Piety's Pillar: OR, A SERMON PREACHED AT the Funeral of Mistress ELIZABETH GOUGE, late Wife of Mr. WILLIAM GOUGE, of Blackfriars, London. With a true Narration of her Life and Death.  
By Nicolas Guy, Pastor of the Church at Edge-ware in Middlesex.  PROV. 31 30. 
A Woman that feareth the Lord, she shall be praised.  
LONDON, Printed by George Millar, dwelling in Blackfriars. 1626.   

TO THE RIGHT HONOURABLE, SIR THOMAS LAKE, Knight, of CANONS, in Middlesex.  
SIR,  
THe Parable of our Saviour in the Gospel must be my Apology for the publication of this Sermon to the eye and censure of the world, 
Luke 11.  the which at the first when I preached it, I thought not worthy your judicious ears in my private Church: but being overcome by the importunity of the reverend Divine, Master Gouge, I condescended (though sore against my will) to give way to his desire: thus have I made a Virtue of Necessity, and as it is in the Proverb, Vnica fidelia duos dealbaut parietes: I have both satisfied his pious desire for the preservation of the memory of his virtuous and religious Wife: and also (having no better to present your Honour withal) I am bold to offer this, as the poor man brought water in his hands to Artaxerxes: only as a testimony of my willingness to return something to your Honour's hands, from whom I have received so much (even all the maintenance that now I have) either immediately from your Honour, or mediately by your Honour's procurement. It was my happiness to be trained up by that Illuminate Doctor, Prelate & Pillar of our Church, your Brother, and the now most reverend and religious, Lord Bishop of Bath and Wells; and since to be sustained by your Honour. So that I may justly say with the Psalmist, 
Psal 27.10  When my Father and my Mother forsook me, the Lord took me up, and committed me to the charge of one Brother, of prime place in the Church, for my spiritual estate; and to your Honour, the other Brother, of principal place in the common wealth for my temporal. Now besides your Honour's favours to me in particular; your many real favours and great affection to the Church and Churchmen, both when you were in public place of Honourable employment to our lately gracious Sovereign, King james, of ever famous and happy memory; and also since your private retiredness, may justly challenge the best of our Labours to be consecrated to so learned and noble a Patron of Learning. Besides these former respects, your Honour hath yet another interest in these my weak endeavours: because you went chief amongst many worthy and worshipful Auditors, which honoured the Funeral with your presence. In all these respects, I hope your Honour will favourably be pleased to accept that of me, which Almighty God doth of us all, a willing heart and desire. Saint Paul tells us, 
2 Cor. 8.12.  in his second Epistle to the Corinthians, that God accepts us according to that which we have, not according to that which we have not. If in this your Honour pardon my overgreat presumption, you shall more and more make me  
Obliged in all the bonds of respect and service to your Honour, Nicolas Guy.   

To the Reader.  
Good Reader:  
IT fell out with the Gentlewoman, at whose Funeral this Sermon was preached, as it did with jacob's beloved Rachel. In a 
* Mistress GOUGE brought forth her last Child into this world, and went herself out of this world, in the Country house of Master Simon and Mistress Anne Jeering: who inhabiting the greatest part of the year in Black friars Londo, were desirous to show to their Pastor there, such respect as the Sunemite and her husband did to Elisha, & Onesiphorus to Paul.  strange place they both fell in travel, and in the time of their childbed they both departed this life. Answerably as jaakob would not have his Rachel's memory perish with her corpse, but for better preservation thereof, erected a Pillar upon her grave, so to the same end it is desired, that this Funeral Sermon may be published. Rachel could not be more dear to her jaakob, than this Elizabeth was to her William. In her life time she carried herself worthy of all honour: and at her Funeral she was honoured with all the honour that on such a sudden the Country where she departed could afford. Her sweet soul left her body about one of the clock in the afternoon of the 26. of October, 1625. being Wednesday, whereupon her Corpse being infected with the Dropsy, and all the Pores of it open, by reason of her late travel and weakness in Childbed, could not be long kept, but on the Friday following, which was Simon and judes' day, was buried under the Communion Table in the Church, at Edgeware, in the County of Middlesex, being accompanied with a great multitude of sundry sorts of persons, Honourable, Worshipful, and others. For besides that, two whole Parishes there met together, Knights, Ladies, justices of Peace, Ministers and other good Christians round about that place, came far and near to the solemnisation of that Funeral. That the due honour done to her may be more than the honour of one day, this Pillar of Piety is now erected for encouragement to others in their life time to walk worthy of honour.   

A SERMON Preached at the Funeral of Mistress Elizabeth Gouge, late Wife of Master William Gouge of Blackfriars, London.  JOHN 11.26. 
Whosoever liveth, and believeth in me, shall never dye.  
THE Emblem of the Evangelist Saint john was the Eagle, which being King of all the Fowls of the Heaven, soars the highest of all other Birds; so may Saint john in his Gospel's claim precedency before the other Evangelists: he was the Disciple of our Saviour's love, his Favourite, on Christ's bosom he leaned at Supper, 
joh 13.23.  and to him Christ at his death commended his Mother, so that we may think that Christ did impart more to him then to the rest: therefore shall we find in his Gospel higher mysteries of the nature and works of Christ then in the other: and in him alone we find this miracle of raising Lazarus: which (if it be lawful to compare) may seem to be the greatest of all that Christ did whilst he was in this world. It is a story not altogether unbefitting this present occasion, if it were not for the disparity of the sex. Both of them treat of Funerals. I will first tell you what this was in the Gospel, and after I have done with that, this present occasion shall be presented unto you. I must not (in the relation of this Story) spend time upon the several circumstances, wherein the Evangelist is so exact; that's done at large in the Chapter: only for introduction of this particular which we have in hand, some passages I will point out unto you. First, of the Person that was sick and died. Secondly, of the means his friends used for his recovery. Thirdly, of Christ's comfortable speech which he gave unto them.  
