the same manner Adam, from the very day and hour he received his sentence of mortality gnaphar attah, vel gnaphar thashubh, earth thou art, and into the earth thou shalt return, though after this, the line of his life were long extended, yet the nature of his life was but a death, because he was dead in doom, for he that makes himself liable unto punishment, is under punishment si non re, tamen sententia if not in deed yet in doom. And in this respect saith Saint Ambrose, Adam from the very act of his eating the forbidden fruit, may be rightly said to have died instantly, because he never after lived one day, hour, or moment, wherein he was not obnoxius unto death, we commonly say of them that have sucked in some strong and violent poison, actum est, he is a dead man, because though as yet he breathe, yet stay a little and lo he is stone dead: So may we say of Adam, and as of Adam, so of every son of Adam, who have all sinned in the sin of Adam, hic mortuus est, he is a dead man, because though as yet he live, yet having drank his deadly bane he must surely die.  
For ever since the sin of Adam, as soon as man begins to live, he gins a perpetual journey unto death, And there is none saith Saint Austen but is nearer death at the years end, than he was at the beginning, to morrow then to day, to day then yesterday, by and by then just now, and now then a little before, each part of time (if time have parts) that we pass, cuts of so much from our life, and the remainder still decreaseth, 
Austen in Psal. 127.  veniente pueritia saith Saint Austen moritur infantia, veniente adolescencia moritur pueritia, veniente iuventute moritur adolescentia, veniente senectute moritur iuventus, veniente morte moritur omnis aetas, when childhood cometh on, infancy dieth, when adolescency cometh childhood dieth, when youth cometh adolescency dieth, when old age cometh youth dieth, when death cometh all and every age dieth, so that look how many degrees of ages we desire to live so many degrees of death we desire to die, ask an old man where is his infancy where is his childhood? where is his adoloscencie? where is his youth? shall he not say true if he answer, alas all these are dead and gone, what speak I of ages? every year, month, day hour, of our life that we have lived, is dead to us, and we are dead with them, what therefore else is our whole life, but a long death. what is every day thereof but as 
* Lib. 1. Epist. 5.  Petrarch saith a degree unto death, what is every moment thereof but a motion unto death? whence it is that 
* In registro.  Gregory compares the life of man unto a sailor in a ship, for as he that saileth whether he stand or sit, or lie or walk, is always wafted onwards by the motion of the ship: so it is with us, whether we wake or whether we sleep, whether we walk or whether we talk, whether we sit or whether we lie, whether we will or whether we nill, by times moments we are carried forward unto our end, and as 
* Lib. 3. Epist. 24.  Seneca saith quo tidie morimur we die every day; for every day we lose part of our life, & tunc quoque cum crescimus vita decrescit and our life, even than decreaseth when it increaseth Parallel with that of 
* Cap. 2. lib. Solil.  Saint Austen vita mea quamtò magis crescit, tanto magis decrescit, & quanto magis procedit tanto magis ad mortem accedit, my life the more it increaseth the more it decreaseth the more it is lengthened the more it is shortened, and the longer I live the nearer I approach unto death, For all our life indeed is but a living death, or to make the best of it, it is no better than a continual passage unto death, wherein one can neither stay nor slake his pace, but all run in one and the same manner, with one and the same speed, for the short liver runneth his race no faster than he that liveth long, both run alike, both make speed alike, the difference is, the first hath not so far to run as the later. It is one thing to run further, another to run faster, he that lives long runneth further, but not a moment faster, every man hasteneth unto death alike though one have a lesser way to go then the other.  
And hence it is that though all men make equal haste yet all have not the same arrival unto death, but some in the morning, others in the noontide, others in the evening of their age, yet all in some one hour or other. For howsoever there may be some difference of time, yet there is no uncertainty of the end, but sooner or later it is certain all shall come to an end. 
job. 30.23.  I know assuredly, saith holy job, thou wilt bring me unto death, which is the house appointed for all the living, as a haven for all shipping. It may be when a ship is come to the mouth of the haven, a blast driveth it back again: but thither it will arrive at the last, so must we, all of us, at the gates of death, Omnes (saith the Poet) una manet mors, & calcanda semel via laethi, Death is the end of all, and once the way of death is to be troad of all. For as all stars move from the East to the West, and all the rivers run into one Sea so all men travel unto one home, the house of death, which therefore the 
* 1. King. 2 Josh. 23.14  Prophet in a proverbial manner calleth the way of all the earth. And as all trees have their death, either they fall through the tempests of winds, or rend in sunder through the violence of thunder, or whither away through the length of time: 
Isa. 51.6.  so all on earth are mortal. All flesh, saith the Prophet, waxeth old as a garment; a garment whether it be worn or whether it lie folded in a chest, perisheth at length, if it be not worn it will soon be moth-eaten, if worn, it will soon into rags. And as the leaves on a thick tree, some fall, and some grow: so is the generation of flesh and blood, one is borne, and another dieth: which the Heathen Poet well saw, 
Homer.  though he himself were blind, in that verse of his, which Pyrrhus Eleensis above all other verses so much commended:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Tale genus est hominum quale est foliorum, such is the generation of men as of leaves, so one perisheth & cometh to his end, and another riseth up in his place. And as the leaf buddeth, springeth, flourisheth, waxeth old and withereth away: so man is borne, groweth, flourisheth, waxeth old, and vanisheth away; and as many leaves are nipped in the bud: so many men are cut of in their youth, tale quidem genus est hominum quale est foliorum. So then such as a leaf is, such is a man; there is no leaf but at length withereth, and there is no man but at length dieth; the wind bloweth, and the leaf fadeth, death with his pestiferous breath approacheth, and man dieth. Who can stop the wind that it blow not? who can hinder death that it come not?  
What one writeth wittily of the Grammarian is true of every son of Adam, that being able to decline all other nouns in every case, could decline death in no case. there was never Orator so eloquent that could persuade death to spare him, never Gibber so mighty nor monarch so potent, that could withstand him. Nerus the fair Therscites the foul, Selym the cruel, Solyman the magnificent, Crassus the rich, Irus the poor, Damaetas the peasant, Agamemnon the Prince, all fall down at death's feet, if he command, we must away, no tears, no prayers, no threatenings, no entreatings will serve the turn: so stiff, so dease, so inexorable is death.  
There are means to tame the most fierce and savage beasts, means to break the hard marble, and to mollify the Adamant, but not any one thing to mitigate death's rage, Resistitur, saith Saint Austen, ignibus, undis, ferro, resistitur regibus, resistitur Imperijs 
* Aug. Psa. 121.  venit una mors & quis ei resistit? Fire, water, the sword, may be resisted, and Kings and Kingdoms may be resisted, but when death cometh who can resist it? non miseretur inopum (saith 
* Ber. de conu. cler.  Saint Bernard) non reveretur divitas, Death pitieth not the poor, regardeth not the rich, feareth not the mighty, spareth not any.  
It is in man's power indeed to say unto death, 
Polydor.  as sometime King Canutus said unto the Sea, when it began to flow. Sea I command thee that thou touch not my feet: but his command was bootless, for he had no sooner spoke the word, but the surging wave dashed him: So may man say unto death when it approacheth, Death I command thee not to come near me: but no force, death will strike him, and no more power hath man to keep back death that it strike not, than the mightiest King on earth to keep back the Sea that it dash not. The Sea will have his flux, and death will have his course, antiquum obtinent, they both keep their old wont, since the first division of waters, the Sea hath been accustomed to ebb and flow, who hath ever hindered it? and since the first corruption of nature, death hath been accustomed to slay and destroy, who hath resisted it? Other customs have and may be abolished, a King may command, and it is done; but what Monarch so absolute? what Emperor so potent, that could abrogate in his dominions this custom of dying? It was a custom among the Carthaginians to sacrifice human flesh, but this custom is abolished. It was a custom also among the Indians to eat man's flesh, but this custom is abolished too, many other inhuman and unnatural customs in the world have been, but they are or may be abolished. But this custom of dying, there was never yet any Prince, seen, read, or heard of, that could abolish. For this condition which the Wiseman saith, 
* Eccl. 14.  is the condition of all times remaineth still, Thou shalt die the death, no man, no means can abolish it.  
