A SERMON PREACHED AT THE FUNERAL OF Mr. JOSIAH REYNEL Esquire, the 13. of August 1614 in East-Ogwell in DEVON. By john Preston Minister of God's word in East-Ogwell. LONDON, Printed by Nicholas Okes, for Richard Boulton, and are to be sold at his shop in Chancery-lane. 1615. TO THE RIGHT WORSIPFUL SIR THOMAS REYNEL, SIR GEORGE REYNEL, SIR CAREW REYNEL, KNIGHTS: Mr. RICHARD REYNEL Esquire, Grace, Mercy and Peace in the blessed LORD JESUS. RIGHT WORSHIPFUL, IT may seem strange that I have joined you all together in one Inscription, when every one of you severally are worthy of a better gift than here is exhibited, or by me can be given; yet herein I have done no more than nature, brotherly affection, and Christianity hath done. That I have clothed this in the livery of your Patronages, I might have given many reasons: First, for that you are lovers of true religion, and favourers of all true professors. Secondly, because it was preached at the interring of your dear brother. Thirdly, because I had rtaher the whole world should condemn me as unjust, & the curious and captious carp at me, than you should so much as think me unthankful. I owe unto you all a double debt, of Love, and of Service. Of love, the more I pay, the more I owe; though a debt once paid, be no more due, yet love being paid, is still due. Service I will be ready to pay to the uttermost, though it come short of your great deserts, and of my manifold desires: I that yield to all in learning, will yield to none in love and service to you. But to you right worshipful and worthy Patron, I owe a treble debt, of Love, of Service, and Thankfulness: Of love, for your extraordinary kindness in preferring me, and for that countenance you have continually given to my weak ministery: Of service, such as I can perform, I will not fail; daily beseeching God for the increase of his spiritual graces here, and eternal glory hereafter, both to yourself, and all such as are d●ere unto you. Of thankfulness, in patronizing me being absent, kindly entreating me present, and for affecting me long before I was by you preferred. Of some I shall be hardly censured, of others thought ambitious in seeking men's favours. For this I care not, so the well-affected Christian may think of the shortness of his life, and thereby prepare to die; and being ready, to be willing to die, and you be pleased to procure a quiet passage under your patronages for those few indigested meditations, which were by God's permission, and his assisting Spirit, first preached, and now published: I ascribe the patronage to you, the use to the godly, and the success to God. The God of peace give you the peace of God which passeth all human understanding, and afford you many comforts and joys in this life to the end, and in the next his joy without end. Your worships in all faithful service, JOHN PRESTON. A SERMON PREACHED AT THE FUNERAL OF Mr. JOSIAH REYNEL Esquire, the 13. of April 1614 in East-Ogwell in Devon. PSAL. 39 5. Behold, thou hast made my days as an hand breadth, and mine age is nothing in respect of thee: surely every man in his best state is altogether vanity. THE Princely Prophet David, who was a man after Gods own heart, 1. Sam. 13. 14. 1. Sam. 13. 14. The chosen of God, Psa. 78. 70. Psal. 78. 70. A man gracious with God, Act. 7. 46 Acts 7. 46. The servant of God, Ps 89. 20. Psalm. 89. 20. The type of Christ. Acts 2. 25. Acts 2. 25. Nay Christ is called the son of David, Math. 1. 1. Math 1. 1. The sweet singer of Israel, 2. Sam. 23. 1. a man that had tasted the full cup of God's mercies, and had been plunged in many troubles, insomuch as he said: Psalm. 34. 19 Great are the troubles of the righteous, Psa. 34. 19 He doth often complain of his troubles, and that with great grief and bitterness of mind, and chiefly in this place. This Psalm is partly narrative, partly precative: In the first part David declareth how he had purposed with himself to take need of murmuring against God, which might arise through the injuries of men. In the second part he desireth that God would certify him of the vanity of this life, and therefore he saith: Psalm 39 4. Lord let me know my ●●d, and the measure of my days what it is: let me know how long I have to live. Psal. 39 4. In another place he saith: Psalm 90. 12. Teach us so to number our days, that we may apply our hearts unto wisdom. Psa. 90. 12. David in these words doth not desire death, but he requesteth that he may be brought to a serious consideration of his mortality, as is evident by the words, Let me know my end: that is, the end of my natural life, of my days, which by thy decree I must live in this world, and then he saith; Behold, thou hast made my days as an hand breadth, and mine age is nothing in respect of thee: surely every man in his best estate is altogether vanity. Here note 4 things. 1 A note of attention, Behold. 2 A confession, thou hast made my days as an hand breadth. 