First, for the Person, it was Lazarus, brother to Martha and Mary Magdalene, which washed Christ's feet with her tears, and wiped them with her Hairs, and anointed them with Ointment; this was his Kindred by nature; and by grace he was honoured with the title, to be a friend of Christ's, whom Christ more especially loved. Thus even they who are the most dear beloved of Christ must look for afflictions, and infirmities, and sickness, and death in this world. Lazarus whom Christ loved was sick. 2. His Sisters therefore use the best means they can whilst he was sick. For his recovery they send to Christ, to teach us that we can sue and seek to none in comparison of Christ in all our troubles. For as he was reputed in those days a great Phycitian for the body, who cured all diseases: so is he for the soul too, to heal all our miseries. 3. For Christ's part, though he loved Lazarus, yet he doth not presently come to cure him, but suffers him to dye. He abode two days in the place where he was, till Lazarus was dead: from whence we may note, that Christ suffers the evil of affliction to come upon his servants whom he loves, rather than prevents it with grace; and then also he doth not presently relieve them, but suffers them to send and pray, as these Sisters did here: and as jacob wrestled with God, and Saint Paul prayed thrice. And this he doth for diverse causes, both to manifest our grace and his glory. Our faith and love to him by this means will express themselves the more: and this also will more manifest his glory in bringing down to Hell and the grave, and then bringing again to life. If Christ had come at the first and healed his sickness, an ordinary Physician haply could have done as much: but though he tarry long, yet at last he comes and shows the gracious light of his countenance upon us▪ so that now you shall hear him with comfortable words, speaking both to his Apostles in private, and afterward to the Sisters when they come to meet him: to his Apostles he saith, Our friend Lazarus sleepeth: so that if we can get friendship with Christ, our death shall be but a sleep, and Christ will certainly awake us from it at the resurrection of the just. So Christ goes forward to the house of mourning, where the jews were comforting the Sisters for the death of their brother Lazarus. But they were like Rachel mourning for her children, they refused to be comforted because their brother Lazarus was not. When Martha heard that Christ was coming on the way, she went forth to meet him: few such Marthaes' who meet Christ coming toward them, we rather fly from him. When she was come to Christ, she tells him with a heavy heart of the death of her brother Lazarus, which his presence might have prevented. Christ therefore, in the words I have read unto you preacheth a comfortable Sermon, to pacify the friends of the deceased, that they should not sorrow as those without hope; and tells Martha that her brother Lazarus (though he be dead) shall rise again. And that she may not doubt of it, he adds, That he will bring it to pass, not only for Lazarus, but for all other deceased in the faith: and therefore he says, I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never dye. So that the words of the Text which I have read unto you are a gracious and a large Charter or promise of Christ's, wherewith he comforts Martha for her particular, and grants the same in general to every one of us: In which is comprehended no less than the sum or Epitome of the Gospel, which is, To believe in Christ, and we shall be saved. So it is said, 
joh. 3.16.  God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. All the Gospel can say no more, and so much is said in these words that I have read unto you, whosoever liveth, etc.  
The Law and the Gospel are as two lines tending to the same Centre, or as diverse Rivers leading to the same Ocean, or as the Cherubins on each side of the Throne: though they seemed opposite one to the other, yet both of them looked with their faces towards the mercy's Seat: so the Law and the Gospel intent and aim at one and the same end, which is to bring men to life; but the difference is in the Author and in the tenure of the one and the other: the Author of the Law was Moses; Christ of the Gospel. 
〈◊〉. 1 17.  The Law was given by Moses, but grace and truth came by jesus Christ. The tenure of the Law runs thus: Hoc fac & vives: Do this and thou shalt live. But the Gospel goes another way: Crede & vives: Believe and thou shalt live. And thus in this Text, whosoever liveth and believeth in me shall never dye.  
In the words we will consider these four particulars:  
First, the Author or Donour of this Charter, Christ.  
Secondly, the large extent of it, next only to some particular Nation or people, but whosoever liveth.  
Thirdly, the Condition requisite on their parts, which is faith; Believeth in me.  
Fourthly, the Privilege itself, exemption from death; shall never dye.  