No not length of days, nor wisdom, nor riches, nor honour, nor beauty, nor strength, no not that excellent grace and gift of holiness and piety. The Ancient, Fathers and patriarchs before the flood lived very long, some 700. some 800. some 900. years and more, and yet at length of all and every one the conclusion is, he died. Solomon was a wise King, the wisest that ever was, he knew the nature of all simples, from the very Hyssop to the Cedar, and therefore if any, surely he above others could have preserved himself from death, and yet of him it is said in the end, he died.  
Samson was endued with extraordinary strength, at one time he slew a thousand with the jaw bone of an Ass, and yet he died. David was a man after Gods own heart, and yet he died. Moses saw God face to face, and yet he died. The Prophets were endued with a great measure of sanctification, yet the Prophet 
* Zach. 1.5  Zachary joins them all together in one state of mortality, your Fathers where are they? and do the Prophets live for ever? What say I the Prophets? Christ jesus himself the Son of God, the only son, the Son in whom he was well pleased, more wise than Solomon, more mighty than Samson, more holy than David, and all the Prophets, though he knew no sin in himself, yet for taking on him the burden of our sins, became subject to the same condition of mortality with us, and he died also. And that I go no further, but come home unto my Text, Sara who lived a hundred twenty and seven years, and was as the Hebrews mystically expound the numbers, so chaste and innocent at twenty years old, as she was at seven, and so fair at a hundred years old, as she was at twenty; yet neither her wisdom, not her beauty, nor her chastity, could aught avail her: but here you see the conclusion is, Then Sarah died.  
If any shall object, but Enoch and Elias died not, I answer, we know not, I rather think they did, and that Elias in his fiery Chariot had his body burnt, and Enoch who in his years matched the days of the sun 365. was without pain dissolved when God took his soul to heaven, or if they died not, yet as Origen saith, the general is not therefore false, because GOD hath dispensed in some particulars, though one or two died not, yet this is an universal truth of all men to be received and duly pondered. It is appointed unto men that they shall once die.  
And is it indeed 
* Heb. 9  appointed unto men that they shall once die? Is there but one way for all the earth to go, one door, death's 
* 1. Kin. 22  door, for all the living to turn into? how nearly then doth it concern us, to bethink ourselves of this way, to fit ourselves for this journey, and even in this life, to take care for another life, a better life, eternal life. A man that knows for certain he must resign his dwelling house, within a month, or a week, or a day, is very silly and simple, if he take no order for procuring some other habitation, 
* job 30.23  that when he is put out of his own house, he may have another to cover his head in: so will it be with us, who inhabit these houses of clay, whose foundation is the dust, 
* job. 4.  we know for certain we shall leave them, how soon we know not, perhaps to morrow, perhaps to day, perhaps this very hour, we are silly then and unprovident, if we take no care for providing other houses. What said 
* Ser. 2. dedi. Eccl.  Saint Bernard to his soul, Ad huc domum quidem habes (O anima) sed certa esto, quoniam in brevi (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) casura est domus tua, & nisitu provideris aliam, erís pluviae, vento, & frigori exponenda. O my soul thou hast yet a house to dwell in, but be assured thy house will shortly fall and moudre, and unless thou provide thee before hand of some other house, caitiff, forlorn and naked shalt thou be exposed unto the wind, the rain, and the cold: alas, who can stand in presence of this stormy tempest; happy therefore, thrice happy shalt thou be my soul, if then thy conscience tell thee, thou canst say unto thyself in faith and full assurance I know that if my earthly house of this Tabernacle be destroyed, I have a building given of God, that is, an house not made with hands, but eternal in the heavens, 2. Cor. 5.  
Again, is it appointed unto men that they must once die? Oh that we could every one of us (as we ought) seriously consider this, and daily and duly ponder with ourselves, of this theme, We must die. Doubtless this would cause us to fear God while we live, that we might find favour at his hands when we die. For who so feareth the Lord, it shall go well with him at the last, and he shall find favour at the day of his death 
* Eccl. 1. .  
2. It would move us to embrace the good, and refuse the evil, remembering that as Precious is the death of the Saints in the sight of the Lord: so evil is the death of sinners 
* Psal. 34. .  
3. It would abate in us the plumes of our pride, and humble us far below the Ninivites, and Ahab, considering that Earth we are, and into earth we shall return again, and why art thou proud O earth and ashes 
* Eccl. 10. .  
4. It would work in us a true remorse and sorrow for our sins, laying before our eyes the saying of our Saviour, Unless you repent also you shall likewise perish 
* Luke 13. .  
5. It would breed in us a distaste and dislike of earthly things, Facile enim contemnit omnia, saith Saint Jerome, qui se cogitat moriturum, as Esau when he was ready to die for hunger contemned his birthright, En morior quid mihi proderunt primogenita, 
* Goe 25.32  Lo I am almost dead, what is then this birthright to me? whereas contrariwise, they that dream of a long life treasure up to themselves in earth 
* Luke 12.   
6. It would expel out of our heart's rancour and hatred, procure love and amity, reunite and reconcile us to our brethren, whiles we are in the way 
* Mat. 5  seeing agreement will be too late when we are once delivered to the jailor.  
7. It would make us watchful of our ways, and learn us David's prayer: Lord, let me know mine end, and measure of my days what it is, 
* Psal. 39  let me know how long I have to live, and why would he know this? That he might apply his heart to wisdom, for in the grave there is none, O Lord, that remembreth thee 
* Psal. 6. .  
8. Lastly, this consideration that we must once die, would be a good motive unto us to learn by time how to die, for that which at length we must necessarily do, we will if we be wise learn by time how to do, among all other works which we are to do: to die, though it be the last, is not the least. 
Euripides & Seneca.  Yet miserable (say two learned heathens) a thing it is in the hour of death not to know how to die.  
Let us therefore, Christian brethren, above all things labour for this knowledge, whiles we live let us learn how to die, that so when death shall spread his pale colour over our faces, we may entertain it not in horror; but in honour, not as a loss; but an advantage, as a door opening to salvation, not a gate leading to destruction. Now if you shall ask me, but how must we learn to die? I will lead you to another of your own profession, to an ancient Hermit for an answer. It happened that a Merchant man (like yourselves) traveling through a Forest, espied near a little Cell, an old Hermit of whom he was inquisitive to know what he made there? The Hermit answered, My son I learn to die.  
Mar. What needs that, seeing whether thou wilt or no thou must shortly die? Her. And this is that troubleth me, seeing I must shortly die, and yet I know not how to die. Mar. But what is it to know how to die? Her. To know how to die is to eschew evil, and do good, according to that of the Psalmist, Declina a malo & fac bonum. Mar. Father, what dost thou eat that thou art so long lived? Her. I eat the best meat. Mar. But who prepareth it? Her. The best Cook, hunger. Mer. What are thy meditations and discourses? Her. I call to mind the time past, consider in the bitterness of my soul, how I have spent my former years, and where I find that I have done well I thank my God, where ill, I sorrow and repent Mer. Art thou rich? Her. I have more than I would, to wit, this body of mine. Mer. What then, wouldst thou die? Her. I would willingly die well that I might obtain eternal life. Mar. Canst thou instruct me how to die well, and to live eternally? Her. I can, what is thy profession? Mer. I am a Merchant. Her. If thou wilt play the true Merchant, and buy the greater for the less, the better for the worse, look up to heaven, behold it is better and greater than the whole earth, sell all and buy that; sell thy sins, sell thy pleasures, sell thy profits, buy this one jewel, and to this end, cast thy bread upon the waters, make thee friends of the unrighteous Mammon, by doing good: now the good which the Lord requireth of thee is (as the 
* Mica. 6.  Prophet witnesseth) To do judgement, to love mercy, and walk with the Lord our God, this do and thou shalt have eternal life. Mer. So may I live as I follow thy counsel: Farewell. Her. Go in peace.  