3 An asseveration: surely, 4 An amplification, every man in his best estate is altogether vanity. It is as much as if the Prophet had said; Behold, I will show and declare unto you by a twofold comparison, that the Lord hath made my days short; for they are but as an hand breadth, which is one of the shortest measures, and the time of my life is as nothing, or like to nothing; and surely every man, not only such as are of base condition, but the mighty and the noble are vanity. [Behold,] This word behold, consisteth of few letters, less syllables, yet very significant: Sometimes it is a badge of admiration, as Behold a Virgin shall conceive and bear a son, and thou shalt call his name Immanuel, Esay 7. 14. Esay 7. 14. Sometimes a sign of alteration, Revelat. 21. 5. as Behold I will make all things new. Reu. 21. 5. Sometimes a token of gladness; Behold, I bring you tidings of great joy that shall be to all people, Luk. 2. 10. Luke 2. 10. Sometimes a point of demonstration, Behold the place where they have laid him. Mark. 16. 6. Mark 16. 6. Sometimes it shows a thing unknown, Behold I will send you Eliah the Prophet, Mal. 4. 5. Mal. 4 5. Sometimes it is taken scornfully, Behold the man that took not God for his strength, but trusted in the multitude of his riches, and put his strength in his malice. Psalm 52. 7. Psalm. 52. 7. Sometimes it is a note of attention, Behold I stand at the door and knock, etc. Reu. 3. 20. Revelat. 3. 20. Declaring his love to the Laodiceans. In this one word behold, here is comfort for such as faint, and God's love is showed towards such as repent. In this place it is a note of attention, to put us in mind of the brevity and shortness of our lives. Here observe, Doctr. that every word in the Scripture is remarkable, and this word behold is not a word of course, but a note to stir up our attention. It is like the sounding of a Trumpet before some weighty Proclamation, or like the ringing of a great Bell, before the Sermon of a famous Preacher: it is set down to move us to attention to hear for afterward. Esay 42. 23. Esay 42. 23. One figure may stand for many hundreds, one counter for many pounds, one little box may contain many jewels: So one word of the Scripture may point out unto us many things worthy our observation, and what can be greater than to hear, to learn, and to learn to know how short our life is. Let him that hath an ear hear. Revel. 3. 6. Revel. 3. 6. The use may reprove such as will not be warned, Use 1. by any mark or note, nor stirred up to hear, but become voluntary deaf Adders, refusing the voice of the charmer, though he be most expert in charming, Psal. 58. 4. 5. Psalm 58, 4. 5. They will not hear Christ crucified, Gal. 3. 1. Gal. 3. 1. They are enemies of the cross of Christ, Phil. 3. 18. Phillip. 3. 18. who is able to kill our sins, and quicken our souls. When the balm tree is cut in summer, that the sweet liquor drop forth, the inhabitants preserve it in viols: when the Word, which is the spiritual balm, is divided by preaching, 2. Tim. 2. 15. 2. Tim. 2. 15. the people should bring empty pitchers with them, as the widow did at the command of Elisha, 2. King. 4. 5. 2. King. 4. 5. the empty pitchers should be attentive ears; but either they are without mouths, or without bottoms; without mouths to let in one drop of grace, or without bottoms that when we have put it in and look to see it again in your lives, behold it is run throughout, as water through a siue, and scarce leaves any wet behind it. It is not enough to eat meat, unless the stomach retain it; so it is not enough to hear, unless men lay it up in their hearts, as Mary kept the sayings of Christ in her heart, Luk. 2. 51. Luk. 2. 51. We must have ears of atention, and hearts of retention. In vain doth the Preacher open his mouth, unless God open the heart, when God opened Lidia's heart, than she attended to the things which Paul spoke, Acts 16. 14. Act. 16. 14. As men come so they speed, and as the affection is, so is the profit: If they bring empty pitchers they may be filled, but if their vessels be full of wickedness, they can never be filled with goodness: As we do Gods works to holiness, so we shall find comfort to holiness: It is to be feared, lest many go home with unfallowed Hos. 10. 12. Hos. 10. 12. nay with unhallowed hearts. Secondly, for instruction to us, where God is an admonisher, there let us be admonished; where he is a Teacher, there let us be scholars; and if he have made our days as an hand breadth, then let us resolve to die, and prepare for death. It is decreed in the high Court of Parliament, that all shall die, even in heaven, Heb. 9 27. Heb. 9 27. for we must die, and we are as water spilled on the ground. 2. Sam. 14. 14. 2. Sam. 14. 14. which cannot be taken up again. Wise Solomon, godly David, religious josiah, faithful Abraham, just Lot, righteous Noah, zealous Moses, trusty jonathan, diligent Peter, and careful Paul, have died; it is certain we shall die, but the time uncertain, and the place. The time is uncertain, God came to David's child in his infancy. 2. Sam. 12. 18. 2. Sam. 12. 18. to the widows son in his yourh, Luk. 7. 12. Luk. 7. 12. to jacob in his old age. Gen. 49. 33. Gen. 49. 33. God hath ordained and limited to every living creature his appointed time wherein to live and grow, and next to decrease and die; and as it pleaseth God to prolong or abridge their lives, so he disposeth of the second causes, and means whereby he will have it brought to pass, and so every one hath his certain limits and term of life set him. job saith, Is there not an appointed time to man upon earth, and are not his days as the days of an hireling. job. 7. 