A SERMON PREACHED AT THE FUNERALS OF THAT WORTHY AND WORSHIPFUL GENTLEMAN, MASTER Thomas Dutton of Dutton, Esquire, who yielded to nature the 28. of December. By RICHARD ETON Bachelor of Divinity, and Pastor of Great Budworth in Cheshire. Deut. 39 29. Oh that they were wise, than they would understand this: They would consider their latter end. LONDON, Printed by john Legatt for Samuel Man dwelling at the sign of the Ball in Paul's Churchyard. 1616. TO THE HONOURABLE AND HOPEFUL YOUNG GENTLEMAN, SIR GILBERT GERRARD, KNIGHT OF the Noble order of the Bath: The Lady Elenour his wife; together with her right Worshipful mother Mistress Thomasin Dutton, all increase of true happiness. SIR, being called upon to prepare this sermon for an impression: and finding a necessity laid upon me, to satisfy the importunity of some friends, it came into my mind to tender the same to you. And I do more than hope that you will kindly accept it from me, and entertain it as a testimony of my love: because it was both preached in your hearing; and at the funeral of that worthy and Worshipful gentleman Master Dutton your father in law. And I am the rather encouraged to commend it to your use, and to write your name (as it were) in the front of it; because albeit you lived not under my ministery, yet in as much as out of that part of your fair inheritance, which lieth here, I receive some part of my maintenance and sustentati●●, I must needs think it my duty, to bestow some spiritual gift; by which I might evidence my care of your soul's health, and something further you, in your passage towards that Country which I trust you seek. Let it not displease y● therefore, that I have presented you with these few notes; bu● vouchsafe them a room of lodging among your books. I confess in this scribbling age, many are carried with a busy h●mour, making the times surfeit with their needless papers. ● would be loath that any man who hath in him any true worth and is of a right religious understanding, should so think of me● wherefore to clear myself to every sober judgement, this I say; I was drawn into this course in presenting this sermon to public view: by the earnest request of some friends, and by the good approvement of sundry fearing God. The matter of this sermon is excellent, if the workmanship were suitable, I might boldly say, It were no disparagement to you to afford your patronage, and to have your name prefixed. Whatsoever my defect may be, I beseech you be pleased to accept from me this small present: small, not in respect of the matter of it, for no man can treat of a more worthy subject: But in regard of the manner of handling. Accept it I say, as an undissembled argument of the sincerity of my affection, as a testimony of my well wishing to your soul, and as a pledge of my settled purpose to labour to deserve your love: And to be a continual petitioner to the throne of grace, that you and your good Lady, your Worshipful mother in law, with the rest of your line and family may be kept by the power of God, through faith, unto salvation. From Great Budworth in Cheshire. Yours in all readiness to do you my best service in Christ jesus, RICHARD ETON. PSAL. 90. 12. Teach us so to number our days, that we may apply our hearts to wisdom. THis Psalm was compiled by Moses, at what time, the spies returning from the land of Canaan, discouraged their brethren; and the Lord for the murmuring of the people, pronounced, that all above twenty years old (Caleb and josua only excepted) should die in the wilderness. Now when Moses heard this general sentence of death denounced both against himself, and all those that ●ame out of Egypt with him, he frameth this Psalm, and prayeth thus for himself and all the rest. But I may not insist in generals: the foundation of my speech shall only rest upon this 12 verse. The words are so plain and manifest, that I may say of this Scripture, as Augustin speaketh, Desiderat auditorem, Tract. 