A VERY GODLY and Learned Sermon, treating of Man's mortality, and of the estate both of his body and soul after death. Preached at Denham in Suffolk. AT The celebration of the solemn and mournful funerals of the right worshipful Sir Edward Lewkenor Knight, and of the virtuous Lady Susan, his wife, both at once. By M. Robert Prick, their beloved and faithful Minister: now also since that time (to the increase of our sorrow for the loss of so excellent a light) departed this life. Man goeth to the house of his age: and the mourners go about in the street. Eccles. 12.5. Yet, Christians must not mourn as other which have no hope. 1. Thess. 4.13. For, To be loosened and to be with Christ, is best of all. Philip. 1.23. LONDON, Printed by Thomas Creed. 1608. ¶ To my loving friend M. Timothy Prick, Minister of the word of God, hearty Salutation in the Lord. MY well-beloved, and very dear friend in the Lord: as God of his great goodness and abundant mercy hath vouchsafed you no small favour, in that you are not only the natural son of a good man, but also the son of a very faithful Minister of his holy word, thereby also a spiritual Father unto you in the Gospel of jesus Christ; even to you a son of his best desires, and most comfortable hope, an heir to many his earnest prayers▪ and supplications to God, a behoulder & witness of his holy life, a sheep of his dear flock, and now a pastor of those who were lately his sheep: so I beseech you for the Lords sake, to endeavour after no small and vulgar fruits of duty and thanks to God your heavenly Father; nor of imitation in respect of the excellent virtues of your both natural and spiritual Father. Lay sure and fast hold, I pray you, on the blessing of his holy & fervent prayers, wherein with great wrestle, he entreated God often, that he would make you an instrument of greater glory to him, in foiling the devil, and furthering the salvation of his people much more than he thought himself to have attained unto: though in truth he quitted himself exceedingly well, and greatly prospered in that spiritual fight and dangerous battle, and in promoting the salvation of very many. Thus comfort you us dear friend, the dear and loving friends of your worthy Father: thus rejoice you the hearts of God's people: and thus tender the good peace of your own conscience I heartily entreat you. Where much hath been bestowed, there much may justly be looked for: and therefore as good ground having received the best seed, yield you your best endeavour that you may bring forth fruit after the fullest measure even to an hundred fold. Among other provocations and encouragements let the present Sermon of your Father be as the lift of a strong shoulder to further you (as long as you shall live) in the care of a godly life as he constantly lived: that growing to like perfection and ripeness of all holy ministry, you may after many years die the like death of the righteous that he died. In the mean season, give me leave to commend it unto you, as a most artificial picture, better representing to the view of your inward sight, the spiritual image of your Father: then any the skilfullest Limmer could have drawn his outward shape, to the beholding of your bodily eye. Esteem it, dear friend, as a very worthy and memorable monument of that pure and pithy manner of preaching which he used: and as a notable precedent set before you, and before us all; let us follow it with as prosperous a pursuit as we may. And if we cannot attain unto it: yet let us press toward it as near as we can. We all know what a blessing God gave to his sincere and faithful dealing: that is, so plentiful a blessing, as is seldom to be seen upon the ministery of any in a far greater congregation. Now further, that which remaineth: join with me in request to the right worshipful, to whom your Father did, both with hand and heart, while yet he was living, dedicate this memorable gift, (a testimony of his special love, from a most parentlike and pastoral affection toward them) that they will accept it as one little silver streane, of pure and precious water, derived unto them from that more full and living springe, which was wont to flow daily more plenteously, to the sweet refreshing and comfortting of their souls. And albeit his person be now gone, and his pastoral care over them hath had an end, (which if they had continued to this day, would surely have procured their most ready and thankful accepting of the same) let us be suitors, that the thing itself being of great worth, may be never the less regarded of them: remembering still that they must give an account unto God, how they have profited by his holy ministry. In which hope, let us for conclusion, (omitting all compliments wanting) beseech God the only bookful supplier of all defects: to bless the holy doctrine of this one blessed Sermon, to as many good ends and purposes, both to them, and to ourselves, and to many other, as any one Sermon may be blessed and sanctified unto. And thus with my most hearty prayer, I do commend both yourself, and that right worshipful family, and all of the families of the Church of God, at your and their little Denham, to all further and more full blessing of God. Your loving friend and brother in the lord ROBERT ALLEN. London, this 2. of May. 1608. To the right worshipful and Christian posterity, the Sons and Daughters of the right worshipful Sir Edward Lewkenor Knight, and of the virtuous Lady Susan Lewkenor his wife. Grace and peace in Christ jesus. THE Prophet Isaiah by the motion of God's holy spirit, did long since in great zeal utter this holy saying. The righteous perisheth, Isa. 57.1. and no man considereth it in heart, and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come. Which, as it hath in former times been true, so is it proved most true in these our miserable and desperate days: as may hereby appear, for that although the Lord withdraweth and taketh out of this world by death many of his principal and excellent servants, thereby setting up (as it were) prodigious Comets, to premonish all men not only of the uncertainty of this natural life, but also that his judgements are near hand: yet few do so much as once turn their eyes toward this hand of God; and fewer do make use thereof, and apply it to their heart, for the increase of true godliness and reformation of life. Against which estate & disposition graceless, and more than brutish, some what was uttered at the Funeral of your said worthy Parents: which although it hath hitherto lain in silence, and been wholly suppressed, yet now by the grace of God it is come to light. The discourse (I confess) is homely & rude: and the rather, because that in the extreme cold when it was delivered, the natural instruments and parts of the Preacher, did perform their duties not so well as at other times. But seeing it doth contain nothing but the plain & simple truth, there is no cause why it should fear the curiosity of proud carpers, and depravers. Whatsoever it be, I do here present it to you all jointly, and that for divers reasons. The first is, in regard of the manifold benefits and favours, which I and mine have enjoyed both from yourselves, and at the hands of your said deceased Parents: which because I can in no wise requite, I content myself with this slender signification of thankfulness (following therein the example of many in all times, who have by small gifts, as of a root, or water taken up in the hollow of the hand, expressed their love, and dispatched duty towards great persons) and do by prayer commit a fuller recompense to be made by him who hath promised not to forget a cup of cold water bestowed upon any of his. secondly, for that the treatise doth not only put you in mind of your frail and mortal condition, even now in this your youthful and flourishing estate; that so you might walk in fear, and every hour fit yourselves for the Lords calling of you away by death: but also containeth, or rather briefly toucheth divers necessary points of Christian doctrine and religion: which may serve as a remedy against the horrible profaneness, Atheism, and contempt of GOD, which (as some great flood) doth at this time, overflow the banks of this whole Land. Lastly, to stir you up (although forward of yourselves) to follow and tread in the holy steps of your worthy Parents gone before: the traces whereof, are in this Sermon truly and faithfully set down, without all flattery or ostentation. They were both of them careful in their life to provide for your good and happy estate, both in this life, and the life to come. If therefore you shall after their death, run on in the course of righteousness, & holiness, of wisdom, temperance, zeal, and love to religion, with all other good virtues: you shall not only honour them here, but also shall shortly meet with them in the kingdom of heaven; where children and Parents shall incessantly together praise & glorify God for evermore. You are (as it were) set upon a stage: the eyes of many are fixed upon you. If you do well, you shall satisfy the expectation of your friends, & make their hearts rejoice: if you do ill, your enemies will be glad, and your well willers lament. In the mean season, receive, I beseech you this small gift, with the same affection wherein it is delivered by his hand, who doth daily in his unworthy prayers, crave earnestly of our merciful Father, all good blessings and graces in your behalf: & (when they are according to his promise, performed to you) will think all labours & endeavours, in what respect soever, fully satisfied. And thus in haste, I commend you to the blessing and tuition of the same Almighty God. Yours as his own in the Lord. Robert Prick. Denham in Suff. Septemb. 