1. job. 7. 1. Again, Are not man's days determined, the number of his months are with thee, thou hast appointed his bounds which he cannot pass? job. 14. 5. job. 14. 5. In the same chapter, All the days of my appointed time will I wait till my changing shall come. 14. God hath appointed how long every man shall live, and though four score years be no long course, yet there are but few which hold out to the uttermost end thereof, in regard of them that stay by the way. Some are cut off even before they have begun their course, and some in the midway, and that through so many sorts of sicknesses, with other inconveniences and accidents, that a man cannot possibly comprehend, or conceive them all. As death spares not any person, so it respects not any place. A man may be murdered in the field as Abel was, Gen. 4. 8. Gen. 4. 8. A man may fall backward sitting quietly in his chair, and break his neck as Eli did. 1. Sam. 4. 18. 1. Sam. 4. 18. Or die in the Temple as Senaherib did Esay 37. 37. Esay 37. 37. Or at the Altar as joab 1. King. 2. 34. While jobs sons were feasting, 1. King. 2. 34. the house falls upon them job. 1. 19 job. 1. 19 While the scoffing boys were mocking, Bears came from the wilderness and devoured them 2. King. 2. 24. 2. King. 2. 24. While Corah and his company were contending, the earth opened and swallowed them up Numb. 16. 31. 32. Num. 16. 31. 32 While the Captains and their fifties were fetching the Prophet perforce to the King, fire falls from heaven and consumes them. 2. King. 1. 10. 2. King▪ 1. 10. Thus death doth follow us wheresoever we go, and is ready to seize upon us wheresoever we are. Thou hast made my days as an hands breadth. Some say thou hast set my days short, some thou hast made my days mourning; some, thou hast made my days of four fingers wide, Taphat signifieth the measure of the palm of the hand, which is of four fingers. The meaning of the Prophet is this: Thou Lord hast made my life short, like the palm of an hand, which is of four fingers, which is one of the shortest measures. Seeing the life of man is but as an hand breadth, Doctr. it affordeth this doctrine, that man's life is short, and of no long continuance. Our life is compared to grass Esay 40. 6. Esa. 40. 6. which withereth. To a shadow which passeth Psalm 102. 11. Psal. 102. 11. To smoke that vanisheth, Hos. 13. 3. Hos. 13. 3. To a bubble that is dissolved: To a weavers shuttle for swiftness, job. 7. 6. job. 7. 6. To a spider's web which is soon swept away. To a cloud that goeth away. job. 7. 9 job. 7. 9 To a flower that fadeth, job 14. 2. job. 14. 2. To a vapour which is soon dispersed, jam. 4. 14. james 4. 14. Remember that my life is but a wind job. 7. 7. job. 7. 7. No marvel if when the wind bloweth the leaf fall, if when the death appeareth, the night end. There is one saith, our life is an heavy sleep, fed with false and imaginary dreams, and he calleth it a Comedy, or rather in our days a Tragedy of transitory shows and disguised people. Sometimes to a birds nest made of straw and dung, that the winter soon dissolveth. There is another calleth it a child's game, that buildeth houses of sand on the shore, where every wave washeth them away. Is our life so short? then it is better to die then to live, and the day of death is better than the day of birth. Eccles. 7. 3. Eccles. 7. 3. The day of death is not a perishing but a parting. The soul is not lost to the body, but only sent before it to joy. If the soul be painfully laid off, it is joyfully laid up. Per nativitatem ad stadium per mort●m ad brevium pervenimus. Through our nativity we come to the race, through death to the reward: through birth to the flood, through death to the haven; through birth to the fight, through death to the victory; through birth to labour, through death to rest; by birth to sorrow, by death to joy; by birth to life, which is full of all sorrows and troubles, by death to life eternal which is free from all sorrows. Death is rather the flight of sin, than the detriment of man dying, because to the just death is not the end of nature, but of sin, as a Father saith. To leave this world and inherit a better should seem nothing. Death is a passage from sin and corruption to glory and immortality, from this earth to heaven, from the company of sinners, to the company of Saints; from sorrow, to solace; from pain, to peace; from sickness, to safety; from persecution, to triumph; from the bondage of Pharaoh, to the liberty of the sons of God. The consideration hereof made Solomon, who for wisdom might seem a God, for government deservedly might be King, and for learning might be a Prophet, to say; All things under the Sun are vanity and vexation of spirit. Eccl. 2. 11. Eccles. 2. 11. Seeing all things in the world are vanity, better is a good death than a bad life, and the day of death better than the day of birth. When we are borne we are mortal, but when we shall rise again, we shall be immortal: we are alive in the womb, to die in the world, but dead in the grave to live in heaven. Our life is not compared to an ell or yard, to a pace or to a cubit, to a mile or to a furlong, to a fathom or to a foot, but to an hand breadth, a very short measure. Man that is borne of woman is of short continuance. job. 14. 