50. in johannem. magis quàm expositorem, It requires rather an attentive hearer, than a skilful expositor. I will draw the substance of mine intended speech unto two general heads: the first a prayer of Moses, Teach us so to number our days. The second a reason why he prayed thus, That we may apply our hearts to wisdom. Out of these two general heads, I will distinguish five several conclusions. First, Death is the haven of every man. Moses maketh this prayer in the plural number. Man's time is set, and his bounds appointed which he cannot pass. Peach us to number our days; there is a number of days. Man's time is short: Moses mentioneth not years, nor months, nor weeks, but days. Although man's time be short, yet he remembreth it not; for we are apt to forget death. If we could remember death, it would cause us to apply our hearts unto wisdom. Thus you see how this Scripture naturally brancheth and divideth itself into these particulars. I will not offer any violence in the handling of this text, I will not set any of these points upon the Rack, I will not proffer to stretch mine arm higher than my stature may carry it; I will not trouble you with Idle curiosities, I will return therefore to the head of the race, where I first began. Doct. 1 The first conclusion to be examined, and the first doctrine to be extracted, is this, That death is the haven of every man. What man liveth, saith David, And Psal. 89. 48. shall not see death? The Apostle saith, It is appointed unto all men, to die once, Heb: 9 27. And if we look into the catalogue of those long lived Fathers before the flood, though some of them lived 700. some 800. some 900, years and upward, yet at length this Epitaph was written over every one of their heads, Mortuus est, He died. Though every day of our life, were Gen. 5. as long as the day of josua, when the Sun stood still in the midst of the heaven, yet the Sun will set and go Josh. 10. 13. down, and it will be night at last. Every man must acknowledge with job, Corruption is my father, and the worm is my mother: therefore Esay witnesseth that ●ob 17. 14. Esay 40. 6. All flesh is grass. All these testimonies as a cloud of witnesses, confirm this doctrine. There are also two reasons to enforce the same. Reason. 1 First, all men are dust in their original, the matter whereof we are made is the dust of the earth: And therefore to dust we must again return. And this Gen. 3. 19 reason is used, Gen. 3. 19 Reason. 2 Secondly, all men have sinned, and are deprived of the glory of God. Man at the first was created to immortality; and if he had never sinned, he should never have died. But when sin entered, death followed as the wages doth the work; as God threatened, Gen. Gen. 2. 17. 2. 17. And the Apostle, Rom. 5. 15 By one man sin Rom. 5. 12. entered into the word, and death by sin: And so death went over all men, in whom all men have sinned. Use. 1 There shall be no difference between the rich & the poor in the grave: there is a great difference in their life time, in respect of honours and houses, lands and livings, duties and dignities, and such like external privileges and prerogatives: But in the end we see that wise men and likewise the ignorant and foolish Psal. 49. 10. perish. Zenacherib in his Ruff for a time, made proud challenges, Where is the king of Hamah, where Esay 37. 13. is the king of Arpad, where is the king of Hena? king's which he had destroyed: And have the Gods of the nations delivered their Clients and orators, out of my hands? But a man might soon have asked him, Where is the king of Ashur? And hath Nisroch the God of Assiria, delivered Zenacherib himself? Look into the grave and show me, where is Dives, & where is Lazarus? where is Alexander that conquered the whole world, and Zerxes that could not number his army for multitude? where is Nimri that built his rest in the clouds, and Antiochus that sealed upon the Mountains? where is Edom that exalted himself like an eagle in the skies, and said in the swelling of his heart, Who shall bring me down? Where is Paper the king of Persia, that wrote himself Rex regum, fratersolis et lunae, par●ceps siderum, king of kings, brother to the sun and moon, and partner with the stars? where is Samson that slew an army with the law bone ludg. 15. 15. of an ass? what is become of all those great Roman Lords, Nero, Caligula, Vespasian, Titus, Domitiam and the rest? Have they not all felt and been foiled by the stroke of this all conquering death? who would have Acts 12. 23. a Kings. 9 35. thought that Herod, who was honoured as a God, should have been devoured of worms? That jezabel should have been eaten of dogs? what would he think, that should have seen Solomon in his glory and Royalty, to see him now lying in the clay? Yesterday the tallest Cedar in Libanus, to day or to morrow a broken stick trodden under foot; when death comes, no difference. The bones of Agamemnon that renowned Captain among the Grecians, and of Thirsites that ill favoured and deformed soldier, shallbe mngled together. The bones of Vashti the most beautiful queen, and the blackest Egyptian bondwoman shall not be found asunder: look into the grave, & there I say is no difference, but Putidum et putridum Cadaver, a rotten and a stinking Carcase. Use. 2 Men of excellent & eminent places must learn to live religiously & uprightly; for they must go the way of all the earth, and departed hence when it shall be said, Priora transierunt, Former things are passed away, and it will be said, Come give an account of thy stewardship. The thriving of the wicked in the books of job & of the Psalms, wanteth not a learned orator Luke 16. 