These and the like good fruits, good motions, good affections, the consideration of our end & dissolution would engender in us, and happy, yea thrice happy, are they that thus consider. And to set you forward herein, consider I beseech you, consider with yourselves what you are? what your life is? What you are, the Poet telleth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man is a shadow, a dream, or a dreaming shadow. What your life is, daily experience showeth, 
* jam. 4.14  It is a vapour that soon vanisheth, a dry lease carried with every wind, a sleep fed with imaginary dreams, a Tragedy of transitory things, it passeth away like a post in the night, like a ship in the Sea, like a Bird in the air, whose tract the air closeth: concerning the shortness thereof, the Heathen Poet could say, A man is but a man of a day old, the kingly Prophet said, it was but a span long; Moses and Solomon say, It is a life of days; job, Esay, Paul, compare it to a bubble, a sleep, a booth, a shepherds tent, which every day is renewed: yea, they come so far at length, that they compare it to a thought, whereof there may be a thousand in one day. But what need we these resemblances, sith we can turn ourselves no way, but something there is which may put us in mind of our mortality. Can you enter your Counting houses, and cast eye upon your hourglass, and not consider that as the hour passeth, so doth our life? Can you sit in your chairs by the fire side, and see a great quantity of wood turned into smoke and ashes, and not consider with the Poet, Sic in non hominem vertitur omnis homo, So man, no man will suddenly become? Can you walk forth into the fields, and see how some grass is coming, some newly withered, some already come, and not consider with the 
* Esa. 40.6  Prophet, That all flesh is grass, and all the grass thereof is as the flower of the field? Can you feel the air move and the wind beat in your faces, and not consider the breath of man is in his nostrils, stop his 
* Esa. 2.22  nostrils, and his breath is gone, and that the strongest tenure of your life is but by a puff of wind? Can you sit on the rivers bank, & not consider that as the river runneth, and not returneth, so doth your life? Can you shoot in the fields, and not consider, that as the arrow flieth in the air, so swiftly do your days pass? Or if we be like Horse and Mule without understanding to consider this, yet I am sure we cannot be so senseless, as not to consider that which every days light presenteth to our view.  
To day our superiors, to morrow our inferiors, next day our equals, one while our friends, another while our foes are taken from us, and life from them. And may not the same happen unto any one, or every one of us, which happeneth unto them, are we more free than they? It is a good comparison of one who likeneth death unto an Archer that shoots sometime beyond us, not sparing our superiors, sometime short of us striking our inferiors, sometime at our right hand depriving us of our friends, sometime at our left hand hitting our foes, and now and then it hits the mark itself, and we are dead as well as others.  
And surely if we go no further than our own selves, and consider how many diseases we continually carry about us, what aches affect our bones, what heaviness our bodies, what dimness our eyes, what deafness our ears, what trembling our hands, what rottenness our teeth, what balnesse our head, what grains our hairs. All and every one of these, as so many loud alarms would sound unto us, Death is near: or if none of these did affect us within, yet how many thou sand dangers do daily threaten us without, and seem to show us present death? Go into the ship, 
Caluin.  there is but a feet thickness between thee and death. Sat on horseback in the slipping of one foot, thy life is in danger: go through the streets of the City, even how many tiles are upon the houses, to so many perils art thou subject: If there be an Iron tool in thy hand or thy friends, the harm is ready prepared: how many wild beasts thou seest, they are all armed to thy destruction. If thou mean to shut up thyself in a garden, well sensed, where may appear nothing but pleasantness of air and ground, there sometime lurketh a Serpent: The house which is subject to winds and storms, doth continually threaten thee with falling on thy head, I speak not of poisonings, treasons, robberies, open violence, of which part do besiege us at home, and part do follow us abroad, examples tending to this purpose are infinite, whereof I will produce a few, thereby to put us in mind that the same things may happen unto ourselves, for which cause hardly should a moment of our life time be spent, without due and entire consideration of our death. If then we ascend the theatre of man's life, and look about, we shall see some to have perished with sudden death 
1 Ananias & Sap. , others with grief 
2 Eli. , others with joy 
3 Rhodius Diagoras. , others with gluttony 
4 Domit. Afer. , others with drunkenness 
5 Attila King of Huns. , others with hunger 
6 Cleanthes. , others with thirst 
7 Thales milesiu. , others in their lascivious dalliances 
8 Corneiius Gal. , others with overwatching 
9 M. Attilius. , others with poison 
10 Photion Henric. 7. Emp. in a feast by a Mounke. : some by fire from heaven 
11 The Sodomites, Anastatius the Emperor an Euty chianhaer. , some by waters 
12 M. Marcellus. , some by earthquakes 
13 Ephrasius bish of Antioch. , some swallowed up quick 
14 Coran, Dathan and Abiron. , some stifled with smoke and vapours 
15 Catulus. , some choked with flies 
16 Adrian the Pope, 1159. , some with a fall, & sliding off their foot 
17 Nestorius' the haer. , some at the disburdening of nature 
18 Arrius haer. , some with a sudden fall from their horse 
19 Philip K. of France. judge Glanuil of Tanestock in Devon , others killed and torn asunder by Dogs 
20 Heraclitus Lucian the Apost. , Horses 
21 Hippolytus , Lions 
22 Licus Em. , Bears 
23 40. Child. , Boars 
24 Ancaeus K. of Samos. , Rats 
25 Hato bish. of Menas. Trag. 3. act 1. , and the like. I forbear to speak of other strange and unfortunate deaths, as that of Milo Crotoniates by the stock of an Oak which he had desired to tear asunder, but his strength failing him, and the cleft suddenly closing, was so fast held by the hands, that he became a prey to the beasts of the field. And that of Poet Aeschylus, who uncovering his bald pate in the warm sun, had his brain pan broken by the blow of a Tortuise, which an Eagle, taking his head for a white Marble stone, let fall to break, that afterward she might devour it. And that of Charles King of Navarre, who for the curing of some aches, having his body wrapped about with a linen cloth, that first, had been well steeped in Aqua vitae, was suddenly and unfortunately burnt by a candle, which his Physician having sowed the cloth about him, and wanting a knife to cut the thread, took to burn asunder, and the thread flaming to the cloth, caught such a sudden hold of the same, and Aqua vitae, that before any means could be applied, the King in this flame was burnt to death. I speak nothing of others who have untimely perished: some by one means, some by another. I conclude all with that saying of * Seneca, Eripere vitam nemo non homini potest, at nemo mortem, mill ad hanc aditus patent.  
What shall I say then? do so many things within us, so many things without us, so many things about us, threaten a continual death unto us? Miser homo cur te ad mortem non componis, cum sis pro certo moriturus, Then wretched man thou art, that dost not prepare thyself for death, seeing thou must certainly die.  
But alas the devil doth so deaf us, the world doth so blind us, and the sensuality of the flesh maketh us so extremely senseless, that we neither hear, nor see, nor feel what is every minute likely to befall us. If we be young, we fear not death at our backs, if old, we look a squint and see not death before our eyes. But hearken O young man and learn, as the old man can not live long, so the young man may die quickly: certain it is thou shalt die, uncertain when, because thou shouldest always live ready to die. But if it were so that in thy youth thou hadst a lease of thy life till age, granted by the Father of heaven, ratified by his Son, and sealed unto thee by the whole Trinity, than perchance there might be some pretence of thy carelessness. But now seeing every hour may be the last unto thee, since every moment may dissolve this earthly Tabernacle, since a thousand chances may at all times take thee unawares, and bereave thee of thy soul: who but more than mad would not consider of his end, and follow the Prophet Esaies' counsel, to seek the Lord in time, and salomon's precept, to learn wisdom in his youth.  