First, of the Author or Donour. He that promiseth and intendeth to perform, must have both will and power to perform what he promiseth: or else we cannot expect that it will euercome to pass. The willingness of the mind must be first procured, as the original from whence he must be moved to good: but this ready mind or desire is not sufficient without power and ability to perform what the will desires. From men sometime God accepts the will for the deed: as he did Abraham's intention to sacrifice his son as well as the action; as if he had really sacrificed his son. The reason is, because God stands in need of nothing that is ours, and all that he exacts of us is no more but the heart: if there be not further strength to express a good desire by a good deed; 
2 Cor 8.12.  a man shall be accepted according to that which he hath, not according to that which he hath not: but when there is want and necessity (and even such is our want and necessity in respect of God) there only a willing mind or compassionate heart or good words (Vox & preterea nihil) are sufficient for us. Many promise more than they can perform. Thus the Devil in his temptation of Christ saith, 
Mat. 4.  All these will I give thee if thou wilt fall down and worship me, as if all the Kingdoms in the world, and the glory of them, had been his to give. In like manner the Pope freely disposeth Kings and their Kingdoms, as he dealt with Henry the fourth, the Emperor, and Childerick of France. But this is (as we say) to be free of another man's purse, which is not in his power to give. Thus it were easy to give large gifts, to promise much and perform nothing: so that both will and power in matter of grant or promise are as the two legs to support the body: either without the other, will go lame or limping home: but this is our comfort, that in Christ there are both these, Will and Power. First, for his Will: the Apostle tells us, 
1 Tim. 2.4.  that he would have all men come to the knowledge of the truth, that they may be saved. And if we will not take him on his bare word we have his oath for it. 
Ezek. 33.11.  As I live (saith the Lord) I have no pleasure in the death of the wicked, but that the wicked tuane from his way and live. So that we may be sure for his willingness to do: he would not that any man should dye: then if we may see his power to do it, there remains nothing more to add to our comfort: and for this we shall easily be assured: for he is said to have the keys of hell and of death; 
Reu. 1.18.  so that though a man should be locked up prisoner there, he hath the Keys to open the door and set us free again. 
Mat. 28.18.  To him all power is given both in Heaven and in earth. Power than he hath sufficient, as much as we can desire: the power of the greatest monarchs and Emperors, and wisest Artists in the world doth not extend thus far, to give life to the silliest creature, to the least Gnat or Emmot. They that are styled Gods in the world, and sit in the seat of judgement, as Pilate did, have power over life, but only privitively, not positively; only to take away life, but not to give life, unless it be only by way of saving alive; they cannot make alive or restore to life: and therefore it was that the King of Israel answered Naaman with indignation, 
2 King. 5.7.  Am I God, to kill and make alive? This is a work of God alone. But this power is given to Christ; who is therefore called, 
Joh. 1.1, 4.  Verbum Vitae, Fountain of Life. 
Psal. 36.9.  From whence the diverse streams of all kinds of life do flow, both natural, spiritual, and eternal: in regard of the natural life, he is called, 
Gen. 2.7.  The life who breathed the breath of life into us: and man became a living soul. 
Act. 17.28.  In whom we still live, move, and have our being. In regard of our spiritual life, he is our life: 
Gal. 2.20. 1 joh. 5.12.  So Christ lives in us, and he which hath Christ hath life, but he which is without Christ hath not life. In regard of our eternal life he is the life, as appears by the Verse immediately going before my Text, I am the resurrection and the life. Thus to his will he hath also power; to both these what more can be added? It may be you will desire that he should be as constant in his promise, as he is ready and willing, and hath power and ability. Of this also we may be ascertained, 
jam. 1.17.  for every good and perfect gift cometh from above from the Father of lights, with whom is no variableness, nor shadow of change. 
1 Sam. 15 29  The strength of Israel will not lie, nor repent: for he is not man that he should repent. So that if he hath once promised, we need not fear he will go back from his word. Hath he said it, and shall it not come to pass? Let him be true, and every man a Lyar. So then, you see in respect of the Author or Donour, the Charter is as full and sure as we can desire it.  
I come to the second particular, the large extent of it: whosoever liveth. It is without limitation of time or place or condition of men. It is not bounded within the compass of some particular men living in such an age of the world, nor unto a certain people inhabiting such a City or Land; nor to particular estates or professions and conditions living in this world. If we partake not of it, the fault is ours, because we do not apply it nor lay hold on it: it is promised and proffered to all men living: whosoever liveth. In what age of the world soever he liveth, in what place soever he liveth, from what stock soever he is derived, and in what condition of life soever he liveth, 
Prov. ●2. ●.  the rich and the poor (saith Solomon) meet together, and God is the maker of them both: so is Christ the Saviour of both. Of a truth (saith Saint Peter) I perceive that God is no respecter of persons. 
Acts 10.34.  Not of the rich before the poor, nor of the wise, and Scribe, and learned, before the weak and unlearned. But in every Nation, he that feareth him and worketh righteousness, is accepted with him. Scythian and Barbarian, as well as jew or Grecian: be he of noble or base descent. This is the large extent; Whosoever. I willingly pass by the secret purpose and prescience of God, who sees all things at once, omnia simul, and so knows who will embrace it and who refuse it. I will not here dispute whether in those general promises made unto man in the Scripture by this form, in these words, Whosoever liveth and believeth, whether (I say) God intendeth them alike to every one: this is a secret locked up in the bosom of God, of which we may say as the Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Isa. 24.16.  this is a secret reserved to God alone, which some interpret, Secretum meum mihi, Secretum meum mihi. This is a profundity, at which we must stand amazed with the Apostle, 
Rom. 11.29.  and cry, Oaltitudo; O the depth, his ways are past finding out. But laying that aside for the Schools, this is that which is more fit to exhort and persuade withal in our Pulpits, 
Article 7.  and which our Church hath taught us, that we should content ourselves with this, we must receive God's promises in such wise as they he generally set forth unto us in holy Scripture; not restraining them or determining them in particular to this or that man. It is fit that we should so conceive of God, as delighting in no man's destruction, nor desiring the death of any, but that all should come to the knowledge of the truth, that they may be saved; and if we are not saved, we must not charge God with any inevitable decree to the contrary, as if we perish upon necessity: but seeing he hath set forth his gracious promise in Christ to all men whosoever liveth and believeth: we must ascribe the cause of our perishing to ourselves. Perditio tua ex te, O Israel, O Israel, 
Hos. 13.9.  thou hast destroyed thyself, because they wanted faith to believe as others that were saved; or else they might have been saved as well as others. It was a favourable opinion of some, which said, That all mankind should be saved effectually, to which, although we must not give assent, seeing such pregnant proof to the contrary: yet we doubt not but the revealed Will of God would have his Grace offered to all, and therefore his charge to his Apostles was, 
Mat. 28.19. Mar. 16.15.  Go and teach all Nations, and preach the Gospel to every creature: the which, as it seems, to vindicate God from all injustice, in the behalf of those that die, and are damned eternally: so it is a point of exceeding comfort to whomsoever this privilege shall be offered. At the hearing of it, none should doubt or suppose that he is exempted: but should believe himself to be one of that number comprehended in whosoever liveth. The jew cannot challenge this privilege more than the Gentile, for he is the Saviour of the Gentiles as well as of the jews. The Gospel is the power of God unto salvation to every one that believeth: 
Rom. 1.16.  to the jew first, and also to the Grecian: neither is there any respect or difference in Sex or degree, male or female, bond or free, noble or ignoble, wise or unwise. 