1606. ¶ Epitaphium. MAgnorum seruent nomen, monumenta Virorum Marmorea: his, Pietas, marmora vera dabit. Stemmatis antiqui, faciant insignia claros: Virtutum, his cumulus, fixa columna manet. Isa. 57.1.2. AVreum Par amisimus (heu) miselli, Stemmate insigni, pietaterara: Nec valet damnum reparare nobis, Aurea moles. justus è terra perijt, nec est qui Curet, aufertur medio benignus: Interim, mundus sine cura, in aurem Dormit ut ramuis. Tollitur justus, perijt benignus, Ne malos casus videant propinquos, His quetem (nemine pensitante) Numine dante. Corpus infirmum tumulus recondit; Continet fulgens animas Olympus: Gloria plenum, dies & supremus, junget utrùmque. Mente quis sanus (sua si darentur Vota) nondum secla beata malit, Cord suspirans; cito (vece clamans) christ venito. Richardus Blackerbie. Mr Richard Blackerby Died in the year 1648 in his 74th year. F.H. Van Hove. Sculp. A Sermon preached at Denham in Suffolk. I Wished, that the charge of preaching at this present, had been laid upon the shoulders of another more fit and able for the purpose than I am: but seeing the duty doth fall upon me so necessarily, that I cannot put it from me, either with honesty, or with a good conscience; I must needs make trial by the assistance of God, what I am able to perform. Wherein, because I mean, not so much to apply myself to the dead, as to the instruction and edification of the living: I have therefore chosen a Text, fit as I hope, for the present purpose & occasion out of the last chapped. of Ecclesiastes, 7. vers. in these words. And dust return to the earth as it was, and the spirit return to GOD that gave it. The principal ground or scope of the whole book of Ecclesiastes, is that all things in this world are exceeding vain. The chief and principal point or ground of doctrine, whereabout Solomon (the penman of the holy Ghost) is principally occupied in this book, is briefly propounded and set down in the 2. vers. of the 1. chapped. and that in this manner; Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. Whereby is signified, that neither true comfort, nor assured happiness doth consist in any creature under the sun: The meaning of the same doctrine, in the general seope of it. and all to the end that the holy Prophet, or rather the Spirit of God, might call men's minds back from too much study and delight in earthly & worldly things, The general end or use of the doctrine. unto the knowledge and fear of God; wherein only true comfort and felicity are to be found. And for this purpose, he turneth his eyes round about the huge frame of this world, The reasons of it are mame. & by a divine spirit, doth search into the nature, properties, effects, and events, with the mutable estate of all things contained therein: from all which he gathereth sundry & manifold arguments, whereby he doth often prove and conclude the same proposition: namely, that all things under the compass of heaven are nothing else but vanity and vexation of mind. The last reason of all (and the same a very special one) is contained in the present text taken from the consideration of man's mortality. After all which arguments, followeth this argument, which I have read, And dust return, etc. taken from the death and dissolution of man. The reason why this argument, being so strong and persuasive, is put in the last place; is not so much in regard of the order and degrees of man's life younger or older, whereof he treated a little before: not yet to prove that both man himself, & all things whereof he is Lord and possessor, The use which is to be made from the same last reason: namely, that we be careful to spend our life in well doing. are frail and transitory: but for another more weighty and principal end; namely, to premonish all men to give themselves in their life time to well doing, seeing that after this life is finished, a man can perform nothing, either for his own comfort, or for the benefit of other. Which is a most infallible truth, The reason why such use is to be made. as is clear and manifest, both by natural reason & experience: as also by the light of the word of God, which is the principal judge and determiner of all things. The first reason is from experience and the light of nature. And for the first; in death we all know that the instruments and faculties of the body, cunning, and skill, matter and opportunity, do all perish together. Whereupon it followeth, that all actions and duties either acceptable to God, or profitable to man, do utterly cease, and have an end. The second reason is taken from the word of God. But for a second more clear & certain proof: the Prophet David Psalm. 6. vers. 5. saith: In death and the grave is no remembrance of God. That worthy King Ezechias, pleading with God, Psal. 6. vers. 5. for longer continuance of life, uttereth these words: Esa 38.18. The grave cannot confess thee, death cannot praise thee, they that go down into the pit, cannot hope for thy truth, but the living, the living, he shall confess thee, as I do this day. To this purpose job affirmeth, job. 3.17.18. that In the grain all sorts do rest and cease from their labour, and duties wherein the living are exercised and toiled. We will therefore conclude with the 9 Chapter and 10. vers. of this book, Eccles. 9.10. where the Prophet exhorteth all men in these words. All that thine band shall find to do, do it with all thy power, for there is neither work, nor invention, nor knowledge, nor wisdom, in the grave, whether thou goest. Exhortations are often set down in the word of God to stir us up to make the use above mentioned from the consideration of our mortality. joh. 12.35. In regard hereof, the holy Ghost in sundry places doth exhort us, that we should in our life time when fit occasion is offered, perform all good duties which are commanded in the word of God. As for example, our Saviour jesus Christ to this purpose, saith unto the people: john. 12.35. ver. Whilst it is light, take the opportunity offered: because when the night cometh, no man can work. The Apostle Paul in the 6. 2. Cor. 6.2. Chap. of the 2. to the Corinthians, 2. ver. saith: Behold now the accepted time, behold now the day of salvation. But yet more plainly, the same Apostle exhorteth: while we have time, let us do good to all: Galat. 6.10. that is, while we have time & opportunity (which only consisteth and remaineth in this life) let us perform duties: for when opportunity is once gone & passed, it can no more be called again, than the wind or lightning, when they are passed from one part of the heaven to the other. So that it appeareth by all these testimonies, that it is the will of God, that whilst men live; and before their life is expired by death: they should bend themselves with anll their strength, while time is granted to them) to omit no Christian duty which they own unto Almighty God, and unto their brethren. Whereunto, because we are negligent & untoward (as unto all other duties and courses which the Lord in his singular wisdom hath appointed) therefore it is good to consider certain reasons, Other reasons to the same end. whereby we may be persuaded and forced thereunto. 1. From the example of the bruit creatures which ale diligent in their kind. And first of all, we will begin with brutish & unreasonable creatures (as the Pismire, the Stork, the Crane, and the Swallow) whose nature and property is, as the Scripture reporteth, to discern the fit seasons to provide for their own commodity and benefit; from those times wherein they cannot provide: and therefore take the opportunity of the first, before the latter cometh. And for proof hereof, Pro. 6. Chapt. 