In like manner the old man, he will not think of death, until the time of his death, thinking to become a sudden Saint, who hath all his life time lived a wicked worldling. But hearken thou old man, and learn by the rich man in the Gospel, so he had also cast up his rest, he was settled rich and joyful, and deferred to be godly till he saw occasion, but what saith the Spirit of God: O fool this night shall they take thy soul from thee, this night in midst of thy jollity, in the security of thy sleep, suddenly, unwittingly shalt thou die. O miserable case (saith Saint Austen) when suddenly the senses fail, the body languisheth, death ready to burst in sunder the heart strings, the conscience heavy with sin, the devil ready to entertain thee. Who in this plight would not value a minute of repentance, to a Monarchy of wealth, and yet we banish away, days, and months, and years, not regarding the casualty in the end. I wish therefore, that old men as they have a privilege of years, so also they had the privilege of foresight herein; that as they see their bodies bending towards the earth, so they learn to send their souls towards heaven, and if they should not wish for their dissolution with Paul, yet they should wait all the days of their life for their changing with job.  
Finally, all men almost, both young and old, rich and poor, of all fashions, and of all degrees, put off this consideraon of death, and never think or prepare to die, till they find and feel they can no longer live. But, O let me beseech you all that here me this day, to exempt yourselves from this supine and ox like security. You know for certain you must die, you are every moment subject unto death, a thousand thousand chances may every day bereave you of your life? why then esteem of every present day, as the day of your death, and make such conscience of all your ways, words and works, as if you were presently to give an account of your life. Qui considerate qualiter erit in morte pavidus & providus erit in operatione, He that thinks always of dying will be circumspect in his doing.  
Think therefore, O think, and bethink yourselves of this, and in the depth of these thoughts, prepare yourselves for death. Set your houses, yea set your hearts in order, call your souls to account, turn yourselves as 
* 2. Kin. 20  Ezechias did to the wall, that is, from the world to God; weep, weep, and bewail your sins past, keep a narrow watch over your heart for the time to come, 
* Psa. 38.  pray with David, Lord remember not the sins of my youth, and with Saint Ambrose, Lord forgive me my faults here, where I have sinned, for else where I cannot be relieved, except I have my pardon here; It is in vain to expect the restful comfort of forgiveness hereafter. 
* 2. cor. 6.2  Now is the acceptable time, as Saint Paul speaketh, now is the day of salvation: This world is for thy repentance, the other for thy recompense, Hic locus luctae, ille coronae, hoc cunaeorum tempus est illud coronatorum, as Saint Chrysostome speaketh, This is the place and time of combating, that of crowning, this of working, that of rewarding, this for thy mourning, that for thy comforting Now God is helping unto all men, seek ye therefore the 
* Isa. 55.  Lord whiles he is near, and post not off till to morrow, for you know not what a day may bring forth. It is certain death will come, but it cometh for the most part like a thief stealing, and creeping without any warning, take heed you be not taken unawares. You see the stroke thereof is universal, for if the reverence of old age, could have discountenanced it, Methushaleth had not died. If strength of body could have resisted it, Sampson had not died. If majesty could have terrified it, if counsel could have persuaded it, if riches could have bribed it: Nor Solomon, nor Achitophel, nor Dives had died. But Methushaleth is dead, and Samson is dead, and Solomon, and Achitophel, and Dives are dead, and what is it can free a man from death? Nay, if youth, if beauty, if virtue, if piety, could work any relent in death, from embracing his cruel hands in mortal blood: see where youth, where beauty, where virtue, where piety lie enshrined, wholly now defaced, obscured, eclipsed, and overshadowed in death. O death, how irrelenting is thy heart! how bloody are thy hands! how unpartial is thy stroke! how general is thy arrest! oh that the living would consider this. And let this suffice, to be spoken of the universality of death's stroke. Then Sara died.  
And Abraham came to mourn for Sarah and to weep for her.  
Whether Sara died in absence of Abraham; because Abraham is here said to come to mourn for her, as the jews affirm she did, & to this end feign, that when Abraham was on mount Moriah to sacrifice his son Isaac, the devil to make it a real tragedy, represented the manner of Isaac's offering up unto Sarah, whereupon, say they, she took a conceit and died: and so Abraham returning from the mount, and finding his wife dead, is said to come to mourn and to weep for her. But josephus hath sufficiently refuted this fancy: For, if Isaac were 25. years old at the time he should have been sacrificed, and Sarah after that lived 12. years, how then died Sarah presently, when she heard from the devil her son was sacrificed. Or whether he came from burying his father Therah, as some think, whom the jesuite Pererius would have to die but two years before, but the truth is that he was dead 62. years before, for Abraham was now 137. years old, who was borne in the 70. year of Therah's age, who lived 205. years in all: so Abraham was 75. years old, when his father died, to that add 62. so shall we have Abraham's age of 137. 
* Gen. 12.5   
Or whether he be said to come because he went out of his tent, and entered into Sarahs' tent, which is most probable: for though they sojourned together, yet their tents were asunder, as appeareth out of the last verse of the 24. Chapter, as the manner of those Countries was, the men to have their tents by themselves apart, and the women their tents apart, as here, among whom we sojourn: we see at this day the Turks have their houses and their rooms apart, half for themselves, and the other half for their wives and women slaves: or howsoever it was, we will not so much inquire from whence he came, as the end of his coming: which was to mourn and weep for Sara, whence we observe.  
That natural affection is commendable in all: In Abraham, therefore in others, and that not every light touch of affection, but a mourning and weeping, an inward affection, and an outward action, sorrow within, and sadness without, the heart's grief, and the eye tears must go together. For weeping and tears without, are tokens of love within. As the jews gather from the tears of Christ, which he shed for the death of Lazarus, 
* john 11.  Behold how he loved him, how appears that, even from this, And jesus wept, for than said the jews, when they saw him weep, Behold how he loved him.  
Where love is, tears are, if extremity of grief suppress not the passion of love. And therefore, God hath made men as living, so loving creatures, to the end that they should not be as stocks and stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, senseless and void of affection, but that living and loving together, the love of the one should not end with the life of the other; but in token that he loved while he lived, the survivor should accompany the dead to the grave with his tears, and weep that they two can no longer live and love together.  
Therefore the custom of some nations, to weep at their children's birth, and to laugh at their death, I hold unnatural: for very nature itself (as also Euripides a mere naturalist could tell us) seemeth to have engraffed & enacted this desire into every one: yea though he die (for some foul offence) a shameful death, to have yet his kindred & his friends to celebrate his funeral, with their tears and lamentations, and the saying of Solon was more natural and human:  
Mors mea ne careat lachrymis, linquamus amicis,  
Maerorem, ut celebrent funera cum gemitu.  
Then that proud and ambitious vaunt of Ennius, which yet Tully much commendeth:  
Nemo me lachrymis decoret, nec funera fletu,  
Faxit, cur! volito viva per ora virûm.  