Rom. 10.11, 12.  There is no difference, but he that is Lord of all is rich unto all that call upon him: so that here also we see a difference between the Law and the Gospel. The Law was given to a certain people confined to jerusalem, jury, and Israel. Few other people of the world had any knowledge of it, or means to know it.  
In juda is God known, 
Psal. 76.1.  his Name is great in Israel. He dealt not so with any Nation, neither had the Heathen knowledge of his Laws. But the Gospel was preached to all; 
Psal. 147.20  the sound of the Apostles went forth to all people: even to the uttermost end of the earth. Hence in the Church Cathotique, the company of believers are of all people, and kinds, and kindreds that lived in the world: so that the Law was like a Torch or Candle, but the Gospel as the Sun. The Law (said David) was a Lantherne to his feet, 
Psal. 119.105.  but the Gospel is as the beams of the Sun, which cometh out of his chamber and goeth to the ends of the earth, giving light unto all people. Thus is the light of Christ the Sun of righteousness, as the beams of the Sun which shineth to all; and if any one do not partake of that light, it is because they shut their eyes against it: so seeing they do not perceive nor understand, lest they should see, believe and be saved. Thus much for the universality of this Charter or privilege, excluding none, comprehending all, whosoever liveth; upon condition that he believeth. By faith he partakes of the privilege. This is the only limitation of God's mercy and promise in Christ. Faith is the Channel by which it is drawn and dispersed over all the world, and makes the earth to be fruitful as Eden, the Garden of God. The eternal favour and goodness of God is as the Fountain, Christ is the Welford or Cistern, and Faith is the Bucket whereby we draw from Christ living waters. He that believes in him shall never dye: So that when we say, Faith is the condition of life and salvation, you must note that it is not such a condition, as we usually make in Bonds and Obligations, and bargain and sale, which runs in this tenure, Upon consideration of something of equal value, we become bound for the performance of such Covenants: as if the condition of faith should be worth Heaven.  
It is not for the worth of our faith, put for the merit of Christ, that the faithful shall never dye eternally. And therefore the Scripture phrase runs thus; By faith, and through faith we are justified. Not for faith, but for Christ apprehended by faith. So that it is not faith as an habit, or work in the soul, as other graces, love and patience, etc. which is of equal worth and virtue to preserve us that we perish not, but it is Christ alone, who yet hath no virtue or operation in our salvation, and redemption without believing on our parts, to apply him to us: no more than physic can cure a deadly disease, or cloth afford any warmth to our bodies, if they be not both applied unto us: so that the Charter runneth between God and man, like as if a King should grant a great privilege to his subjects, which they should not purchase at a hard price, or with a great sum, but only upon condition to acknowledge him their sovereign Lord from whom they had received such great immunities: which is a point of great comfort to the Christian weak in faith: because it is not for the worth or excellency of our faith that we must think to stand. Though a strong faith is an excellent grace, which will make us as a Rock, or as houses built upon the sure Rock Christ: the storms and sea and winds of temptation and affliction may beat, but they shall not be able to overthrow us, because we are built upon a Rock: yet a little and feeble faith, which with fear & trembling lays hold upon Christ shall never perish, because it is not the dignity of faith, which conveys the benefit unto us: but the worth, excellency & sufficiency of Christ, which is apprehended by faith. It was not for the virtue of the eye which looked up to the brazen serpent that men were healed, that had been stung with fiery Serpents; the weakest eyes as well as the most sharp sighted, if they could but look up to it, were healed: and the beggar which receives a gift may be fully possessed of it, even with a trembling and shaking hand, as well as he that hath the most steadfast hand. But though a weak faith, believing in him, may serve the turn, yet faith there must be, or else no hope for this privilege. 