1. job. 14. 1. Few and evil have the days of my life been. Gen. 47. 9 Gen. 47. 9 The time of our life is three score years and ten, Psal. 90. 10. if a man come to four score, than there is nothing but weakness. As jonah his gourd was soon come and soon vanished, jonah 4. 6. jonah 4. 6. 7. so man is soon borne and soon dead. This world is as a Stage, and man as an Actor, when he hath played his part he is gone. Our lives shorten as if the book of our days were by the penknife of God's judgement cut less. Before the Flood they were in Folio, they lived almost a thousand years, Methushelah lived nine hundred sixty and nine years, Gen. 5. 27. Gen. 5. 27. the whole chapter will show us how long the men lived before the Flood. After the Flood in Quarto, than they lived an hundred and twenty, and an hundred and seventy. Gen. 25. 7. Gen. 25. 7. In David's time in Octavo, three score and four score years, but with us in the days of the Gospel, in Decimo sexto in the least volume, now at forty, fifty, or sixty years, old men, and so we are dying almost so soon as we begin to live. The Elements are more mixed, drossy, and confused, our new sins call for new plagues; the air is more infected and contagious, and our sins of drunkenness and surfeiting do not want to second all the rest: we may observe that neither planers above, nor plants below, yield us expected comfort. So God for our sins doth cause the heaven to be as Brass, and the earth as Iron, and the air with the winds to be tempestuous, and so almost every thing which was created for man's use is become his enemy, and all because we turn all things to vices corruption, which were given for nature's protection: and therefore what we have diverted to wickedness, God hath reverted to our revenge. We are sick of sin, and therefore the world is sick of us. How soon doth the sand run down in the hourglass, how quickly doth the Sun begin to set? so speedily doth our time pass away. Future things are always beginning, present things always ending, and things past are dead and gone; while we live we die, and then we leave dying, when we leave living: Better it is therefore to die to life, then to live to death, because our mortal life is nothing but a living death, and life continually flieth from us and cannot be withheld, and death hourly cometh upon us and cannot be withstood: No armour resisteth, no threatening prevaileth, nor no entreaty profiteth, against death's assault. If all perils spare our life, yet time and age in the end will consume it. As a river that riseth in the Forest passeth by many rocks, runneth and tumbleth, and maketh a noise, yet in the end entereth into the sea: so fareth it with man's life, he cometh into the world with pain, and beginneth his course with pitiful cries, and is daily molested with sicknesses, and never ceaseth running, till in the end he fall into the sea of death: As every man hath his Genesis, so he must have his Exodus, and as we are borne to live, so we are borne to die. Our dying on earth is but the taking of our journey to heaven: Why are we unwilling to lose that, which cannot be kept? The good Pilot sitteth at the stern to guide his ship; and so a good Christian to direct his life must think on death: death is the door whereby we must go out of bondage, and therefore as he that is in prison taketh great comfort to sit upon the threshold, that when the door is opened, he may the sooner get out: so we must always have our minds fixed upon death, for pass we must, but how or when we know not. Emosinarius having his Tomb in building, commanded that it should be left imperfect, and that his servants every day should put him in mind to finish the same, that so he might prepare to die. The use of this doctrine is, Use 1. forasmuch as our life is short, and nothing almost shorter, let us prepare for death, Luke. 12. 40. for we must die. Be ye prepared, for the son of man will come at an hour when ye think not, Luk. 12. 40. All estates of men are exhorted to prepare, old and young, rich and poor, Prince and Peasant: the danger is great, if men be found unprepared: as death leaveth men, so the day of judgement shall find them. If the tree fall toward the South, Eccles. 11. 3. or toward the North, in the place that the tree falleth, there it shall be. Ec●le. 11. 3. As Ishbosheth being found asleep, 2 Sam. 4. 6. 7. was killed by Rechab & Baanah, 2. Sam. 4. 6. 7. even so if we be asleep in sin, and unprepared, we shall be killed by Satan. Because the five foolish virgins had not oil to maintain their lamps, Matth. 25. 12. the Bridegroom said, I know you not. Mat. 25. 12. Because the man which came to the wedding was not prepared, Matth. 22. 13. he was cast into utter darkness, Mat. 22. 13. As he is left behind that is unprepared when the wind serveth, and the ship under sail, even so he is left in damnation that is not prepared for the Lord when death cometh. Many men prepare for life which is uncertain, and forget death which is certain. Mark 13. 