It is all one as if he had said, Let no man love me: for where love is grief will surely be, if the thing beloved be taken away. And therefore Abraham wept for Sara here, and joseph and his brethren wept for their father jacob, and joseph's brethren wept for joseph. Thus the Israelites wept for Aaron, & Moses for Samuel: thus all juda and jerusalem mourned, and made sorrowful songs and lamentations for josiah, and jeremiah the Prophet himself lamented josiah, and all singing men and women mourned for josiah, and behold this is written in the lamentations. Thus the Disciples wept for Stephen, thus Marie and Martha wept for Lazarus, thus others though never so godly, never so learned, never so wise, have wept, neither could they forbear, nempe homines, for they are men, and to weep is human, M. Antonius the Emperor we find was a wise man, his surname was Philosophus the Philosopher, and yet he could not refrain to lament and weep bitterly at the death of his Tutor, which when some reprehended in him, as unbeseeming both the majesty of an Emperor, and gravity of a Philosopher, Antonius Pius excusing him, said unto them, Sinite ut homo sit, neque enim imperium, aut Philosophia, hominem ex homine tollit, neque humanis sensibus & affectibus hominem exuit: Let him alone he doth but his own, for neither Sovereignty nor Philosophy, can take from him the nature of a man, nor exempt him from human passions and affections. In likewise 
* 26. Serm. in Cant.  Saint Bernard we all know was a holy and devout man, yet he could not but weep for his brother Gerardus, and yields the reason: For if one Ox, saith he, finding another Ox dead, low and roar for it, and in his kind celebrate a funeral for the dead: what should man do for man, whom reason teacheth and affection draweth? Saint Ambrose also was a grave godly man, and yet he weeps for his dead brother, and why not, saith he, bos bovem requirit? doth one Ox low for another if he want his mate with whom he was wont to be coupled? Et ego te frater non requiram, and shall not I desire thee again my brother? shall not I weep for thee, shall I ever forget thee with whom I have lived so long? No, no, my brother I will remember thee, I will shed tears for thee, and let no man condemn me; for if we shed some few tears, which run softly like the waters of Siloh, no force, Erunt non doloris ilices sed indices amoris, they will not bewray in us any want of faith, but only testify an abundance of love. Therefore the Wiseman exhorteth us, saying; My son power forth tears over the dead, and begin to mourn as if thou hadst suffered great harm thyself: and then cover his body, according to his appointment, and neglect not his burial, make a grievous lamentation, 
* Ecc. 28.16  and be earnest in mourning, and use lamentation as he is worthy, and that a day or two lest thou be evil spoken of.  
But here by the way let us observe and learn, that if we may not be senseless as Stoics, but aught to mourn and weep for those that die a corporal death, what are we to do! how are we to grieve! what tears should we power forth? for those that die a spiritual death? so 
* Luke 15.  as did the prodigal son, so as did many of the Corinthians whom 
* 2. Cor. 12 21.  Paul bewailed, so as did those pleasure-mungers, who though they lived, yet as the 
* Tim. 5.6.  Apostle saith, were dead. So as do too many among us, who neither regard the word of God, which is the life of our souls, nor our own souls, which are the life of ourselves. Oh that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for this supine, foolish, and reckless security 
* Ecc. 22.12  Seven days saith the Wiseman, do men mourn for him that is dead, but the lamentation for the fool and the ungodly, should endure all the days of their life: and why for the dead, he is at rest, but the life of the fool and the ungodly is worse than death. Let us therefore do that saith Saint Chrysostome for our souls, which we do for men's bodies, let us bewail the loss of our salvation, and let us lament the death of our souls: for greater is the loss, saith Saint Austen, of one soul, then of a thousand bodies. In so much that the whole world, saith Saint Bernard, is not of value enough for the price of one soul. But who is more dead, saith he, than him that carrieth fire in his bosom, sin in his soul, and neither feels it, nor fears it, nor flies from it? And such is every ungodly man: for him therefore, whether it be ourselves or others, we are specially to mourn and weep.  
And yet in both these, there is a golden mean, which we must warily observe and keep, to wit, a mean in weeping for our sins, and a mean in weeping for our friends; in weeping for our sins, that we weep in faith and not despair, in weeping for our friends, that we weep in love and not as without hope. Elegant, to which purpose are those verses of his, whosoever were the author. 
Deflendi sunt mortui, sed temperant ius,  
Nam mortui non sunt, eandem sed viam,  
Quam cogit omnes ingredi necessitas,  
Praemuniere nobis, nos in posterum  
Idem sequemur ipsos in confortium,  
Communis & vita fruemur patriae.  Which will us to weep for the dead, but yet to observe a measure in weeping, because dead they are, not whom we call dead; but only gone before us the way unto eternal life, which we must follow after. The Prophet Abraham kept this measure in weeping for Sarah here: for when he had wept and mourned for her, (i) when he thought he had wept enough; then he arose from the sight of his corpse, (i) he left weeping for her body, and took care for her burial: he was not senseless at her death, for he did that for her, which he did not when he was to sacrifice his own and only son Isaac: he wept for her, he wept not for him, but he kept a mean in his weeping, and therefore he rose up and went away from her wherein he showed himself not void of affection, but observant of a moderation, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is it which the Lord commendeth, and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle condemneth. 
* 1. Thes. 4.  I would not brethren, saith he, have you ignorant concerning them which are asleep, that ye sorrow not even as other which have no hope: How did other sorrow? even excessively, unmeasurably, immoderately; without mean, measure, or moderation? Some cutting and slashing their faces, some renting and tearing their locks, their beards, their hair, their attire; some shaving their heads, in token of sorrow: so did the 
* Alex. ab. Alex. lib. 3. cap. 7.  Egyptians, Amorites, Milesians and Persians: and do not our own eyes witness the same in the Greeks', at every solemn funeral? how do the silly women dishiver their golden traces? how do they disfigure their amiable faces? what buffets do they give their gentle breasts? what pitiful shriekings? what hideous howl? what heart bleeding sobs? what bloud-drawing sighs do they utter? and all for outward manifestation, of their inward contristation: and this excessive, unmeafurable, immoderate lamentation the Apostle condemneth; and good reasons there are why we should not sorrow beyond a measure whereof the first may be.  
First, Divina voluntas the divine will, unto which human will must submit and conform itself. Now nothing is done without the divine will, without it a 
* Mat. 10.  Sparrow falleth not to the ground, much less a man: why then O base man, dost thou strive against the pleasure of the most high God? 
* Eccl. 41.  why rather sayest thou not with Christ, Not as I will, but as thou wilt my Father. Hath a master power of his servant, saith Saint 
* De fide resur.  Ambrose, to lead him whether he will? and hath not God over man? Placeat ergo homini, saith the Heathen 
* In Epist. ad Lucullun  Seneca, quicquid Deo placet, therefore let man be pleased with the divine will and pleasure, and thus resolve with himself, that God always calleth him out of this life when he is at his best, if he be good that he turn not evil; if evil, that he wax not worse.  
Secondly, Divina aequitas, divine right and equity; it is reason and equity that what is received upon bare lending should be restored at demanding, 
* job. 1.  as the holy man job confessed. It is lawful for every one to require his own; now, all that we have, our very life and being is not our own, 
* Psal. 100  but Gods: he made us, and not we ourselves, he may with good equity recall us when he pleaseth. We see how patiently the greatest Bassa, either in Port or abroad, yieldeth his neck to the Bowstring at the hatmaum and command of his King, whether it be right or wrong; for why (saith he) I am his slave, my life was long ago at his dispose; it is through his clemency that I lived until now. And shall we be less obedient unto our good God, whose slaves we are, whose call is ever just? Nay, rather let us be thankful unto him that he hath lent us our life so long. So was Saint Bernard, who after his mourning for his brother Satirus, comforts himself, and breaketh forth into this acknowledgement, Ingratus divinitati esse non possum, I may not be unthankful to the divine Majesty, I am rather to rejoice that I had such a brother, then to sorrow that I lost him, for that was but a gift, this was a debt.  
Thirdly, Fraterna utilitas, the benefit of the departed, for from how many evils is he freed that dieth in the 
* Rom. 7. Phil. 1. Apoc. 14.  Lord? How great the benefit is, Christ showeth, where he saith, if you 
* john 14  loved me you would rejoice because I go to my Father: and if we love our friend indeed, we would rather rejoice then too much grieve at his death, for he is departed from us, he is gone out of the world, he hath left the earth; but he is gone unto Christ, he is entered the City of God, the celestial jerusalem; Non ergo amissi sed praemissi, saith Fulgentius, therefore the godly deceased are not lost forever, but left for a time, not gone away finally from us, but only gone to God before us.  
Fourthly, Fletus inutilitas, the unprofitableness of excessive weeping, for as a moth the garment, a worm the wood, so too much sorrow hurteth the heart; 
* Pro. 25.  therefore the wise man as he exhorteth to weep for the dead; so he counseleth to comfort ourselves again for our heaviness, for of heaviness cometh death, and the heanesse of the heart breaketh the strength. 