Heb. 11.6.  For without faith it is impossible to please God. So that this is that which puts a difference between the sheep and the goats, the wise & the foolish virgins, the faithful, and unbelievers. Some say, that believing only without other good works, will never bring us to life: the which though in some sense we deny not: yet this is most certain that all other virtues, without faith to believe in Christ, are nothing worth. This is that unum necessarium, which the Gospel requires of us, to believe in Christ; and for want of this, how many Infidels, jews and Turks perish everlastingly? even all those moral virtues of the Heathen, their chastity, justice, temperance, etc. wherewith diverse of them did abound and exceed many Christians in them, were all but splendida peccata; 
〈◊〉 115.  because to the Infidel and unbelieving, all things are impure: so that notwithstanding all these, if they remain without faith in Christ, they shall dye. For as there is but one name given under Heaven, by which we must be saved; which is the blessed and sweet name of jesus: so is there no way to attain unto salvation by that name, but by believing in him. But as I have showed you that this faith to believe is necessary, and a weak faith may be accepted with God: before I leave the point, it will not be amiss something more fully to show you the nature of true and saving faith: which consisteth not only in believing in Christ in the History, for there is Credere de Christo, credere Christo, credere in Christum. The first is to believe all is true which the Scriptures report, concerning the Nature, Offices, and Merits of Christ: this a man may do, and find no virtue or fruit of it in his own soul. The second is to believe Christ as we would a man of his word, give credit to whatsoever he hath said: this we may do to the Prophets and Apostles: but we must come nearer him than so, which is the third, to believe in him: which implies a dependency and resolution to cleave unto him. As we apprehend Christ, 
Phil. 3.12.  so must we likewise be apprehended of Christ: for Faith hath (as it were) two hands, one receiving Christ from God, the other giving the Believer to God; and both these hands ●…t useth at one and the self same time. At the same time that the Believer applies Christ to his own heart, he applies his heart to Christ, and cleaves to him with full purpose of ●oule. This was notably shadowed out under the Ceremonial Law, in the conjunction of the sin-offering which pointed out Christ, and the burnt-offering, which (as Saint Paul hath interpreted it) more especially signifieth the sacrificing of the flesh, the crucifying of the old Adam. I beseech you therefore brethren, 
Rom. 12.1.  by the mercies of God, that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. True faith offers both these at once. But too many men's faith is lame on that hand which should offer the burnt Offering; they only take Christ, but they give not themselves to Christ: they offer the Sinne-offering without the burned Offering, and therefore applying Christ to themselves, and not themselves to Christ, they misapply. It is therefore, as St. Bernard calls it, Infidelis fiducia, a faithless confidence for any man to persuade himself, or presume that Christ jesus is his Saviour, or that he hath any part, either in the life or death of Christ, albeit he continue under the power of sin and Satan. Such a faith, to speak in the words of the Poet, is fallax fiducia, a confidence whereby men cousin and deceive themselves, in hoping to attain unto Heaven, though they hold on in the high way that leadeth unto Hell. Nay, it is indeed in effect, to blaspheme and dishonour Christ, by denying (though not in word, yet indeed) that there is any power in his death, any virtue in his resurrection, any renewing grace received from him, to sanctify those who truly believe in him. Turks and Pagans who plainly deny him, do not derogate so much from the glory of Christ, as do profane professors of his name: tolerabilius enim lingua quam vita mentitur. The lie (saith Saint Augustine) which is made by the lip, is more tolerable than that which is made by the life. Can Christ dwell in their hearts by faith (as Saint Paul speaketh) and not live in them. 
Eph 3 17. Gal. 2.20.  In whose heart soever Christ is resident by faith, there he reigns, and disposeth him as it seemeth best to his godly wisdom. 
Rome, 6.4.  By Baptism we are buried with him into death, that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life. 
Col. 3.1.  If we be risen through faith with Christ, we must seek those things which are above, where Christ sitteth at the right hand of God. Whosoever truly believeth in Christ conquereth this world. who is he (saith Saint john) that overcometh the world, 
1 Joh. 5 5.  but he that believeth that jesus is the Son of God. They that by faith are Christ's, 
Gal. 5.24.  have crucified the flesh, with the affections and lusts. Wheresoever there is a Christian belief, there will also be a Christian life. Credere in Cristum (saith Saint Augustine) est credendo amare, etc. To believe in Christ is through faith heartily to affect him, and to be really incorporated into him: so that believing in Christ is more than to comprehend him in the understanding; it is also to embrace him in our hearts and affections. As Christ naked without respect of his merits is not the object of our faith; so our faith, naked without our affectionate desire to be joined to him, is not the true means to apprehend Christ, and convey his merits unto us. This is that which is required on their parts, who partake of the privilege here promised. The task is not hard: it is not to give a great ransom for our souls; so the poor could not enjoy it: or to discourse accuratly, so the simple and unlearned could not attain unto it; or to go a great journey to find Christ, so the lame and impotent might miss of it, but only to believe in him, which is a matter possible with every man. whosoever believeth in him shall never dye, and so I come to the last part of my Text, the privilege here granted. Exemption from Death. Death hath a threefold: acception. It is either natural, spiritual, or eternal. Whosoever believeth in Christ is exempted from all these. The two later only have properly the name of Death. For Death, to speak properly, is either a separation from God here in his Kingdom of grace, or a separation from him hereafter in his Kingdom of glory. Not to partake of his saving grace here in this world, is to be spiritually dead; and not to be crowned with his glory in the world to come, is to be eternally dead. They who have only vitam naturae, the life of nature here in this world, and have not vitam gratiae, the life of grace, are spiritually dead, according to that of the Apostle, 
1 Tim. 5.6.  She that liveth in pleasure is dead while she liveth, and according to that of our Saviour, 
Mat. 8.22.  Let the dead bury the dead. It may be said of such as it was of the Angel of the Church of Sardis, They have a name that they live, 
Reu. 3.1.  but are dead. So they who in the next world have only vitam naturae, the life of nature, and have not vitam gloriae, the life of glory, are eternally dead. From both these deaths, all true Believers in Christ jesus are exempted, for they live spiritually, and eternally.  