37. I say unto all men, Watch, Mark. 13 37. The day of the Lord will come as a thief in the night. 2. Pet. 3. 10. 2. Pet. 3. 10. a thief as well for stealing on us, as stealing from us: he comes in the dark when no body sees, treads on wool, that no body hears, watcheth an hour that no body knows. It may be he will come when men are banqueting, as on the old world, Luke. 17. 27. Luk. 17. 27. Or when they are drunken, as on Belshazzer, Dan. 5. 25. Daniel. 5. 25. Or when they are committing filthiness, Numb. 25. 8. as on the Israelitish man, and the Moabitish woman. Num, 25. 8. Or when they are coveting, Luke 12. 20. as on the rich man, Luk. 12. 20. Or when they are gormandising, Luke 16. 22. as on the glutton, Luke. 16. 22. Or when they are lying, Acts 5. 5. as on Ananias, Acts 5. 5. No thunder now can beat into them a fear of that which then no power shall ease them of. We know Christ will come, let us prepare for his welcome. We are all householders, our bodies are our houses, our souls our goods, our senses are the doors and windows, the locks are faith and prayer. The day of our death will come as a thief; a thief cometh when men do not look for him: so the day of death cometh suddenly. A thief cometh not when the master of the house is watching, but when he is asleep: so many times the day of the Lord cometh on men, not when they seem to watch, but when they are secure and careless: let our repentance watch, let it never sleep, lest we perish. But men now put far away the evil day, Amos 6. 3. and they flatter themselves with the remoteness, the vision that he seeth, is for many days to come, and he prophesieth of the times that are far off, Ezek. 12. 27. Ezek. 12. 27. Surely there is no peace to the wicked, Esa. 57 21. Esay. 57 21. Their rose buds are not withered, their dances are not done, sleep conscience, lie still repentance, they will not prepare for death. God made garments for Adam of dead beasts skins, Genes. 3. 21. Gen. 3. 21. to put him in mind that he was condemned to die, and to make the remembrance of death familiar unto him, that the loss of life might not affright him, who always ware the livery of death upon him: so we feed daily upon dead creatures, this should teach us to prepare to feed dumb creatures. Secondly, Revel. 14. 13. because our lives are short and sinful, it should work in us a willingness to die. Blessed are they which die in the Lord. Reu. 14. 13. First, they are blessed in respect of the place: for if we consider the world wherein we live, it is a vale of misery, a prison, and a place of vexation and trouble, as the Apostle saith, Rom. 8. 22. We know that every creature groaneth with us also, and traveleth in pain together unto this present, Rom. 18. 22. But heaven is a place of joy, rest, and of comfort. This place is of no certain continuance, here we have no abiding City, but we look for one to come, Heb. 13. 14. Hebr. 13. 14. But heaven is of continuance: for the foundation thereof is God. Secondly, they are blessed in regard of their company: for here we live among the wicked and sinful men▪ but there we shall enjoy the company of innumerable Angles, Heb. 12. 22. Hebr. 12. 22. It was an excellent change when David was called from a Shepherd to be a King: so was it an excellent change in Saul when he was called from seeking his father's Asses, to be a King; yet this is nothing in respect of their estate which are called from this world to heaven, where there is light without darkness, wisdom without ignorance, understanding without error, reason without obscurity, memory without oblivion, and joy without sorrow, where, whatsoever shall be desired, shall be present; neither shall any thing be desired which is not comely: where God shall be seen without end, loved without loathing, and praised without wearying. Thirdly, in regard of their condition they are blessed, for they rest from all their labours: for they which die in the Lord, or for the Lord, are with the lord Paul desireth to be dissolved, and to be with Christ, Phil. 1. 23. Philip. 1. 23. Death considered in Christ, and joined with a good life, is to Gods elect an advantage, Phil. 1. 21. Philip. 1. 21. nothing else but a bridge over this tempestuous sea to Paradise, God's mercy made it so; not by making death in itself good, but an instrument of good to his. Why is any man unwilling to die? Death doth not separate us from God, but it maketh us draw near to God: then do we draw near to God, when we are separated from the body. Genes. 40. 21. As Pharaohs Butler could not see the face of the king when he was in prison, but being loosed from his bonds, he both saw him, and gave the cup into Pharaohs hand, Gen. 40. 21. So as long as we are in the prison of our bodies, we cannot see the face of God; but being loosed, we shall see God face to face, 1. Cor. 13. 12. 1. Cor. 13. 12. and enjoy that unspeakable good which God hath prepared for them that love him. 1. Cor. 2. 9 1. Cor. 2. 