* Eccl. 18.19.   
The last is, Resurrectio generalis, the general Resurrection, we put not off our apparall saith Lud. Vives, unwillingly because we think to put them on again; so neither let us be unwilling to lay aside our body which after a while we shall resume again. And as we grieve not at the setting of the Sun, because we know it will rise again. So let us not sorrow at the departure of a soul, which we know will return again. For why (saith 
* Tertul in lib. de pati.  Tertullian) shouldest thou too impatiently grieve at the departure of him with-whome thou believest shortly to meet again! He is not to be lamented, who is gone before, he is only wanted for a time, and his want is with patience to be borne. Cur enim immoderatè feras abijsse quem mox subsequeris? For why shouldest thou immoderately lament his absence, whom thou thyself must soon follow after? and all of us shall surely meet again at the general resurrection. We may indeed, saith S. Jerome, wish for them, because we want them, but we must not weep out of measure for them, because they are with God. Love I grant compels us to weep, but faith forbids us to weep immoderately, and therefore Paulinus saith, that we may, notwithstanding our faith, perform to the dead the duties of love; yet we must first, notwithstanding the duties of love, afford to ourselves the comforts of faith. And thus Abraham wept for Sarah here, love enforced him to weep, but faith restrained him from exceeding the bounds of moderate lamentation.  
You see then that we are to weep for the death of our godly friends departed, but withal you see how sparing we ought to be in weeping, considering our good hope that are alive, and their good hap that are dead. And this that dead body, or rather that Cadaver, that Caro data vermibus, for her flesh and bones by this time are turned into dust and ashes, which is the present spectacle & object of our eyes, & which some of you perhaps even at this instant, so seriously think of, others so much lament for. If it, I say, should receive again her soul, untie her winding knots, break through her Coffin, & stand up before you, she would preach & say the same unto you; weep, if you please, for my departure, for this shall be a token of your affection; but weep not too immoderately, for this will argue your indiscretion: for know, that though I be departed, yet I am not perished, but am rather perfected. I am now in the state of perfection, where I feel no infirmity, where I am not tempted unto sin, but sing a continual Halleluiah to the Lord. I am now where I behold the glorious Majesty of the Trinity, where I look on the amiable countenance of my Saviour, where I enjoy the sweet society of Saints and Angels, where I have satiety without loathsomeness; love, without hatred; peace, without discord; joy, without sorrow; eternal bliss, without end or intermission: and therefore spare tears for me, weep not too much, for the more you weep, the more you disquiet and disturb me. This would the soul of this dead body say, if it should return again: but she is past speaking, and her soul returning, until the general return of all. We will therefore leave her to her happiness, and pass to the third subject of our sad discourse, which is, the Lot of human Life; and that is a pilgrimage on earth. The life of man is a pilgrimage on earth.  
Now Man may be said to be a stranger and a pilgrim on earth, either in respect of his soul, which is not of the earth, but by divine infusion; or in respect of the whole man, which was sometime the Citizen of Paradise, but now a wanderer upon the face of the whole earth; or most properly in respect of the heavenly Jerusalem, from whence, as also from the Lord, the faithful here on earth (whose conversation is in 
* Phil. 3.  Heaven) are strangers as long as they are in the 
* 2. Cor. 5.  body. Whence Saint Augustine inferreth, Omnis homo est advena nascendo, & incola vivendo, quia compellitur migrare moriendo: Every man is a foreigner by birth, and a stranger by life, because he is compelled to departed hence by death. Therefore said Abraham unto the Hittites, I am a stranger and a foreigner among you; among them! yea, on the whole earth, for his whole life was a pilgrimage on earth, as his grandchild jacob calleth both it and his own; The whole course of my pilgrimage (saith he unto Pharaoh) is an hundred and thirty years, few and evil have the days of my life been, and I have not attained unto the years of the life of my fathers, in the days of their pilgrimage. 
Gen. 47. Heb. 11. vers. 13.  And Paul, bringing in a whole Catalogue of pilgrims in the eleventh to the Hebrews, Abel, Enoch, Noah, Abraham, and the rest, at length concludeth of all; All these died in faith, and confessed that they were strangers and pilgrims on the earth, upon which Saint Augustine inserreth, Ipse est Christianus, he alone is a Christian, that in his own house, and in his own Country, acknowledgeth himself to be a pilgrim. Our Country is above, there we shall be no strangers, but here every man is a stranger, even in his own house. Let no man deceive himself, he is a stranger, Velit nolit hospes est, whether he will or no he is a stranger. Now if this were the lot of God's dearest children in old time, we may not look for a permanent City here.  
We see then where we must make the beginning of all godliness, even in denying this world, and acknowledging ourselves to be but pilgrims in the same Consider, saith the Prophet Isay, 
Isai 51.2.  Abraham your father, and Sarah that bore you; consider that Abraham was a stranger and a pilgrim on earth, he had not so much land where he lived as might suffice for the burial of his dead, for in hope of future things he despised the present, and in certain expectation of greater good in the life to come, he little reckoned the good of this present life, a shame to us that live under grace, if we come short of him that lived before the law. You would think him an untoward son, that being sent by his father into foreign Countries, with this charge, to learn the tongues, to observe the manners, and to hearken after the state of the Land, and be provided always to return when he shall call him back; yet notwithstanding being out of sight plays out of mind, and sits down, and even surfeits upon the diversity of pleasures, is enamoured with the beauty of Italy, delighted with the pride of Spain, France must fit him with fine stuffs, England must fit him with new fashions, India must guilt him with gold, Arabia perfume him with sweet smells, as though the world were made to be his minion, but least of any is his Father remembered, and worst of all is his charge of observancy performed, what other than can we think of ourselves beloved, whom God our heavenly father hath set abroad in this world, as in a foreign Country to observe the Heavens, which is the Book, and the stars which are so many golden Characters of his glory, to view the earth which is a large table, and the ornaments thereof so many footsteps of his power; and out of all these to learn unto ourselves, that we may be able to declare unto others the goodness of God, and in the end to be willing to return unto him again when he calleth. Yet for all this we can no sooner be out of kenning, but out of caring too, and even glut ourselves with worldly vanities, as if earth, not heaven were our eternal home. This my beloved is a great negligence, a madness, a foolish frenzy, I know not what to call it, but even a lulling of ourselves asleep in the cradle of this world's security.  
Again, if we be pilgrims here on earth, we must learn to do as pilgrims do. Quis non, saith Saint Cyprian, peregrè constitutus properet in patriam regredi, What pilgrim doth not make speed to return home into his own Country, who hastening to sail homewards, doth not wish for a prosperous wind, that he may speedily embrace his long desired friends and parents? and what are we but pilgrims on earth? what is our country, but Paradise? who are our parents? but the patriarchs? why make we not hast? why run we not unto them, that we may see our country, salute our parents? an infinite number of acquaintance expect us there: our parents, our brethren and sisters, our children, our kindred, our friends, that are already secure of their own immortality, but yet solicitous for our safety, what joy, what comfort will it be to see, to embrace them. What celestial pleasures are there without all fear of dying? and with certain eternity of living? there is the glorious choir of the Angels, the exultant number of the Prophets, the blessed company of the Apostles, the crowned troop of Martyrs, the triumphant society of the Saints: who whiles they lived here as out of their own country were contemned; no men more, but are now heirs to a crown, and sit upon a throne blessed for ever.  
Thirdly, are we pilgrims on earth? Let me beseech you then beloved as the 
* 1. Pet. 2.11.  Apostle besought his beloved, dearly beloved I beseech you as strangers and pilgrims, abstain from fleshly lusts which fight against the soul. For a pilgrim will keep on still the King's high way, and never turn to by paths: if he sees some quarreling he stays not to hearken to them; if he meet a wedding, he turns not to accompany them: but keeps on his way still because he is a pilgrim, Ad patriam suspirat, ad patriam tendit, he sigheth after his own country, and hasteneth unto his own home, he carrieth nothing but his food and his apparel, he will not trouble himself with any other burden, Retinet quod alimentum, reijcit quod impedimentum, he vouchsafeth only saith Plurarch, to carry his food, but casteth off all other things as hindrances. Let the voluptuous man who turneth aside out of the way unto dalliance, let the covetous man, who hath ever a great sack at his back remember this.  