8. verse. Pro. 6.8. the holy Ghost speaking of the Pismire, saith, that she having no guide, governor, nor ruler, prepareth her meat in summer, and gathereth her food in harvest. And the Prophet jeremy 8. Chap. 7. verse. saith, jer. 8 7. Even the Stork in the air knoweth her appointed time's, & the Turtle, & the Crane, & the Swallow observe the time of their coming. And to those are all men sent, to learn this lesson: that fit opportunity is to be taken, when it is offered; lest it be afterward denied. The 2. reason from the diligence of men in their worldly affaites. But if they be ashamed to learn of such vile and base School masters (as indeed they have cause to be ashamed; then let them learn of Mariners, husbandmen, and men of all trades: who (lest they should be prevented) do take fit occasion and opportunity, to perform all actions, both by sea and by land; which may make for their worsdly gain and benefit. Much more then, should christians do the same, for the obtaining of heavenly and divine things. The 3. reason is the singular fruit of a good life, which followeth after death. Besides this, it is most certain, that as men have lived, so shall they die. If they have done no good, nor brought forth christian fruits in their life time: death shall come upon them suddenly in that estate, The 4. is the most woeful event that followeth upon a wicked life. and as a mighty and fearful axe or instrument of the wrath of God shall cut them down as fruitless trees. And all to the end, that they may be cast into unquenchable fire: where is no place of doing, but of suffering importable torments; except to weep, howl, and gnash the teeth, be doing. A matter plain and clear in the rich glutton. Luk. 16. Where it is evident, that after he had spent his time not in well-doing, but in pride, excess and pampering his belly; suddenly he died, and was cast into the place of torments, where he could neither provide for himself and his own deliverance, nor for the benefit of his friends here upon earth: but desireth water to cool his tongue, and relateth in what extreme misery he was continually vexed and tormented. The 5. reason is the comfort of a godly life, even here in this life. There is no greater comfort under heaven, nor security in all desperate temptations of Satan; then the conscience of a life well led: as may appear in the example of job, in the whole 31. Chap. Wherein it is evident, that he armeth himself against Satan, and all instruments which laboured to bring him to despair; with no argument so much, as by calling to mind, how religiously, and justly, he had behaved himself in the former course of his life; and hereby carried away a most renowned victory. The 6. reason is the discomfort of conscience in time of sickness, specially at the hour of death, for neglect of leading a godly life. Furthermore, many in sickness and great extremity (specially at the hour of death) are troubled, and do lament; for that they have suffered the former part of their life, to pass a way without doing any good duties, either toward God or their neighbour: but all in vain. For oftentimes, the season being passed, and death oppressing them; their breath is shut up in horrible despair: whereupon ensueth eternal misery and destruction. The doctrine concluded with an earnest exhortation. Front capillata, pòst est occasio calua. Let all persons therefore, old and young, men and women, of what estate, degree, & quality whatsoever; lay hold upon fit time and oecasion: remembering what the very heathen have said, that occasion wears a bush before, but is bald behind; so that being gone, it cannot be laid hold one afterward. Oh that christians had wisdom to consider the exceeding goodness of God, who, where as he might have cut of their life, so soon as they were borne; he granteth them longer time; and fit opportunity, to prepare themselves for the obtaining of everlasting life and happiness. Which metcie of God, if they lightly pass over: they show themselves most unthankful to God, and enemies unto their own souls. And thus much for the reason, why the argument of the death and dissolution of man followeth in the last place: and now, The text divided into two parts. let us come to the Text itself, which containeth two parts. 1. A description of death. The 2. is the estate of the two general and principal parts after death. The first part of the text, what death is. Death then is nothing else, but a separation of the soul and body a sunder: or, a severing and divorce of the soul and body. This description is not expressed plainly, and in so many words: but it is necessarily concluded from the Text. For if death do separate the soul and body, as far one from the other, as the heavens are distant from the earth: them doth it follow necessarily, that death is a separation of the soul and body. Which is also manifest, by divers phrases & forms of speech in holy Scripture: by which we may (by the way) clearly see, that death is not a small or light punishment of sin; Death a great punishment of sin. but great, heavy, and terrible. For is not that a great and mighty Tyrant, that doth rend a sunder things that are knit, & joined together, with so strong and wonderful a band, as is the body with the soul? And is not that a heavy & fearful thing, that doth part two dear friends one from an other, who should have lived in an eternal union of joy and happiness, had not sin been? Death justly terrible to all flesh. In regard whereof, it is no marvel, if all flesh (even the best of God's children) do tremble, and are astonished at the remembrance of death, 1. Cor. 15. as being a terrible enemy and a very cruel Tyrant. Death common to all men: and the reason why. 1. For all have sinned. But whatsoever death be, it is certainly a state and condition common to all the posterity and generation of Adam. All men must die, and none can avoid the stroke of death. For if death be the fruit or effect of sin (as it is most certain, as appeareth Gen. 3.) then, seeing all men have sinned, partly in Adam, partly in themselves: it followeth of necessity, that death reigneth, and hath dominion over all mankind. Rom. 5.12. Which thing may yet be proved, and made more clear. First of all from the Scriptures. Secondly, by continual experience. From the Scriptures, two ways. 2. It is God's decree and just sentence. First, by the sentence of God pronounced upon all mankind. 3. God is faith full in executing his sentence as experience confirmeth. Again, by the execution of that dreadful sentence. For proof of the first: It appeareth, that the Lord gave charge to Adam in his innocency, that he should not eat of the tree of the knowledge of good and evil: threatening, that if he did eat, The proof and amplification of the first and second reason. or taste thereof, he should die the death. But Adam did eat of the tree forbidden, and so trespassed against the Commandment: and therefore God forth with gave sentence in these words; Earth thou art, and to earth thou shalt return. That is, I have decreed & appointed as a punishment for thy sin; that both thyself and all thy posterity contained in thy loins, shall not only be subject to eternal misery, but also shall suffer a corporal or natural death. Whereupon it followeth, that death is most certain and inevitable. For why? all men must of necessity taste of death: it cannot be shunned or avoided. And as the sentence itself is certain, and unrepealeable, proceeding from the mouth of him that is truth itself, and unchangeable: so the execution of that sentence, is so certain and infallible, that no means or prerogative can resist, or prevail against it. The proof and amplification of the third reason. Neither length of days, nor wisdom, nor riches, nor honour, nor strength: no, not that excellent gift of regeneration. The ancient Fathers, The patriarchs though they lived long, yet are long since dead. Solomon though most wise: yet is dead. Samson, though most strong, yet he is dead. David, Moses, all the Prophets, though most holy in their times, are dead. and patriarchs before the flood, lived very long, some 700. some 800. some 900. years: yet it is said of every one, he died and was gathered to his Fathers. Solomon was wise, and excelled all Kings before him, and since his time, in riches & glory. Samson was endued with extraordinary strength. David was a man after Gods own heart. Moses saw God face to face. The Prophets were endued with a great measure of sanctification: yet the Prophet Zachary joins them all together in one state of mortality, in the first Chap. verse 5. Your fathers where are they? and do the Prophets live for ever? Zach. ●. 