9 Hast thou feared God in life? then do not fear death: for the sting of death is taken away by Christ, so that as honey is not truly honey when it hath lost its sweetness; nor vinegar truly vinigar, when it hath lost its tartness; nor Aloes truly Aloes, when it hath lost its bitterness: so the death of the righteous is not truly death, having lost his sting, fearfulness and terrors in the godly. The dying out of this world is not a death, but a life rather, and therefore as julian said to Christ; Vicisti Galilae. O Galilean, thou hast overcome me: so may death say to them, O Christian thou hast overcome me. Vicisti Christian. What is death that thou fearest it? it is a departure from this wicked world, a dissolution of the bodies of the godly from bonds, that they may be with Christ; it is a returning to our heavenly Country from this pilgrimage, it is a deliverance from the misery of the world, it is a return from banishment to our father's house, it is a preparation for the glory of the resurrection. Why dost thou fear death? Death hath only the name of death, not the sting of death. Numb. 21. 9 As the brazen serpent in the wilderness had the form and shape of a serpent, but not the life a serpent, nor the sting of a serpent, Num. 21. 9 So death hath the likeness and semblance of death, but it hath no sting, it hath no venom, it hath no poison. If a Bee sting a dead carcase, she looseth not her sting; but if she sting a living man, she looseth her sting: so death stinging us which were as dead flesh, did not lose his sting; but stinging Christ, he hath lost his sting: therefore we may now say; 1. Cor. 15. 55. O death where is thy sting. 1. Cor. 15. 55. Thy sting is no sting unto us, but a crown of rejoicing. 1. Thess. 2. 19 1. Thess. 2. 19 It is a Midwife to bring us out of the womb of this world, into the land of the living, Psalm. 27. 13. Psa. 27. 13. Death is as a ship whereby we fail from earth to heaven. Do not fear the grave: for thou sowest but a carnal and corruptible body, to reap an incorruptible and spiritual in the resurrection. Be willing to change dross for gold, and corruption for incorruption. If one enemy find favour at another enemy's hand, why should a dutiful child fear to go home to his heavenly father, a penitent soul to his sweet Saviour, and an obedient member to be joined with his head? If he came into this world to redeem us, why should we doubt but at our death he will receive us. He that accepteth his enemies, will he reject his friends? He that bought us so dear, will he refuse his pennyworth? If he affected our company so much on earth, (as that he said) My delight is to be with the children of men, Pro. 8. 31. Hath he now so forgotten his old love, Prou. 8. 31. as not to admit us into his company in heaven. He came hither to buy us an inheritance, and he went from hence to prepare it for us. joh. 14. 2. john. 14. 2. And when we are to enter into possession, will he exclude us? No, no: Psal. 32. 18. 19 The eyes of the Lord are upon them that fear him, to deliver their souls from death. Psalm. 116. 15. Psa. 32. 18. 19 Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15. Precious, as the end of labours, as the consummation of victory, as the gate of life, and the ingress of perfect security. Let us remember his love in adopting, his truth in promising, and his power in performing, and our fear of death will soon be altered into a desire of the same. He come to open heaven gates, and what meant he, but that we should enter in? He came to us on earth to innite us to him, and why departed he from the earth, but to have us follow him? He abandoneth none, but abandoned by them. He is easily found where he hath been carefully sought. Well, death to the good is counted a quiet haven, and to the bad it is counted shipwreck, The wayfaring man doth willingly demand where his mansion and stay shall be. The servant doth often account when his year is ended, the husbandman doth always expect harvest, and a woman with child doth wait for her time of delivery: so the servants of God do think of their death, & so look where their treasure is, Matth. 6. 21. there will their heart be also. Math. 6. 21. If a Prince should command a Beggar to cast off all his rags, and bid him prepare himself to come into his presence, and live daily in his company, would the beggar delay, or be sorry because he shall enjoy the company of a Prince? Much less should we delay, or be sorry, when God, the Prince of Princes, calleth us by death into his privy chamber of heaven. Therefore let beasts, and heathen, adulterers, and murderers fear death, because they think, and it is certain, that all their joy ends with their death; and let not Gods children fear death, because it is an entrance into joy, and eternal felicity in heaven. And my age is nothing in respect of thee. Some read it age, some substance, some life; in the original, My time is nothing in respect of thee; nor this life nothing in respect of the life to come. It is some thing in the eyes of men, which see only things present; but before God, which seeth things to come, which is eternity, which wanteth all measure, it is altogether nothing. This teacheth us, Doctr. that our life, how long soever it be, being compared with the eternity of God, is as nothing; and worldly prosperity being compared with eternal felicity, is as nothing. God is infinite, and our life is finite: it were a most unequal valuation to compare, and much more to prefer things which are in no proportion of goodness to the things which are undervalved; for between temporal and eternal, heavenly and earthly things, can be no proportion. One day with the Lord is as a thousand years, and a thousand years as one day. 2. Pet. 3. 