2. job 21. 7. Psal. 73. 3. to set it forth at large. But as in the burning of a candle, when it hath long given light, Extremum occupat fumus et caligo, The end is in smoke and in a stinking savour: so falleth it out with the candle of the wicked, In puncto descendunt in infernum: In the stirring of an eye they go down to hell, where if there be not famus & caligo, smoke and darkness, and the blackness of darkness, and a stinking savour, and much worse, there is no hell at all. Lift not up your Psal. 75. 5. borne on high, speak not with a stiff neck, for in the hand of the Lord there is a cup, and the wine is red of the colour of blood. My brethren, let not the pomp of the world deceive you, whether it stand in authority, in opulency or voluptuousness of life: I say, let it not deceive you; for as all the fresh rivers run into the salt sea, so shall all the honours of the world end in baseness, all the pleasures of the world in bitterness, all the treasures of the world in emptiness, all the garments of the world in nakedness, and all the dainties and delicates of the world in loathsomeness and rottenness. Take heed of too large an indulgence, lest God give you a rent, that hath given you a garment; and cloth you with worse than leprosy, that hitherto hath covered you with glory, worship, and dignity. Use. 3 Let us prepare for death, that we may have oil in our lamps, when the bridegroom cometh. Let us prepare and provide for the day of our dissolution. Let us prepare for a Nunc dimittis. Oh be not like the foolish virgins that knocked at the gate, when it was shut, and too late. Oh be not like the unprepared Math. 25. 12. Math. 22. 13. guest, that came to the wedding without his wedding garment. Great jupiter was careless of his death. Visuntur magniparua sepulchra iovis. Great Iupi●er had but a little tomb. And Alexander the Monarch of the world, prepared nothing at all for his death, he had all other things, saving only a sepulchre, to bury him in when he was dead. But Abraham provided for his death, for he bought a field to Gen. 23. 17. bury his dead in. So did joseph of Aramathea, for he Gen. 23. 17. Math. 27. 60. made his tomb in his life time in his garden, to put him in remembrance of death. Oh imitate these latter: provide and prepare for your last end, and still look up to death, as the wisemen looked unto the star which stood over Bethlem, Qui gloriatur viribus corporis, gloriatur viribus carceris. He that glorieth in the strength of his body, glorieth in the strength of his prison. Plato spoke wittily to one of his scholars, when he saw him too curious in pampering his belly and his body, Why dost thou, said he, make thy prison so strong? Doct. 2 I will proceed now to the second conclusion, to wit, that man's time is set, and his bounds appointed which he cannot pass. It was said to Belshazzar. Dan. 5. 25. Mene, mene, God hath numbered thy kingdom. So it may be said, Mene mean, God hath numbered the days of our life. To this job beareth witness, Are not his job 14. 5. days determined? thou hast appointed his bounds, which he cannot pass. And the Prophet jeremy saith, The Egyptians could not stand, because the jerem. 46. 21. day of their destruction was come, and the time of their visitation. Reason. 1 A certain time is appointed for all other things. The day of birth, the day of marriage, the day of honour, the day of deliverance, and the day of death must not be excluded. God hath determined Dan. 1 1: 36. all things, saith the Prophet. God appointed a time when his Son should come into the world, Dan. 9 and he came at the same time. God appointed a time when his blessings should come upon joseph: and Gal. 4. 4. when the appointed time was come, he was exalted. Psal. 105. 19 Therefore saith Christ, My time is not yet come. joh. 7. 8. Reason. 