That the true believers in Christ jesus enjoy a spiritual life is evident, according to that of S. john 1.12, 13. They that believe on his Name, are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. Besides their natural birth they have a spiritual. As many as by faith are in Christ jesus, they are new creatures, they receive a new life: so likewise do they enjoy eternal life, according to that of our Saviour: This is life eternal, by faith, 
john 17.3.  to know the Father to be the only True God, and whom he hath sent jesus Christ. All the question seems to be concerning their exemption from the natural death: but if we diligently observe their condition, it will easily appear that they are exempted from that death also. For as they who enjoy natural life are said to be dead, because they are deprived of the spiritual life: so they who are naturally dead may be said to be alive, because they enjoy the life of glory. The natural death to them especially is changed into a sleep. Death to them is not exitus, but transitus: not obitus, but abitus: not a dying, but a departing. A transmigration and exodus out of our earthly pilgrimage, unto our heavenly home. Fratres mortui (saith Saint Augustine) non sunt amissi, sed praemissi. Profectio est (saith Tertullian) quam putas mortem. A passage from the valley of death to the land of the living. That all true Believers departing hence are still alive, 
Math. 22 32.  is evident by the words of our Saviour, that God who is the God of Abraham, Isaac and jacob, is not the God of the dead, but of the living. If the father of the faithful be still alive, no doubt but so are all his children, who departed hence, in the faith of their father. Death to them is but a sleep. So is it said of David, of Solomon, 
1. Kin 2.10.— 11.43.  and of other Kings of Israel, and of juda, that they slept with their fathers. So in the New Testament, such as are dead in the Lord, are said to sleep in Christ. 
1. Cor. 11.30— 15.18 job. 11.11.  So great a resemblance is there between sleep and death, that sleep is called by Ovid, mortis imago, by Virgil, consanguineus Lethi▪ Seneca calls it the brother, & hesiod, the Sister of death. Sleep is a kind of death, and death a kind of sleep. 
1. Thes. 4.13, 14.  I would not have you to be ignorant (saith the Apostle) brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that jesus died, and rose again, even so them also which sleep in jesus will God bring with him. The Apostle saith that the Christ, the Lord (who gives life to all things) is dead: and mortal man (saith he) sleepeth▪ which manner of speech at the first sight may seem strange, but there is good reason for it. For we therefore sleep, because Christ died. His death made our death but a sleep. Christ by his bitter death, made death sweet unto us, made it, I say, but the very shadow of death: so that death cannot hurt us, because Christ hath taken away sin the sting thereof. O death where is thy sting? 
1. Cor. 15.55.  Lastly, though their bodies sleep in the grave, yet their souls live a glorified life in heaven. So that the Saints departed are dead in their worst part only, but living in their best, even in that wherein they desire to live most, as Martial an Heathen Poet divinely, 
Sed lugere nefas: nam quite (Prisce) reliquit  
Vivit qua voluit vivere parte magis.   
Sith death then to the true Believers in Christ is but a sleep, a passage from misery to eternal happiness, Let us sing with old Simeon a nunc Dimittis, and rejoice that our warfare, all our combats and conflicts with the world the flesh and the devil are ended. So long as we are in this world, we must continually fight against those lusts which fight against our souls. When we have conquered covetousness, lust riseth up against us; when carnal concupiscence is suppressed, ambition takes place; when ambition and pride are foiled, drunkenness endeavours to draw us on to eternal destruction. I know that the men of this world count it their bliss, to be carried away by the world, the flesh and the Devil, and to do service unto them. But the children of God account it their bane, to be in any the least subjection unto them, and therefore do they continually band themselves against them. Blame them not therefore, though they rejoice when the combat is ended, and all their enemies conquered, and crowned. What Soldier is not glad when the combat is ended, and his enemy conquered? who in a great tempest at Sea, would not gladly be in a quiet and calm harbour? and who in the sea of this tempestuous world, would not give this world to arrive at the haven of eternal happiness: here is nothing but wailing and weeping: 
joh. 16.20.  Who would not be there where all tears are wiped away? Our Saviour told his Apostles, being sorrowful for his departure. If ye loved me, ye would rejoice, 
joh. 14.24.  because I go to my Father. To me (saith S. Paul) to live is Christ, & to dye is gain. 
Phil. 1.21.  Let him therefore dread death, who is not borne again of water and of the Holy Ghost, but remains enthralled to the flames of hell fire. Let him fear to die, who shall pass from the natural death, to eternal. Let him I say, be daunted, when death draws nigh, who, when he shall pass out of this world, shall eternally be tormented in the flames of hell fire: but let all true Believers in Christ jesus (whose home is heaven) with the Traveller think the time long till they return home to their own country, where after the wearisome travel of this life, they shall live eternally in all rest and happiness.  
Thus much of my Text.  