Lastly, if we be pilgrims here on earth, we have but few friends and many foes, let us be then careful to procure God to be our friend, so assure we ourselves, our enemies though they hate us, shall never have the power to hurt us, our God whom we serve will protect us.  
And now from this subject of pilgrimage, let me lead you to the home of pilgrims, and the house of death; this is the grave, which as it is the end of all our pilgrimage, so shall it be the period and end of my discourse.  
And Abraham said, give me a possession of burial with you, that I may bury my dead out of my sight. Whence observe,  
That the bodies of the dead are to be solemnly buried, and honoured with a grave. The injunction hereof by God himself, was as ancient within a little as Adam: for even in Paradise, presently upon the fall, the Lord said unto him, From earth wert thou taken, and into earth shalt thou return again. And the God of nature seemeth to have impressed this sense in all the living, for burial of the dead, thereby testifying their hope of the future resurrection and life. For the burying of bodies is like the sowing of seed, which men commit to the earth, but with certain hope that after it is once corrupted it will rise again. And therefore burial among most men (I speak not of Cannibals nor Antropophagis: who are rather beasts than men, for their guts are their grave) hath ever been solemnly and religiously practised.  
True it is if we look into the volumes of old heathenish Philosophers, and read songs of Poets, we shall find that they generally contemned the respect of burial. Among Philosophers look upon Diogenes the Cynic, that bade his dead body should be cast to the dogs & fowls of the air, and being answered by his friends, that so it should be rend and torn; he in scoff, why then set a staff by me and I will beat them away with it: tush (say they) you yourself shall be senseless: why then, quoth he, what need I fear tearing? of his humour was Memppus and most of the Cynics. Tully in his questions Tusculane, recordeth this answer of Theodorus of Cyrene unto Lysimachus, that threatened him the cross. Let thy Courtiers fear that, said he, but as for me I care not whether I rot in the air, or in the earth: so also said Socrates in Plato's Dialogue called Phaedo. And as for Poets, Lucan in his seventh Book of the Pharsalian war, speaking of the dead that Caesar forbade should be buried or burned, after he had delivered (as his custom is) many worthy and grave sentences concerning this matter: at length he speaketh unto Caesar thus:  

Nil agis hac ira, tabesue cadavera soluat,  
An rogus haud refert, placido natura receptat Cuncta sinu.   

In this thy wrath is worthless, all is one  
Whether by fire or putrefaction,  
Their carcases dissolve, kind nature still,  
Takes all into her bosom.   
And a little after,  

— Capit omnia tellus  
Quae genuit, caelo tegitur qui non habet urnam.   

Earth's offspring still  
returns into earth's womb,  
Who wants a grave,  
heaven serveth for his tomb.   
And so the declaimer in Seneca, Nature gives every man a grave, to the shipwrecked, the water wherein he is lost, the bodies of the crucified drop from their crosses unto their graves, those that are burned quick, their very punishment entombs them. And Virgil who appoints a place in hell for the unburied: Yet in Anchises, his words show how small the loss of a grave is.  

Nec tumulum curo, sepelit natura relictos.   

I weigh no tomb,  
nature entombs the meanest.   
And hence it is that the heathens obsequious unto these Philosophers and Poets, as unto so many Prophets and Oracles, have no more esteemed the bodies of the dead, then of the carcase of an Ass: but some of them have thrown their dead bodies unto the fowls of the air, to be devoured, as the Parthians and Iberians: others unto dogs, as the Massagites and Hyrcanians: others unto fishes, as the Lotophagois and the Ichthyophagois: others unto men themselves & of bodies of men, have made tombs of men, as the Indians, Padeans, Issedonians, and those of Scythia.  
Yet we Christians should be no imitators of their barbarous inhumanity, nor contemn and cast away the bodies of our dead, chiefly of the righteous and faithful, whom the holy Ghost, saith Saint Austen, used as organs and instruments unto all good works. For if the Law will us, saith Saint 
* Civitate Dei. cap. 13. & ad Paulinum. Lib. Tob. ca 1.  Ambrose, to cover the naked: how much rather ought we to inter the dead; and if love and kindness move us to accompany our friends some part of the way, when they set forwards to travel into far Countries, how much sooner in their journey unto the celestial mansions, whence they shall never return again? And if the garment or ring of ones father, as Saint Austen saith, be so much the more esteemed of his posterity, by how much they held him dear in affection, then are not our bodies to be despised, seeing we wear them more near unto ourselves, than any ring or attire whatsoever. And therefore the funerals of the righteous in time of old, were performed with a zealous care, their funerals celebrated, and their monuments provided, and they themselves in their life time would lay a charge upon their children and acquaintance, concerning the burying or translating of their bodies. jacob at his death charged his son joseph, to carry his body unto the Sepulchre of his Elders, and not to leave it in 
* Gen. 47  Egypt, and joseph himself commanded his brethren that they should remember, and tell their posterity that when they went away into the Land of Promise, they should carry his bones thither with them. 
* Gen. vlt.  
* Tob. 2.  Toby in burying the dead well pleased the Lord, as the Angel testified. And the Lord himself being to rise again the third day, commended the good work of that religious woman, 
* Mat. 26  Marry Magdalen, who powered the precious ointment upon his head and body, and did it to bury him. And the 
* john 19  Gospel hath crowned joseph of Arimathaea, and Nicodemus with eternal praise, that took down his body from the cross, and gave it honest and honourable burial. And what think you, might jacob deserve but for burying Rachel, and Abraham for burying Sara here.  
Nay the very Gentiles in old time bore such respect and reverence towards the dead, 
For at Venice, our English have no burial place allowed them but only the Sea, nor at Zant, but are carried up into the Morea among Turks, & at Ligornes and other places in Italy, an Englishman dying without Confession, is thrown into some ditch and made a prey for the fowls.  that they denied not their very enemies the honour of a burial, the humanity of Alexander unto Darius, of Hannibal unto Marcellus, of Caesar unto Pompey sufficiently witness the same, and at this day we ourselves find the like respect among the Turks, though they hold us base and hate us living, yet (herein more kind than Papists) they neither hinder our burials, nor violate our graves, a hidden sense and natural humanity moveth them to this, and what an uncouth thing is it to see a Turk kind, and a Christian cruel. But yet these and the like authorities, prove not any sense to be in the dead carcases themselves, but signify that the providence of God extendeth even unto the very bodies of the dead (for he is pleased with such good deeds) and do build up the belief of the resurrection. We do not accompany or bury honourably a dead Ass, or a dead Ox, because they shall not rise again, but this office we perform unto dead men to signify that there is one condition of beasts, another of men: for men shall rise again with their bodies unto everlasting life, a beast shall perish and vanish into nothing. To which purpose the custom was in ancient time, as Origen observeth, that the Priests and the laity yearly upon certain days, did assemble at the graves and tombs of their Parents and friends, and there render thanks unto God for the dead that had departed in faith, and pray not for the dead, nor offer any sacrifice for them) but for the like godly and peaceable departure unto themselves which was well accepted of God.  
Where by the way we may learn this profitable lesson, how great the reward of almesdeeds done unto the living may be, seeing this duty and favour showed unto the dead is not forgotten of God. And if they were worthily praised and blessed by 
* 2. Sam. 2.  David the king, that showed mercy unto the dry bones of Saul and jonathan, how much more praise shall they deserve, and how shall they be blessed, that for Christ's sake, show mercy unto the living bodies of his members? they shall be sure to here the sweet voice of their Saviour, saying unto them, 
* Mat. 25.  Come ye blessed of my Father, take the inheritance of the kingdom prepared for you from the foundation of the world: for I was a hungry and ye gave me meat, I thirsted, and ye gave me drink, I was a stranger and ye took me unto you, I was naked and ye clothed me, I was sick, and ye visited me, I was in prison, and ye came unto me: In as much as you have done it unto one of the least of these my brethren; verily, I say unto you, you have done it unto me: Come therefore, I say, take the inheritance of the kingdom prepared for you from the foundation of the world.  