8. 2. Pet. 3. 8. I am Alpha and Omega (saith God) Reu. 1. 11. the first, Revelat. 1. 11. and the last, without beginning and without end. But man had beginning, for he was made of the dust of the earth, Gen 2. 7. Gen. 2. 7. and man shall have an end of his time, for he shall return to dust, Gen. 3. 19 Gen. 3. 19 What proportion is there between God and man? God is the Creator, man the creature: God is Immortal, man mortal; God the Maker, man made by God; God the Potter, man the vessel of earth; God is mighty, man is weak. If persecution happen, saint not, God is mighty; if poverty, shrink not, God is wealthy; if thy conscience grieve thee, run to God he is merciful; if thy ignorance dismay thee, run to God he is wisdom: Worldly prosperity is of short continuance, but heavenly happiness shall continue for ever. This serves to instruct us to prefer the life to come before this life, Use 1. for in the world to come there is life without death, rest without labour, health without grief, light without darkness, day without night, and happiness without end. The eye hath not seen, the ear hath not heard, neither came into man's heart, what God hath prepared for them that love him. 1. Cor. 2. 9 1. Cor. 2. 9 In heaven there is no sickness nor sorrow, Revel. 31. 23. no crying out nor complainig. There is no need of the Sun, neither of the Moon to shine in it, for the glory of God did light it, and the Lamb is the light of it. 24 And the people which are saved shall walk in the light of it, and the Kings of the earth shall bring their honour and glory unto it: 25 And the gates of it shall not be shut by day, for there shall be no night there. Reu. 21. 23. 24. 25. As God is our light here, so he will be in heaven, He is the Sun which borroweth not light from another. He is the Way. joh. 14. 6. joh. 14. 6. The Door, joh. 10. 9 joh. 10. 9 The Vine, joh. 15. 1. joh. 15. 1. The living Bread. joh. 6. 51. joh. 6. 51. He is the light by participation here, and by fruition in heaven. Our Saviour said, I will be with you to the end of the world, Math. 28. 20. Math. 28. 20. that is, he will be with the godly, as long as any be on earth, and he will be with them for ever in heaven. Christ will not be light to the wicked in this life, and therefore he will be no light to them in the life to come. He will be life to none that are appointed to death, nor the bread of life, to such as had rather the Onions and Garlic of Egypt, than Milk and Honey in the heavenly Canaan. To whom God doth give the light of Grace here, to them he will give the light of glory in heaven; to whom he denieth the one, he will never give the other: If God make us partakers of Christ's Ignominy, he will make us partakers of his Glory. Secondly, 2 seeing all things are mutable in this world, let us lay up our rest in the world to come. There is nothing under the Sun which is perpetual, but all subject to divers mutations: kingdoms are subject to mutability, as we may see by Israel and judah, how did they flourish for a time, now they are gone, and their Kingdoms possessed by others? How often hath the government of Rome been changed? Famous Cities have come to nought. One Generation passeth, Eccles. 1. 4. and another succeedeth. Eccl. 1. 4. Eccles. 11. 7. In another place he saith: Surely the light is a pleasant thing, and it is a good thing to the eyes to see the Sun. Though a man live many years, and in them all he rejoice, yet he shall remember the days of darkness, because they are many, all that cometh is vanity, Eccl. 11. 7. 8. Man is not perpetual, for man is borne to die, as we see daily by experience: Houses built with great cost and charge become ruinous: Trees have but a time and then wither. What is there under the Sun that is perpetual? The light of our eyes is but for a time, but the happiness of the godly lasteth for ever. The rich man can have his riches but for a time, nor the great man his honours, nor the King his Crown, nor the wanton his pleasures, but the godly man's happiness lasteth for ever. The true difference between earthly things and heavenly consisteth in this, earthly things are much desired, but being obtained they content little, heavenly things are desired little, but once gained, satisfy much; and therefore lay not up treasure upon earth, where the moth and canker corrupt, and where thieves dig through and steal. Math. 6. 20. Math. 6. 20. [Surely, every man in his best state is altogether vanity.] Every man of what sort or fashion so ever he be is vanity. Eccles. 1. 2. Solomon saith, All is vanity: Eccl. 1. 2. and David saith, The children of men are vanity, the chief men are lies; to lay them upon a balance they are altogether lighter than vanity. Psal. 62. 9 Psal. 62. 9 And man is like to vanity▪ Psal. 144 4. Psal. 144. 