5. Upon this ground, the Holy Ghost in divers places of the Scripture, affirmeth that man borne of a woman is of short continuance, and full of trouble: that he shooteth forth as a flower, and vanisheth also as a shadow, and continueth not. That a man can by no means redeem his brother, that he may live still and not see the grave. Yea, as a thing commonly known, death (in a proverbial manner) is called the way of all flesh. So loud crieth the holy Scripture, that all men are subject to death. But if this voice were silent, yet experience doth speak out the matter so plainly, that the greatest dullard and rude person may understand. For to what end serve so many Funerals of all sorts, All sorts of men die every day. old, young, rich, poor, noble, and base? To what end, so many Graves and sepulchres, in the places of burial? so many dry bones cast out of the Graves? but to set forth visibly before our eyes, the mortal estate of mankind. Whereby is discovered, and laid open, the extreme blindness and dullness of the most part. For although they be convinced both by the testimony of God and nature, that all men must die: yet reap they little or no benefit by it. The greater & more gross is the sin of all that profit not by the consideration of death, in the care of a godly life. For some lie rocked so fast a sleep in security, and in the pleasures of this world, that they think no more of death, than the bruit beast that is without understanding. Other can discourse finely of death, to make show of their eloquence and learning: and yet will not by serious meditation, apply the remembrance of death to their hearts. Finally, very many do quake and tremble at death, who yet for all that, use no means that they may die well. I will not at this time, recite the causes and reasons hereof, which are divers and manifold: only I may conclude, that all these sorts are in a miserable case. The duties of all Christians in respect of their mortality. For avoiding whereof, we must take a clean contrary course; which standeth herein, that we do seriously meditate of death, and as it were continually set it before our eyes: and that not for discourse, or speculation; but for more weigntie & profitable ends. 1. We are to withdraw our hearts from all inordinat love of this world, and the transitory things thereof. And first of all, to the end we may withdraw and wean our hearts from too much delight in this natural life; and in the things that belong thereunto. And there is great reason thereof. For seeing that both life, and the things of this world, are frail, transitory, and uncertain: true felicity cannot consist in them. How much better than were it for men, by the consideration hereof, to set their affections, not on things below, but upon things that are above: and to lay up their treasure in heaven, where neither rust, nor moth can consume, nor thieves break through and steal? 2. We are to humble ourselves under the mighty hand of God, and his fearful sentence of death against sin. The second end, is to beat down the pride and insolency of men, whereby they are puffed up as though they were Gods immortal here upon earth. From which conceit (as from a cursed sink) do flow blasphemies against God; outrages, do flow blasphemies against God; outrages, injuries, and violences against men; yea, a thousand mischiefs and abominations; whereat the Sun in heaven, doth as it were stand amazed. For which cause, the hand of the Lord doth strike the world with infinite calamities and judgements. 3. We are to lead our lives in godliness, & use all good means there. of, that we may die with comfort. The last and special end, is, that men may be induced to apply their hearts unto wisdom; that is, that by diligent and careful using the holy and good means, which God hath set up in the church (as the ministry of the word and Sacraments, etc.) they may thereby attain such a measure of faith, repentance, and holiness, that they may not tremble at the terrible face of death: but (knowing, and being persuaded that his sting is pulled out, and his weapons broken by the virtue of the death of our Lord and Saviour jesus Christ) they may entertain him as a friend, and yield to him as to a Porter or Harbinger, appointed by GOD, to make a way for all the faithful, unto the place of everlasting happiness. Again, that they may not die in trouble, or vexation of conscience: but in such a sweet tranquillity of mind, that they may with Simeon say: Lord now lettest thou thy servant departed in peace. Luc. 2.29. Finally, that they may not see the mouth of hell gaping to devour and swallow them up: but by the eyes of faith, behold with Stephen, the heavens open, and the Lord jesus Christ standing at the right hand of God his Father, ready to receive their souls. It is a special grace of God, which teacheth men to make the former good uses from the consideration of our mortality. We see here, the singular fruits that grow from the seriours meditation of death, and the due preparation for it. Which yet is not a work of nature, but proceedeth from God and his holy spirit: without whose virtue and operation, nothing (be it never so clear, never so great and forcible) can work effectually in the hearts so great and forcible) can work effectually in the hearts of men. Which thing was so well known to Moses, that in the 90. Psal. he crieth out, And therefore we ought to pray earnestly to God for so special a grace Psal. 90.12. Teach us O Lord so to number our days, that we may apply our hearts unto wisdom. Which example, every one of us are to follow; not only because it is recorded in Scripture: but because that sudden and unprovided for death, doth bring so many evils with it: to wit, such fear and trembling, such horror, anguish, & despair: that many wish at the first assault thereof, that they had never been borne, nor seen the light of the sun: as we have had too many examples in these our days. Well therefore did these two worshipful persons, who long before their death and dissolution, The godly couple late departed, were notable examples right worthy our imitation herein. ) had not only the name of death, and of the end of this life, often in their mouths: but by all good means fitted themselves for the coming of the Lord. Which many neglecting, death cometh suddenly upon them, before they can prepare oil for their lamps: and so are they shut out of the Tabernacles of eternal life & happiness; and cast down into an estate most miserable, and to be trembed at of all Christians. And thus much of death, with the certainty and universality thereof. The second part of the Text. Now let us come to the second point of the Text: namely, of the estate of the general and principal parts of man, after death. The parts are two, The estate of man after death both in body and soul. The Soul, and The Body. Of which the holy Ghost speaketh severally, and distinctly. But because the body is more visible, and best known; The estate of the body. The original of the body is from the earth. And this consideration tendeth very aptly to the illustration following after, both in, and by death. Gen. 2.7. he beginneth first with that: which he describeth two ways. First, in itself. secondly, by relation: that is, by reference to the place to which it belongeth, or whereunto it is to be committed. In itself, by this word dust; in the original [He gnaphar] noting out the matter whereof the body is made, agreeable with the history of the Creation. Gen. 2.7. in these words. The Lord also made man of the dust of the earth: where the self same Hebrew word is used. The reason why it pleased God to make the body of man of the earth. The reason why God mad the body of man of such base matter, & doth so often mention it in holy Scripture; was (no doubt) to humble man, and to repress that insolency wherewith he might easily have been puffed up, in regard of his excellent estate in comparison of other creatures: if he had not set before his eyes, both his original, & also what manner of mansion place, or dwelling that is, It is a most effectuallmeanes to humbleman wherein th' soul is still to be lodged. For these are very forcible Arguments, to abase and cast down the lofty hearts of all men, which otherwise might (as was said) have been more easily puffed up. As for example, if his body had proceeded from the glorious matter of the sun, and the heavens above, job. 37.18. which job compareth to molten glass for the purity and brightness: and so consequently his soul had dwelled in a stately palace, suitable to the excellent nature thereof: he had had (as might have seemed,) some greater occasion to lift up himself above other creatures. But now when as earth and dust is his mother, which he daily treadeth upon & dwelleth in, job. 4.19. as (job saith) in an house of Clay: there is small cause why he should conceive highly of himself. If a man which comes of a Noble parentage, & dwells in a house agreeable to his estate: it is (as we would think) some piece of an excuse, though he should be something high minded. But if a poor creature, who is descended of base parentage, and withal dwelleth and lodgeth in a poor cottage built and framed of mud & clay, should nevertheless haughtily exalt himself above others: The pride of man is the more monstrous and finnefull. it would justly be counted so much the more monstrous, and intolerable pride. How monstrous then and absurd is the pride of man: who being but a wretched worm and