Give me leave to add a few words about the particular occasion of this our meeting, which is evident by the object here before our eyes, and maketh unto us a visible Sermon of our mortality. For it is a dead corpse, which was within these few days the receptacle of the everliving soul of Mistress Elizabeth Gouge. A soul which while it remained in that receptacle, enabled the same, thorough the good grace of God infused into it, to do much honour to God, and good to man. Which that I may the better demonstrate unto you, I will make bold to set before you a brief, just, and true view of the whole course of her life: that, though the substance of her soul be now taken from among us to be among those i●… spirits which are made perfect in heaven and her body to be covered from ou● sight in the earth, in assured hope o● the Resurrection thereof to eternal life yet her graces may remain fresh among us for the greater consolation of her friends, and imitation of us all.  
She was the daughter of such Parents as while they lived were of very good note and name. Her father Mr Henry Calton, was a Mercer and Citizen in London of good worth. Her mother was of a good Gentleman's house, Mr Cois of Stubbers in Essex.  
Both her Parents died while she was young, and had not her Mothers own brother Master William Coys, taken upon him the tuition of his Sister's children, they had been made a prey. But he like a good Mordecai brought up his said Sisters children, which were three in number, a son, who was drowned in swimming while he was a youth, and two daughters; the eldest whereof was this Gentlewoman, whose Funeral we now solemnize. The younger still liveth being married to the younger brother of this Gentlewoman's husband. Such was the said Guardians care over these Orphans, as, after he had trained them up some while in his own house, for their better education, he put them forth to board in a pious, painful, faithful Ministers house, Master Huckles by name, of Hatfield-Broad-oake in Essex, whose wife had a great name, and that not without just desert, for skill, and faithful care in training up young Gentlewomen. There were the two surviving foresaid Orphans, Elizabeth and Mary Calton educated six years together, and there were they well instructed in piety, in modesty, in good house-wifery, and much skill in all such works, as appertained to such persons.  
From the said Ministers house the said two Orphans were brought to Stratford Bow in Middlesex, the elder being about seventeen year old, and the younger scarce fifteen.  
In the said Stratford Bow there dwelled an ancient Gentleman Master Thomas Gouge by name, who well liking the person, grace, and carriage of the said elder Orphan, sent for his eldest son Master William Gouge, than fellow of King's College in Cambridge, now Minister and Preacher of God's Word in Blackfriars London, who being brought to the said Gentlewoman, after some mutual conferences one with another, they took such liking one of another, as on the 11 of February in the first year of King james they were with full consent of all friends on both parts married together, and continued like Isaak and Rebekah faithful, and loving yoake-fellowes till the 26 of this present October, in the 1 year of our now Royal Sovereign King Charles, on which dismal day irresistible death, made an irrecoverable diremption betwixt them. Such respect did this Gentlewoman bear to the Ministry of God's Word, that when it was told her that her suitor had diverted his studies to Divinity, and intended to be a Preacher, she answered, I am so far from disliking a man of that profession, as of all other callings, I most desire an Husband, being otherwise well qualified, of that function. A pious mind in a maiden so young, and in a Gentlewoman of so good means as she was! To her eternal comfort she had her desire accomplished. And answerably did she carry herself, A pious, prudent, provident, painful, careful, faithful, helpful, grave, modest, sober, tender, loving Wife, Mother, Mistress, Neighbour. Many were the graces which made her acceptable in God's sight, amiable in her Husband's eyes, & commendable among all that well knew her. But that I may keep myself within some bounds, I will especially insist on four, wherein she made herself a pattern worthy of admiration and imitation; These were Sobriety, sedulity, Charity, Piety.  
1. Her countenance, her conference, her carriage, her apparel did all give evidence of her Grave, Gracious, Sober, Matron-like mind, whereby she did much grace her Husband's Vocation.  
2. She hath left behind her many evidences of her indefatigable sedulity, 
Pro. 31. ●0. ●  even such as the Wiseman commendeth in a virtuous Woman, Vallances, Cup bord-cloathes, Cushions, and many such like useful thing, artificially wrought with her own fingers, besides all her own, husbands, and children's wearing linen wrought by herself and maidens, whom by her own example she made diligent. The shortness of daylight, she much helped by candle light. She carefully kept Saint Paul's precept to keep at home. 
Tit. 2.5.  She was not like those whom he sharply reproveth for wand'ring about from house to house, and for being not only idle, 
1. Tim. 5.13.  but tatlers also and busybodies. She utterly disliked such: she cared not for their company. These commendable virtues of keeping at home, & keeping silence; retiredness, & taciturnity, made many mis-censure her of too much stateliness.  
3. Her charity exercised itself at home and abroad. At home, towards the head and members of her Family. Abroad, towards her neighbours and strangers. She was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an entire lover of her husband, and children. Her love to her Husband made her to yield all dutiful respect to him, and to be very careful over him, and that both well to nourish and cherish him, and also to free him from the trouble of all those things which she in her place could manage: For she most prudently and providently ordered the affairs of her house, whereby he had the more leisure to attend his public function. Her love to her Husband was further manifest by that delight she took in his company: It was grievous to her to be where he was not, except urgent & necessary employments required as much: neither did she care herself to go abroad unless her Husband went with her. And when they were absent one from another, they made a supply of that bodily absenee by continual intercourse of Letters one to another, in which Letters she testified much piety, wisdom and love. If at any time he had been sick, she was very tender over him, and very careful to provide all things needful for him in that case. Her entire love to him was many ways testified to the very last act of her life. The longer they lived together, the more did this love show itself.  