4. That is vain which is subject to divers changes, which is mutable, frail, and passing away; so every man, rich, and poor, noble, and ignoble, Prince, and people, are changeable, like a bubble made of vanity. This doth teach us that all sorts of men, Doctr. and all sexes are frail and changeable: To day living, to morrow dead, as some of our neighbours round about us, to day rich to morrow poor, as job. 1. 21. job. 1. 21. To day in honour, to morrow in the dust. One crieth mine head, 2. King. 4. 19 as the Shunamites child did. 2. Kin. 4. 19 another is sick with a fall, 2. King. 1. 2. as Ahaziah was, 2. Kin. 1. 2. Another crieth in his feet as Asa. 2. Chro. 16. 12. 2 Chr. 16. 12. Another sick to death, Esay 38. 1. as Hezekiah, Esa. 38. 1. Another's soul panteth, Psalm 42. 1. as David's did, Ps. 42. 1. As that part of the wheel which is highest, is presently lowest again: so that man which the world lifteth up one while, anon after casteth down again, so mutable is the estate of every man. All things in the world will either leave us or else we must leave them. They will leave us; Riches taketh her to her wings, as an eagle. Pro. 23. 5. Honour's leave many, Proverb. 23. 5. as Haman; dignities, as Bellisarius. We leave them, As the Partridge gathereth the young which she hath not brought forth: so he that getteth riches, and not by right, shall leave them in the mids of his days, and at his end shall be a fool. jer. 17. 11. jer. 17. 11. The use of this doctrine serves to humble all sorts and sexes, Use. that they wax not proud. Art thou a king, thou art subject to mutability? thou art vanity. Art thou noble, art thou rich, thou art but vanity? like a Venice glass soon broken, thy days are but as an hand breadth; thy time is nothing, if it be compared with the eternity of God, and thou in thy best estate, whether youthful, or in prosperity, thou art frail and subject to diverse mutabilities and changes, thou art mortal and thou must die. And now (beloved) lest I should tyre myself, and your Christian patience, I will but lap with Gideons' soldiers, judg. 7. 6. judges. 7. 6. and touch the honey as jonathan, 1. Sam. 14. 43. with the tip of my rod. 1. Sam. 14. 43. and so brifly will speak as the present occasion, and your expectation requireth: that as I have hitherto spoken of death, so now I may say something also of this dead subject presented here before your eyes. This worshipful Gentleman, Descent. descended from worshipful parents, who were well known to many living among us. Education. His education was in learning, first in schools in the country; then to Oxford, where he became so studious, that he excelled many of his rank. From thence he was sent to the Inns of Court; there he made such proceedings, that he might have been inferior in nothing to such as are right honourable, if he had continued; but he chose rather to live privately with contentation, then in great places where contentment is hardly to be found. I will speak with your favourable patience, something of his learning, of his life, and so of his death. First touching his learning, Learning. he was a good Grammarian, he did both write and speak good latin: touching his writing, his book written in latin, dedicated to the King's Majesty, will testify the truth thereof. Touching his speaking of latin readily, such as have conferred with him, can relate. He was a good Philosopher, a good Historian, some Grecian, a man well read in Physic: and for distillations, and secrets; few can second him. Touching divinity, he had read the Bible, and expositors thereon, both old and new, ancient and modern. Divinity was his study now for the most part, wherein he did so busy himself, that he intended (if it had pleased God) to have printed a book of the grounds of Christian religion, collected in latin, wherein he showed great reading, good judgement, and multiplicity of knowledge. It were to be lamented, were it not that the good pleasure of Almighty God was such, that so much learning should go to the grave, and such good parts as were in him, should be buried in the earth. Secondly, his life was answerable to his learning, Life. he was sober in his carriage, affable in company, gentle, and of an humble spirit towards all; not covetous, for he was dead to the world; not proud, no quarreler, no drunkard; and for any thing I can speak (or any other charitable Christian) blameless from all great, enormous, and scandalous offences; being full of the works of the spirit: he was a peacemaker, he would persuade such as did contend, and take pains to compose strife: he would give of his own to end that which malice had begun: he was charitable to the poor, and pitiful to the distressed. His brethren & sisters have lost for a time, the company of a dear and comfortable brother: his kindred a good Counsellor, the poor an almes-giver; and other Ministers & myself, a kind friend, and I doubt not but God hath received his soul. Lastly, Death. touching his sickness & death, his sickness was Morbus haereditarius (as himself would call it) accompanied with a fever. The stone. In his sickness he was patient, & willing to leave this miserable world. And as his life was quiet, so he died quietly. Now the Lord grant us grace so to spend all our days in his fear, that at length we may die in his favour, and receive the reward of everlasting life. FINIS.