dirt itself, doth yet exalt himself, not only above all other creatures, but even against the mighty Lord his Creator, whose seat is the glorious palace of the whole heavens? From whence, we may gather a double use. And first of all, that whensoever we feel ourselves conceited with any special gift or quality, which we lift up and spread abroad as peacocks feathers: that we presently look upon our vile and frail bodies, as upon black feet, which will easily cause our glorious tail to sink and fall down. Secondly, hereby we may see the extreme madness, and more than devilish & Luciferian pride of Atheists, and profane worldlings: The pride of man is the more foolish, vain, and pernicious to himself. who do so swell, and are puffed up with such a vain conceit of their own excellency, that they do not only contemn God their Lord and Creator; but as Giants do make open war against him. Which persons, (seeing that the sight of their own baseness will not humble them) assuredly, the hand of God (with some fearful thunderbolt of his wrath) will one day so repress them and crush them: that they shallbe enforced to confess (will they, nill they) their base estate & condition, in comparison of their Lords and Creator. Which they may see by an example verified in Nabuchadnezzar, Examples of who because he would not acknowledge God; and stoop to him as to his Superior: God's judgements against proud persons. was by the just judgement of his mighty Lord and Sovereign, stripped & spoiled of his kingdom, Dan. 4.30. & lived the space of 7. years in the state of a bruit beast that eateth grass, till he did acknowledge himself a mortal man. 2. Chro. 32.10. They may see it likewise in Sancherib the great King of Assyria, who was lifted up so high in the pride of his heart, that he durst blaspheme the Eternal. But what got he thereby? 21. The Lord made havoc of his huge Army: put a hook in his nose: caused him to return home again with shame and confusion: & anon after, stirred up his two sons, who most unnaturally slew him in the temple of his false Gods. What shall I speak of Herod the King, Act. 12. vlt. Act. 12. who could find in his heart to arrogate to himself the worship and honour due unto God, which was given unto him by his wicked flatterers? but the Lord by his Angel struck him with a lousy and loathful disease, A zealous and godly admonition to all, that they beware of pride. whereof he miserably perished. Wherefore Oh earth, earth, earth, humble thyself, and stoop down before him, whose glorious Majesty, not only the Elect Angels, but also the devils adore and tremble at. And always remember thou, that God, of all other sins cannot abide the pride and loftiness of Man: It is the usual way & dealing of God to take vengeance upon proud persons. 1. Pet. 5.5. Luc. 2.52.53. as may appear by sundry speeches, in divers places of the holy Scripture, which testify that God resisteth the proud: that, He beholdeth the proud a far off: that, He filleth the hungry with good things, and sendeth the rich empty away, and such like. Which all do serve to bring all men to true humility: which is a sweet and amiable virtue, opening a way for all excellent graces of God into the soul of a man that is truly humbled. But this which we have spoken hitherto of the matter whereof the body is made, was the estate of man before sin, & should have continued though man had not trangressed. That is, he should have consisted of an earthly body & a spiritual foul. Now that which followeth in the next words of our Text, came in by sin: and therefore is far worse, and more miserable; in these words, return to the earth as it was. For thereby is signified, not only the simple burial of the dead body: The estate of man's earthly body in, and after death. It may be considered in three degrees. 1. It is void of sense & motion 2. It is utterly defaced. 3. It putrefieth and turneth again to base earth. but also the estate thereof after it is buried, and laid in the earth. Which consisteth of divers effects. For first of all, the body lieth in the grave senseless, and without motion even as a block or stone. Again, the majesty and beauty of the face and whole body departeth: and a pale, deformed, and ugly form succeeds. thirdly, the body putrefieth and rotteth: and from thence proceeds a most horrible and stinking savour, and in the end is wholly turned into dust. Which is the estate of all men (yea, even of David himself,) the body of our Lord jesus Christ only excepted, which by a special prerogative, saw no corruption at all. The uses to be made of the former considerations of the body's estate in & by death. Which being so: what do young gallants mean (both men & women,) so to paint their faces, and frounce their hair as they use to do? seeing that baldness shall cover their heads, and their visages shall become so pale, and fearful; that the strongest hearted; yea they themselves, if they could possibly discern it; should not be able to bear the view thereof: but they must needs quake, tremble, and abhor themselves. And what reason have the Epicures, delicates, and belly-gods of the world, excessively to pamper and stuff their bodies with the most dainty meats and drinks, seeing they must of necessity rot, putrefy, and consume to dust & ashes? And to what purpose, do a great many carry about them continually such excess of sweet savours and perfumes? for as much as their carcases are within a while after, to cast forth such an horrible and contagious smell, as the least part whereof, were able to infect a whole city or country. All which expenses therefore, are but superfluous, vanity and lost labour. Nevertheless, the bodies of those that have led a godly life shall not continue always in this senseless, deformed, and abased estate. But here, some man may demand, whether the bodies of the dead, shall always remain in this estate, without change and restitution? which if it be so, it seemeth that the soul is evil matched, with such a body: & that there is no difference between the state of the bodies of bruit beasts, and the estate of men, who are (by the dignity of creation) their Lords and Superiors. The answer hereunto is, that the dead bodies of men shall be restored by the last and final resurrection. For by the virtue, power, & spirit of our Lord jesus Christ; whereby his own body was quickened and raised up from the dead: shall the bodies of all the faithful, first of all be quickened, and raised up (their souls restored to them again) & therewithal the qualities of their bodies shallbe changed from their former worse, The bodies of the faithful shall be raised from death & be made thenc forth glorious & immortal. to a better renewed estate: to wit, from mortal, to immortal: from corruption to incorruption: from earthly, to heavenly: from weak, to strong, from base to glorious. For why? their bodies shallbe conformed like to the glorious body of of our Lord jesus Christ: so that the just shall shine as the sun in the kingdom of their Father. All which is very largely handled, 1. Thes. 4. 1. Cor. 15. Phil. 3.21. Mat. 13.43. and set forth, 1. Thess. 4. 1. Cor. 15. Phil. 3.21. Mat. 13.43. Wherein it appeareth, that whatsoever wound, or loss, the body receiveth by death: the same is healed, and restored again, by the resurrection of the dead. And therefore, as the Scripture doth often make mention of the resurrection of the dead, and all the faithful do earnestly wish and long after it: Three uses to be made from the doctrine of the resurrection & our belief in that respect. so I beseech you let our meditations, and thoughts, be continually occupied about it. For why? the true knowledge and remembrance of it, doth serve for many good and comfortable uses. 1. we are more willing to die ourselves when the time appointed is con●. First of all, it causeth a man willingly to put off his earthly Tabernacle, seeing he shall resume, and be clad with another from heaven, far more excellent and glorious. 2. we have comfort in the death & burial of our godly friends who die before us. Again, it ministereth comfort to them that bestow and lay up the dead bodies of their friends, in the graves: for why? they know they do not yield, or deliver them up to destruction; but lay them up, as it were in soft beds: to the end, that they may sleep quietly, till they be awaked by the sound of the last Trumpet. 