Her care over her children did also declare her true love of them. She did not only bear them, and bring them forth into the world, which necessity forceth all mothers to do, but with her own milk she nursed seven, as many as possibly she could, which too many mothers do too much neglect. It was not sore nipples or breasts, nor an Infants wrangling, nor breaking her sleep in the night, nor any other disturbance that could make her neglect this bounden duty. Her tenderness over her children was not diminished by their growth in years: yet as they increased in understanding, so wisely she ordered her authority over them, as with a childlike fear they much reverenced her. For well she knew how to keep both children and servants in dutiful awe. As she was careful well to nourish, so also well to nurture her children. In nurturing them, though she were not negligent of their civil behaviour, & good manners, yet her greatest care and pains was like Eunice, 
2 Tim. 1.5. & 3.15. Eph. 6.4.  to bring them up in the nurture and admonition of the Lord, teaching them, so soon as they were capable, the Principles of Religion, wherein some of them so profited, as before they were three years old, they were able distinctly to answer all the questions of a Catechism which her Husband published. Many good instructions also from time to time they received from her after they were put forth, 
Prou 31.1.  wherein she showed herself like the good mother of Lemuel.  
Her poor Neighbour's also, as she had notice of their need, tasted of her charity: for very ready she was and forward to visit the sick, and to send them succour. It was her usual practice, on the Lords days specially, to send some hot, wholesome refreshing to such as needed it.  
This her charity extended itself also to strangers. For where she had a quarterly allowance of her Husband for her own proper use, she set a part a good part thereof for charitable uses, and so dedicated it to that purpose, as she accounted it sacrilege to employ any part thereof to any other use. Out of this sacred stock she was ready to contribute to all charitable motions made in the Church: to all private Collections made known unto her; and to many, that time after time came to her Husband for relief, besides those, whom she herself, with her own hands, of her own motion relieved. So as herein also she was like to that good woman whom the wiseman thus commendeth, 
Prou. 31. 20.  She stretcheth out her hands to the poor.  
4. Her Piety, as it was the best of her graces, whereby all the rest were seasoned, so was it not less eminent than the rest. For she was a conscionable observer of the Lords Day, and a constant frequenter of the week day Lectures where she inhabited. She did both herself diligently and reverendly attend to the daily exercises of piety in her house, and also caused her children and servants to do the like. She had also her set hours every day, which secretly betwixt God and herself she spent in holy Devotions. With her own hand she penned sundry devout Prayers, whereof some being for helps to humble her soul the more before God, were very large. She hath also left written by herself many divine directions for Devotions. She further tied herself by a set daily task to read the holy Scriptures, whereby she was able readily to answer any question propounded about the History and Doctrine of the Scriptures. She did also spend much time in reading English books of divinity, whereof she had a pretty Library. She carefully put in practise this precept of the Apostle to wives, Let them ask their Husbands at home. 
1 Cor. 14 35.  Her piety left her not till her breath left her. For (to come to the time of her sickness and departure) being long weak before her departure, and great with Child, she was disabled from doing so much work as in her health she used to do, yet was she not idle, but spent the more time in reading & conferring with her Husband, and that especially, about evidences of true grace, and assurances of salvation. It pleased the Divine providence about a year and a quarter before, when she was great with Child, to visit her with a Dropsy, though she was very temperate in her diet, no Wine bibber. Of her Liver she complained from her youth, so as questionless her ill-disposed Liver was the cause of her disease. After her delivery of that Child, thorough God's blessing on the means, which her good Neighbour, Master Doctor Argent, an ancient, experienced, and skilful Physician prescribed, she was recovered: and continued very well from September, 1624. till Febr following, when conceiving again with Child, the Dropsy returned again. Notwithstanding the return of that Disease, she was on the sixth of October 1625 delivered of her thirteenth and last Child, which was a son, and retained such strength as ordinarily she was wont to do in the time of her Childbed, so as on the baptising day she sat up, as women in that time use to do. But before she gathered such strength as might enable her to take Physic for her Disease, death began to seize upon her. For on the very day wherein the foresaid Doctor Argent had prescribed such Physic as was fit for one in her case, which was the fourteenth day after her delivery, the violence of her Disease was such, as accustomed rest, and use of understanding was taken from her. This made her talk much: but in all her talk not an impious word came from her. (Her tongue was never accustomed thereto) But that it might appear how fast fixed, and deeply rooted piety was in her, in her greatest weakness and extremity, if any Broth, Drink, or other sustenance were offered her, she would lift up her eyes to Heaven, and crave a blessing of him whom she knew to be above. In that her restless time, she was much persuaded by her Husband to do what he advised. To short questions, especially about her Christian faith & hope, she would give short, but very pithy and comfortable answers. After she had thus remained two whole days, it pleased the Lord to give some rest, whereby for two days she recovered good use of her understanding, and made good use thereof, by giving many good evidences of her stead faith in jesus Christ. Which after she had done, the former violence of her Disease returned upon her, and soon deprived her of her sweet breath. Thus would God take her away even in her calling, in the time of her Childbed, wherein for a woman to dye, is as for a Soldier to dye in battle; yea, as for a Preacher to dye in the Pulpit▪ They that in Scripture are recorded to dye in that time, are recorded to dye as Saints, as the Wives of jaakob and Phinehas: and so undoubtedly did this pious Matron; whose soul, ever in that moment wherein by Prayer it was commended to God, ascended to God, with whom she now, as we have great and just cause to hope, reigneth in everlasting glory: whether God bring us also in our time, thorough jesus Christ our Lord, to whom with the Father and the holy Ghost be all honour and glory, now and for ever. Amen.  The memory of the just is blessed.  
FINIS.