Into the inheritance of which blessed kingdom there is no doubt, but this worshipful person, I mean the meek and virtuous Lady, Anne Glover (whose funeral we here celebrate) is by the free mercy of God entered and advanced: for why, as she lived, so she died; she lived a Saint, and died a Saint: and precious we know, in the sight of the Lord is the death of the Saints. In her life she loved and served God, and now being dead she liveth and reigneth with the Lord. Of whom I might say much, and of whom I can say little: much what I have heard, little, yea nothing what I have seen. For it was not my hap (which I count a great part of my unhappiness) either to see her living or to hear of her life, before I heard of her death. Her life procured love, her death, fame: whose swift wings, more swift than the wings of love, possessed a great part of the world with her death, before it knew of her life. But who could hear of her death, that did not presently inquire of her life; and who having been informed of her life, did not weep and mourn for her death: so that the hearing of her death, and the hearing of her life, and the weeping and mourning for her death; as in me, so in many met together. Sparing therefore to speak much of her of whom I knew so little, and yet willing to speak all good of her of whom I have heard so much, I will so temper my speech, that I will neither speak too much, nor too little: not too much, because I knew so little; not too little, because I have heard so much.  
To begin then where her life began: England, little England, yet far and greatly renowned England; happy weight to be borne in so renowned a Country, 
At Padley.  and happy Country to bring forth so renowned a weight. Of England in that fruitful and rich shire of Suffolk, rich indeed, in affording the world so rich a treasure: but yet again most poor in the loss and want of it. Shall I tell you of her Lineage? ancient and worshipful, of her education? virtuous and religious: partly under a virtuous mother, but for the most part under an honourable & religious Lady. Shall I tell you of her bodily form and outward feature, so full of grace and beauty, that she procured many worthy lovers. Of her external carriage and behaviour, so loving, so lowly, so innocent; that we may rightly say of her, such was her name, such was her nature; a Lamb in name, and a Lamb in nature Conueniunt rebus nomina saepe suis, so name, so nature, oftentimes agree. And yet again in greatest dangers, perils and fears; in dangers of the Sea, in perils of shipwreck, in fears of men of war, when (as sometimes it happened) all others in her company were all at their wits ends, and knew not which way to resolve to sink or swim, to fight or to yield: she alone a woman and therefore by sex feeble, by nature fearful; yet far beyond both her nature and her sex, remained so constant, so bold, 
Daughter to M. Lamb of Padley in Suffolk.  so courageous, that such as were present in admiration of her stoutness have confessed she rather resembled a Lion then a Lamb. But all this is nothing to the internal virtues and endowments of her mind, these alone would require a Panegerical Oration, & of these I may say, as S. Jerome upon the like occasion said of the holy & religious Matron Paula, Si cuncta corporis mei membra verterentur in linguas, & omnes artus humana voce resonarent, nihil utique dignum sacrae ac venerabilis Paulae virtutibus dicerem: So may I say of this virtuous & religious Lady: If all the members of my body, if my eyes, my ears, my hands, my feet, were turned into tongues; & every arct, vein, nerve, muscle, that I have could utter human language, I should come far short of Anne's worthily deserved commendations. Therefore leaving this to others who can speak better of them, upon their own knowledge than myself, I come from the manner of her life, to acquaint you with the manner of her death.  
Of which I again remember you, that what I speak, I speak not from myself, but from the mouth of such who being eye and ear witnesses of her actions and speeches, I presume have informed me nothing but the truth. From the time then of her arrival into this Country, some of you know, & others may understand, that it is now full 5. years and somewhat more, whereof wanting but a little, she lived with the right worshipful and worthy Knight her husband, Sir Thomas Glover, then Ordinary Ambassador in this Port for his Majesty of Great Britain, in such great joy, honour and happiness; that the greatness of her contentment oftentimes procured her grief; knowing that after a great calm their ariseth a great storm, and excess of joy, for the most part ends in grief and dolour. And so indeed it happened as she suspected; her joy soon turned into sorrow, and her health suddenly changed into sickness. The Saturday she eat, she drank, she was merry and pleasant, the Sunday morning being the thirtieth of October, Anno. 1608. she sickened; the Wednesday following, being the second of November, she died one week, yea a day, yea an hour, is enough to turn the world upside-down.  
The soul of man saith the Orator, before its departure from the body, doth oftentimes divine, and it may be well thought that the soul of this blessed Lady, in her last sickness had by divine inspiration a foreknowledge of her death, in that presently she delivered the keys of her jewels and the rings from her fingers, which in more suspected dangers she was never wont to pull off, she bespoke mourning garments, and took care for her funeral, before her Physicians doubted any thing at all of her death, she prefixed a time wherein she should departed out of this life, speaking very strangely that Wednesday of her death, before the ordinary hour of supper: which time approaching she desired her honourable husband to pray to God with her, & for her, which he did according to the institution ordained for the sick; which ended, she made a most divine and heavenly prayer herself, wherein she disclosed the hidden flames of divine love, the evident tokens of a lively faith, the firm hold of our saviours passion, for her soul's redemption with such zeal and fervency of spirit, uttered in words so full of divinity, and confirmed with action of eyes, hands, and shrillness of voice, that it gave admirable comfort to all that were present: upon which her Physician requesting her then Lord & husband to retire himself a while, & to leave her to her heavenvly preparation which otherwise by the view of his grievous passions might perhaps be disturbed, which he having done, her Physician still remaining, she said unto him, My heart is at ease, but I can take no rest, and therewithal pulling forth her hand, bid him feel her pulse; which he told her he found weak, but God was strong and able, if he pleased to restore her to her former health. O no, quoth she, I feel it pleaseth his divine Majesty to dispose otherwise of me, he demanded what she did feel, or where her pain was that he might administer some remedy, I feel no pain: no pain at all said she, but with great joy I go cheerfully to my Lord and Saviour Christ jesus: and therewithal earnestly called for her Lord, where is he? where is my sweet heart? where is he? call him quickly, that I may kiss him before I die: I pray God almighty give him much joy, prosperity and happiness. His honour being come, and judging by her perfect voice, speech and memory, that she was not near her death, began to comfort her with trust in almighty God, that she should have good remedy and be restored to her former strength. O no sweet heart, said she, I draw on to a better world, and do desire to go to my Lord and Saviour Christ jesus, into whose blessed hands I commend my soul. And then she prayed and required prayers for her again: which ended, after many redoublings and repeatings, Into thy hands, O Lord, I do commend my soul; Into thy hands, O Lord, I do commend my soul, without any groan or sigh, gently breathing, yielded up the ghost.  
And thus died Anna, as died Sarah; Sarah in her old age, and yet so beautiful at a hundred years old, as she was at twenty, so say the jewish Rabbins, and Anna in her young age; and yet so wise and virtuous at twenty years, as if she had lived an hundredth. Sarah died in a strange Country, far from her kindred and parents: So did Anna from hers. Sarah in Kiriatharba, whose founder was Arba, and Anna in Constantinople, whose chief founder was Constantine. Sara among the Hittites, and Anna among the Turks. Then Sarahs' husband came to mourn and weep for her, and Annah's husband is come to mourn and weep for her. Then Sarahs' husband rose up from the sight of his corpse, he left off weeping, and so should Annahs husband too. And Sarahs' husband provided a place of burial for her, and so hath Annah's husband done for her. What remaineth now: but as Sarahs' was honourably buried, so Annah should be buried too. Up let us be going.  
FINIS.