3 It stirreth us up to the care of a godly life that so we may have comfort in death. Finally, if men think earnestly of the last resurrection: it cannot but stir them up, so to live and behave themselves in this life: that they may have a joyful and blessed resurrection. For why? all shall not be raised up to glory and happiness; but many to shame and eternal confusion, as appeareth. joh. 5.29. Dan. 12.2 5. joh. 29 12. Dan. 2. All which, being true and undoubted: let us hold and maintain the true doctrine of the resurrection, The former doctrine concluded with a loving & mild exhortation. and continually set it before our eyes, to the end that we may thereby stir up ourselves to walk on and continue in such a holy conversation; that at the second coming of jesus Christ the Lord of the resurrection, we may not desire the mountains & hills to fall upon us: The estate of the soul after the death of the body. but rather lift up our heads, and look for the full accomplishment of our redemption. Thus much of the state of the body after death. It returneth to God. Now followeth likewise, the estate of the soul after death, in these words. The soul of man is immortal▪ as it is proved by many reasons. And all these make way very profitably to the description of the estate of the soul following after. The spirit returneth to him that gave it. From whence, we first observe, that the soul of man is not the natural spirits of the body, nor fire and heat: nor breath & vapour, nor any accidental quality, which perisheth with death, as we see in bruit beasts: but a spiritual & immortal substance, which remaineth after death. 1 Because it vanisheth not, but goeth to God. For how can a vapour or rather that which is nothing, remove from earth to heaven? Yea, for further confirmation; when our Saviour saith to the repentant Thief, Luc. 23.43. This day shalt thou be with me in Paradise: that is, in everlasting joy & happiness: he could not possibly mean the body; for that was taken down from the gibbet and laid in the earth: but he must needs mean the soul divorced and severed from the body. 2. Because the servants of God desire to have their Souls loosened from the body. In like manner, the Apostle Paul desired to be dissolved and to be with Christ: he knew very well that his body should return anon after, to the dust and therefore desireth to be present with Christ not in body but in soul. 3 Because they do with comfort commend them to God when they die Psal. 31.5. Luke. 23.46. Act. 7.59 Furthermore, with what conscience, and truth could the holy servants of God, say, Father into thine hand I commend my spirit: if the soul did immediately after death, perish and vanish into the air? Lastly, how is it possible, that empty air, and a thing without essence, should be endued with such affections, 4 Because they are endued with pure and earnest affections after that they are sundered from the body. as that in heaven and eternal glory, they should wish & desire the accomplishment, & perfect felicity of all the elect: as the Evangelist doth attribute to the souls of the servants of God, which are departed in the faith of our Lord jesus Christ? 5 The immortality of the soul hath many famous testimonies from many of the heathen. Whereupon it followeth, that the soul of man is an immortal substance. Which was a thing well known also to the heathen, by the light of nature: whose judgement and sentences, it wear an easy matter here to recite: but that the holy Scriptures are so clear, and sufficient in the point (as in all other) that he which will not credit them: will not believe nor be persuaded, though one should rise again from the dead. And yet some of the sayings of heathen men, are here set down to the view of those that have a mind to see them: First of Plato, of whose disputation of the immortality of the soul, this is the sum. Psuche ara athanatos, etc. The soul then is immortal, & cannot perish, etc. Phocylides. Psuchaigar mimnousi acerioi. etc. The souls remain in corruptible, or immortal, etc. Cyrus' apud Xenophont: in his Oration to his children a little before his death. Plutarch citeth an Oracle for this purpose, uttered to one Corax Naxus, in these words Ouc hosionesti tes psuches catagnonai thanaton. It is a wicked thing to acknowledge any death of the soul. See also the disputation of Tully, in the first book of his Tuscul. questions. Hitherto do pertain the fancies of Hell: of the Elysian fields, etc. described in Homer & Virgil. Hither, the honourable and careful burials of the dead, the imagined walking of Ghosts, or spirits after death, & such like. & to make some use of them, against all profane and hellish Atheists, that (living under the Gospel) go not yet so far in this point, as they did: nay come very far short of them, to their great shame. From all which reasons it may be concluded, that in vain do the Atheists (whereof we have too many examples) puff out a little warm breath in scorn and derision, saying, there goeth my soul: he being therein foully deceived, and showeth himself utterly impudent and shameless. It were a blessed thing for thee, oh thou Atheist, if thou wert in the estate of a bruit beast. But alas, thou art endued with an immortal soul, which can never die: whereof thou art even convinced in thyself; but that the devil hath blinded thine eyes, and strongly possessed thy heart. For what is the reason that thou dost so tremble at death, and art so loath to die? Is it because this life is a paradise, full of all pleasure and happiness to thee? that cannot be: for rather it is a Sea, fraught and tossed up and down, with such extreme miseries, woes and calamities, which do oftentimes cause thee to groan and complain. And therefore, the cause is the guilt and accusation of an evil conscience: from which thou dost conclude, that immediately after death, thou shalt suffer everlasting torments and confusion in hell fire: which doth plainly prove to thy shameless face, that a principal part of thee doth still remain after death: and that is thy soul. The estate of the soul of man after the departure from the body. But to omit these graceless Caitiffs: let us in thesecond place, consider what becomes of the soul after death. For answer hereunto: it doth not wander up and down from place to place, nor yet remaineth in a third place, as Papists & Pagans have dreamt, without warrant of god's word: but presently (as our text saith) it returneth unto God that gave it, Gen. 2. or created it: as appeareth Genes. 2. which speech (if it be not warily understood) doth first of all seem to favour the opinion of them, that affirm that not one of them which God hath created shallbe condemned. And secondly, profane Epicures, and ungodly persons, will thereof conclude, that they may live as they list. For howsoever they tumble and wallow in all manner of sin and abominations: yet all is very well, For why? as they imagine; after death, their souls and spirits shall enjoy the presence and glory of God for ever and ever, insomuch as they return to God. The estate of the souls of the godly and wicked are exceeding differing, yea clean contrary: though the souls of all do go unto God. For preventing, and answering of both which sorts: we are to understand, that in this place, the holy Ghost meaneth not, that the souls of all men without exception, shallbe saved; or enjoy the merciful presence of God for ever: but that the souls of every one, shall immediately after death, appear before God their creator & judge; who will reward them according to that they have done in the body, whether it be good or evil. 2. Cor. 5. For confirmation whereof, it is said, Heb. 9.27. that after death cometh judgement. And the truth thereof we see Luc: 16. in poor Lazarus and the rich glutton. Luc. 16.22.23 The souls of the godly are blessed & happy for ever after this life ended. So that the souls of them that that have believed in the Lord jesus Christ, and obeyed the will of his heavenly Father; do presently meet with the Lord jesus in Paradise: are gathered into the bosom of Abraham: do enjoy unspeakable happiness and glory. But contrariwise, the souls of such infidels, as have contemned Christ and his Gospel, The souls of the wicked are for ever most accursed and miserable. and have showed themselves disobedient: they do forth with & without stay, pass into a place of torments: where the worm never dieth, & their fire never goeth out: yea, where they live in anguish, pain and affliction, till the body (for the further increase of their misery) be restored to the soul again. The doctrine is doubled, to show the certainty, and to cause the more deep impression in the hearers. From whence it followeth, that as the estate of infidels is most cursed and fearful: so is the estate of those that die in the Lord, most blessed & happy. For why? (saith the Spirit) they rest from their labours, & their works follow them: & all tears shallbe wiped from their eyes, being not only delivered from all matter of grief, sorrow, heaviness, and calamity; but also do enjoy at the right hand of God, pleasures for evermore: to wit, they are partakers of such comfort, peace, and felicity, as the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man. A worthy exemplification of all the former doctrine, from the godly couple lately departed this life, and living assuredly in heaven with the souls of the righteous for ever and ever. Into the which estate, there is no doubt, but that these two right worshipful persons, I mean Sir Edward Lewkenor Knight, and the virtuous Lady Susan his wife, (whose funeral this day is here celebrated and held) are, by the free mercy of God, placed and advanced. For why? as they lived well, so they died. In their life they loved, and served God: and at the length slept in the Lord. For proof hereof, we will not resort to the deceitful weights of human reason, nor any moral or civil Virtue, which may be found in heathens that never knew God: Reasons for proof of their blessed estate. but to the golden and infallible balance of the holy Scripture. Wherein (among other signs and arguments) we find especially two, whereby a true Christian may be descried and discerned: 1. They were called by the preaching of the Gospel. 