2 Secondly, the providence of God hath two parts, to wit; Government and Knowledge. God is not a reckless, careless, and improvident God; Oh no: he is not a God by halves, and in part, not only in the Mountains, not only in great employments, but also in the valleys, and in the least matters. He governeth all the world, as one that sits in a chair at ease; his providence is seen in the least things, In Pulice et in Culice, as Saint Augustine saith, in Flies and August. in Psal. 148. in Gnats. He is Curiosus et plenus negotii Deus, A curious God, exquisite in all things, and full of business, saith Tully, against the Atheists and Epicures of his De natura deorum. time: he examineth the least moments and titles in the world that can be imagined: a handful of meal, a Cruise of Oil, in a poor widows house; the calving of Hinds, the feeding of young Lions, and Ravens, the falling of Sparrows to the ground: he numbereth the hairs of our heads, he feedeth the Fowls of the heaven, and clotheth the flowers of Math. 6. ●6. the field: And if so, then sure this wise and provident God, who holds the whole Globe of the world in his hand, and ordereth all things therein, who keepeth a perfect Calendar of all times and seasons, hath also prefined the year, the month, the week; nay, the very day of our departure. Object. But it may be objected, If this be true that a man must live so long and no longer, and if a man's time be set, than it is in vain to keep a good diet, or to take Physic. Answer. To which I answer, God hath not ordained the end without the means, but the means as well as the end: If God have appointed a man to die in his youth, he hath appointed a means to shorten his life, as he did Absalon's. If God have appointed a man ●. Sam. 18. 6. to live long, he hath also appointed a means to preserve his life; as joseph nourished and cherished his Gen. 47. 12. father when he was old. But a good mind will never quarrel about these things. Use. 1 It is not in the power of Physicians, though they use the best of their skill, to preserve their sick patients any longer than the time that God hath set and determined: let the Physician do his duty with an upright and faithful heart, but let him not lie to his patients, making them believe he can preserve life and health, and so drawing them into error, as though death were far off, when the sickness i● incorporate into them; when peradventure the sick man and his sickness are Duo in corpore uno, as it were two in one flesh. There is no remedy when the time appointed is come, our last garment, which is our skin, must be pulled off, if God call us away, and say as he said to Abraham, Exi de terratua, Come out of thy Country wherein thou wast borne. If he call Gen. 12. 1. to our Spirits, Come out of your houses of Clay wherein you have long dwelled: there is no Balm at Gilead, there is no Physician there that can preserve us. All the Physicians that were about Asa King of 3. Chron. 16. 12. juda, could not recover him of the Gout in his feet. If a man should spend all his substance upon Physicians, as the woman did that had a bloody issue twelve years, yet when the appointed hour is Luke 8. 43. come, the learnedst Physician will fail, & all means to prolong life shall be in vain. Mistake me not, I deny not the lawful use of lawful means, I know well, a man is bound to further Gods providence in what he may. But to place our confidence in the outward means, and to neglect the Lord to whom only the issues of life & death belong, is the common sin of these faithless times. Trust not therefore in Physic, trust not in thy strength, trust not in any kind of diet; for thy time is set, thy days numbered, and it is not in man's power to pass his bounds. Use. 2 Secondly, the consideration hereof offers us matter of much comfort, for that our life is in God's hand. The adversaries of the righteous increase daily, and Psal. 3. 1. many rise against them; many pits are digged, and much mischief imagined against the godly. But when all is done, unless they can get Gods leave, they do but weary themselves in vain for the elect dwell Psal. 91. 3 in the secret and shadow of the Almighty, and are so safely shrouded under his wings, that without his permission nothing can touch them. Why then are men so fearful, as that they dare not stir one finger, without trembling? surely such men either know not or remember not, that God hath limited their days, and that their life is in his keeping. When the pharisees said to our Saviour, Depart and go hence, for Herod will kill thee, he answered them: Go ye and tell that fox, Behold I cast out devils, and will heal still, to day and to morrow, and the third day I shall Luke 13. 32. he perfected. This the Apostles likewise acknowledged: Doubtless against thine holy Son jesus, whom Acts 4. 