2. They were truly sanctified by the holy Spirit of God. Many reasons alleged to prove their effectual calling. and that, both in life and death. The first, is a true and effectual calling. The other, is true sanctification: after which followeth eternal glorification. Rom. 8. That they were both effectually called, may appear by divers arguments. And first of all, they were enlightened and converted by the ministery of the Gospel preached: which in an ordinary time, is a sure token of an effectual calling. Besides, 1. Reason. Rom. 10.15.17 they both embraced Christ jesus by a lively faith, 2. Reason. in whom they found & felt such sweetness & assurance, with peace of conscience, and fullness of life and salvation: that they accounted all things in the world but dross, in comparison of him. Yea, they renounced and abhorred from their very hearts, all means of salvation, redemption, and reconciliation with God, invented by man's brain, and joined with him in the work of justification, either in part or in whole. Again, they loved most dearly, the ministery of the word, and ministers thereof, all their life after: 3. Reason. by the which, as by an immortal seed, they knew they were borne anew, through the operation and working of the holy Ghost. And therefore pursued this holy ordinance of God, and the ministers thereof, with no less reverence and tender affection; then natural children do their natural Parents, of whom they are bred and begotten. Furthermore, 4. Reason. all such as were begotten by the same means (& thereby had the image of God repaired in them) were so dear & precious in their eyes: as that they preferred them before all others (although nearly linked to them) that were not in the same estate of grace. To conclude: they were not contented with their own calling, 5. Reason. but they desired & laboured the conversion of others; especially of them of their own family: as may appear by their holy exhortations, & careful in couragements, and by their virtuous example of life set before the eyes of all. Lastly, by their continual praying, reading, meditating, 6. Reason. and conferring of the word of God, with other holy exercises: wherewith the hearts of many were exceedingly ravished, & the remembrance whereof (as I trust) will never die in the hearts of them that were partakers thereof, so long as they shall live. By all which arguments, their effectual calling is clearly proved. And if they be not sufficient to argue & prove it, I know not what is. Now concerning their Sanctification, another sign that they died in the Lord. Reasons to prove their sanctification. Sanctification, is known unto man by the outward conversation, man can search or see no further. For that be. longeth to God the searcher of the heart & reins. Therefore what their outward conversation was, we will next inquire: & that concerning both of them, severally & apart. And first the virtues of the Christian Lady who died first, are faithfully testified and rehearsed. And first, we will begin with the Lady, because it was her lot to depart out of this world before her husband. What her conversation was, it is well known to all: and yet it shall not be amiss, at this present, more distinctly to declare. An example worthy the imitation of all, women: specially of Ladies & Gentle women. Read it diligently good Gentlewomen and weigh it through out. To this purpose more generally, she was endued with most of those virtues, expressed in the Epistles of Paul, in the Prover. of Solomon, and other places of holy Scripture, required in a true Christian, and an holy woman. For why? although she was worshipfully descended, and endued with excellent gifts: yet she walked not with haughty eyes, despising and disdaining the base sort, and such as were far her inferiors; but willingly and cheerfully did stoop down to them, and so humbly conversed with them, as if they had been her equals. She was temperate in her diet and apparel, professing that from her childhood she never delighted in those toys, An observation most necessary for the women of this most vain and new fangled age. vanities and superfluities of attire, wherewith many women, (otherwise virtuous and truly religious) are. She was loving, and tender to her children: but yet with singular discretion. She loved her Husband, and was dutiful to him, shining before his eyes (as a star) in chastity and holiness. She was sparing in speech, considerate and advised in all her ways and deeds. She was as loving and dutiful a daughter to her mother, as ever I knew living: which virtue, God recompensed in her life time with the like: that is, with very dutiful and obedient children. She delighted in peace and concord: and if she espied any variance toward, either in regard of herself, or others: she never ceased nor gave herself rest, till she had made up the breach, by christian reconciliation. She thought much of death, and specially a little before her departing out of this world: wishing if it could be by the good pleasure of God; that she might not outlive her husband, but die at the same time, which thing accordingly came to pass. Mine ears heard it of her in private; and therefore I dare the more boldly avoucheit. She was not like the foolish woman, that pulleth down the house: but she built up her husbands house, by wise and frugal ordering of her domestical charges, and maintenance. And yet for all that, she knew how in season to open her hand, A conclusion most aptly fitting the premises. Pro. 31.29.30 God of his infinite mercy grant us the increase of many such good women. and to give liberally to the needy: unto whom, she was a nursing mother. So that we may (in regard of the premises) truly and rightly conclude with the holy Ghost. 31 Pro. 29 30.31. ver. Many daughters have done virtuously: The virtues of the right christian knight to manifest & confirm the truth of his sanctification. but thou surmountest them all. favour is deceitful, and beauty is vanity: but a woman that feareth the Lord shall be praised. Give her of the fruit of her hands, and let her own works praise her in the gates. The outward conversation likewise of her worthy Husband, was very Christian, unblamable, and without just note of reprehension. An example worthy to be followed of all men: specially of persons in, special dignity & authority above the rest. For first of all, whereas (all men know) he was endued with excellent ornaments of nature and learning: yet knew he, how to make himself equal to them of the lower sort. And whereas he could have made many afraid (as it is said of job) yet was he continually fearful to offend the meanest. An excellent virtue: the true valour of great & mighty men. In which respect, if he had at any time overseen himself: his soul was never at rest, till he had removed the offence, and satisfied the party. He bore a fervent love & zeal toward the truth, which he was ready at all times, to defend against Papists, Atheists, & Heretics, etc. as divers do well know, who have felt the force and weight of his arguments in disputation. He was bountiful and liberal, according to the measure of that portion and revenues that GOD had bestowed upon him: as the poor round about him can and will testify: whose sides were warmed with the fleece of his sheep and their empty and hungry stomachs, relieved & satisfied of his own provision. How he carried himself in his public calling, concerning the administration of justice: the worshipful magistrates, both here and else where in this country, can both know and judge. Yet thus much I know, and dare affirm: that he was careful to do his duty. A conclusion not forced but very well applied. And that which is more, and a very special grace of God in a magistrate: he hated and avoided privy bribes and rewards; 1. Sam. 13. lest his eyes should be blinded therewith and his heart corrupted, God grant us many such good Magistrates, even for the Lord jesus sake: and bless these excellent examples to help forward so gracious a work of his & so necessary for his church. Amen. and so turned aside from justice and equity. So that he might (if he were alive) make his just Apology for himself, as Samuel did 1. Samuel. 13 in these words. Behold here I am, bare record of me before the Lord, & before his anointed: whose Ox have I taken, or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or of whose hand have I received a bribe to blind mine eyes there with, & I will restore it you. All this, and the rest, I speak (God knoweth) not in the way of flattery, to gratify the ears of any (as it is the manner of too many in assemblies upon such occasions as this is, The common abuse of funeral Sermons justly taxed. to make their tongues saleable in decking them with ornaments of commendation, which are most unworthy of any great commendation) I have abhorred flattery since I knew the Gospel, and rather run into the contrary. Neither need I in this case to use flattery: seeing I may appeal to the consciences of all them that knew them. Yet did they not want their blemishes and infirmities: all which (I doubt not) are covered and washed away in the precious blood and death of our Lord jesus Christ. And therefore, seeing that they both drew in one yoke of obedience; The uses of the former sonotable an exemplification. & not only walked hand in hand in the ways of righteoussnes while they lived, but also were not much divided in the act & instant of their death: 1. For christian consolation & comfort. what envy of man? what rage of Satan? what power of hell can let, but that both of their souls are now in heaven, amongst the Angels & souls of the righteous? triumphing against the devil, the world & the flesh, & all their spiritual enemies: singing praise to God with the whole Church, for their creation & preservation hereupon earth; specially for their redemption & salvation by the blood of the Lamb: wishing the accomplishment of the number of Gods elect; that the miseries of the faithful might have an end: standing at the fountain of living waters: wearing long white robes, washed in the blood of jesus Christ: fed and nourished continually, with the fruit of the tree of life, beholding the glorious face of their sweet Lord and Saviour, whose presence in their life time, they wished and longed for, with tears and earnest prayers. Finally, they live & remain in such fullness of joy and happiness: as to the perfection thereof, nothing can be added or desired. So that they need no outward solemnities of Burial, although it be agreeable to their estate; and serveth very well for the avoiding of anabaptistical confusion. For why? in their life time, they reared up to themselves a Tomb in heaven, not perishing or corruptible, but ever during and eternal: not polished by the art and cunning of man; but graven and commended by the hand of God's spirit. And therefore so glorious, as it is not only pleasant and acceptable to God and his Angels: but also maketh continually, for the increase of their own comfort. 2. For christian sorrow and mourning: yet with godly moderation. All which, notwithstanding this their great happiness, yet is there cause, why their death and departure should be lamented and bewailed: It is the duty of all sores moderately to mourn at the death & burial of their friends specially of such as were of best employment & use. not only generally, but also by particular persons. Generally, the Church militant hath great cause to lament: that two such excellent and profitable members, are rend from it. Particularly, their chlidrens have cause to mourn, and sorrow: for that they want two such excellent Parents, who did so tender and love them as their own souls; Children. and therefore sought both by example & all good means, to procure their comfort and good estate, in this life, and in the life to come. Servants, for that they have lost the government and direction of such a Master & Lady, Servants. as continually expressed no less love and care over them than if so be they had been their natural children: so that by their death, they are bereft of many sweet comforts and helps, which many a year, some of them enjoyed. Let the ministry of this congregation, mourn & sorrow: Ministers. for that it is disappointed, and left destitute of such worthy Patrons. Let students and favourers of Learning, Students. join with the fotmer in mourning: seeing they shall all see them no more in this world, by whom, before times, the received comfort & incoragement in their studies Let the Noble and worshipful race of Gentry, Magistrates. lay to heart the loss of two such familiars, as were most faithful and dutiful to them. Poor of Den. ham, and in the towns adjoining. But O ye poor and miserable of these parts, howl ye and cry out: seeing they are taken from you, whose hands in times past were always open to relieve your necessities. The Minister himself then a chief mourner for them on earth: but now achiefe reioicer with them in heaven. And would to God, mine eyes would gush out tears, yea rivers of tears; seeing the place and seats open, now empty and without them whose presence in times past, was comfortable to my heart: where unto they always bend themselves, as did appear, by their readiness and willingness to repair to this place. Finally, there is cause, that all should mourn for the death of such persons: according to the laudable custom and manner of the Church, The causes of comfort are resumed & more fully amplified because they are greater and therefore aught to receive the deeper & more durable impression, chief in the hearts of those that are most subject to pass bounds in mourning. in all times. Yet, lest we should pass measure, and run into the excess of mourning, we want not just cause to moderate and temper our mourning and sorrow: and that not only for that we are not without hope, as were the heathen but for far better & more agreeable causes. And first of all, although they be go, yet have they left behind them many persons equal to them in degree & dignity: who are not only endued with excellent gifts, but ready & priest to perform the same duties, which they in their life time performed As namely, to profess and maintain the Gospel, The 1. cause of comfort. sincerely to worship & serve the Lord, and to go before other in a holy & christian example of life. A 2. cause of comfort. Again, it ought not a little to mitigate our sorrow, in regard of their departure, because as they honoured God in their life, so God hath now honoured them in their death: as appeareth this day not only by the solemnities of their burial, but also in the great concourse of all sorts; who are come together, every one according to his place, to testify, what honourable and loving affections they bore toward them, A 3. cause of comfort. both in life and in death. The last & full cause shutting up & perfecting all our comfort, against all our mourning: Lastly, that we may at length conclude: the greatest matter of comfort is, that although they have left us for a time; yet, ere it be long, we shall meet with them in the Kingdom of God. For which purpose, because we know not how suddenly the Lord will come either by death, And thus a sweet conclusion of a very sweet, godly, learned, and fruitful Sermon. To God be all the praise, honour, & glory: & to us much benefit & spiritual edification, through his most gracious blessing. or at the last judgement (as we have good cause to bethink us thereof, by the present occasion) let us not drive off, as the slothful servant in the Gospel; or as the foolish virgins: but let us fit ourselves before hand, for his glorious coming: that is, let us get oil in our lamps with the wise virgins; and every one of us behave ourselves faithfully in our place and calling, by employing such gifts as we have received of our Sovereign Lord and Master, to the glory of God, and the benefit of our brethren. And then (no doubt) as the second death, shall not hurt us, so shall we enter into our masters joy: where we shall with the souls of the righteous, cry continually, Lord jesus come quickly, Reu. 22.21. as the souls of these two persons do. And in the end, we shall doubtless hear those sweet words of heavenly entertainment, which Christ our Lord & Saviour, from his glorious throne shall pronounce, to the unspeakable comfort of all the elect: saying, Come ye blessed of my Father, inherit the Kingdom prepared for you, Math. 25.34. from the foundation of the world. Which, the Lord of his infinite mercy hasten: & speedily put an an end to the miseries of this world, under which we do continually sigh and groan. 2. Cor. 5.4. And that even for jesus Christ his sake, our only Redeemer and Saviour: to whom, with the Father, & the holy Ghost, be rendered and given for ever and ever, both in heaven and earth, all possible praise, honour, glory, & immortality. Amen. And thus an end. Let us pray.