27. thou hadst anointed, both Herod and Pontius Pilate, with the Gentiles & people of Israel, gathered themselves together, to do whatsoever thy hand & counsel had determined before to be done. When Pilate the lieutenant of the Romans, had said unto Christ, knowest thou not that I have power to crucify thee, john 19 10. and have power to lose thee? jesus answered, Thou ●ouldst have no power at all against me, except it were given thee from above. The fury and malice of the wicked is stinted and restrained, as with a bit and bridle, they cannot satisfy their lusts, nor accomplish their designs. The rage of men, and of the di●els themselves, is stopped, and all the power of darkness kerbed. The tyranny of bloody spirits is bound up, and compassed within the lists of the power of God, and enclosed within the circle of his jurisdiction. They cannot annoy such as are created after the Image of God, and redeemed with the blood of Christ, without the divine permission: their power is imprisoned, they can go no further than the chain, in the which the Lord doth hold them. Behold a great comfort in all our troubles and sufferings, there is a bar laid in the way of the wicked. Consider the strong hand of God, the years and days, the very moments and minutes of time are determined. These things spoke jesus in the treasury, joh. 8. 20. as he taught in the Temple, and no man laid hands on him, for his hour was not yet come. Doct. 3 The third conclusion now followeth to be discussed: Man's time is short in this world. Moses speaketh of days, not of years, nor of months, nor of weeks, but useth the shortest division in nature. There are as many little skulls in Golgotha, as there be great ones. Parents do as often mourn for the death of their children, as children do for the death of their Parents. jacob, when Pharaoh asked him how old he Gen. 47. 9 was, answered, that his days had been both few and evil. The Hebrews were wont to reckon their life thus: first, they did deduct the time of their sleep; so that if our days be threescore and ten, by this reckoning five and thirty are stricken off at one blow, because we spend half our time in sleep. Secondly, from the remainder they took away the time of youth, which Solomon saith is vanity, as Eccl. 11. 10. though it were not worthy to be called life but vanity. Thirdly, they did subtract the days of sorrow, because all that time a man findeth no sweetness in life, but is still ready to propound jobs question, Why job 3. 20. is light given to him that is in misery, and life to them that have heavy hearts? So then these three being ●ducted, to what a small epitome is man's life brought? ●oses may well speak of days, and of numbering them ●o, for by this time jacobs' proposition will be found ●●e, that the days of our pilgrimage are but few. Da●d it seems was well acquainted with this manner of ●ckoning, when he took so short a meet wand to measure his life by: a cubit is too long, a span is enough, Behold thou hast made my days, as an hand Psal. 39 5. breadth, and mine age is nothing in respect of thee. Psal. 39 5. There are four reasons, why God hath appointed man's time to be so short. The Raven, the Eagle, the Elephant, the Lion, the Hart, fulfil their hundreds. But man dieth before his eye be satisfied with seeing, or before his ear be satisfied with hearing. Reason 1 First, lest they should defer to do good, as our manner is, upon hope of long life. Reason 2 Secondly, to withdraw our hearts from the love of this world. Reason 3 Thirdly, because so long as we live in this world, we ●e absent from the Lord. 2. Cor. 5. ●. Reason 4 Fourthly, because this world is full of miseries, job: ●4. 1. The pleasures of this world are but the painted ●●ce of jezabel, even but an outside of pleasure. Indeed the wicked seem to live a pleasant life, none like them; but there is a worm that gripeth and gnaweth them inwardly, they have many times a trembling heart, and the King of fear doth almost kill them in their secret chambers; The pleasure of this world, is but like lightning, simul oritur, & moritur, it suddenly appeareth & suddenly again vanisheth away. It is sweet, but withal short, like hunting and hawking; much cost ●nd care for a little sport. Use. 1 Our conversation then must be in heaven, even while we live here on earth, and we must use this world as though we used it not. There is but one way of coming into the world, unus introitus, but a thousand ways of going out of the world, mill exitus. Our life is full of holes, and we● are ready to take & let in water at a thousand breaches, Ferro, pest, fame, vinclis, algore, calore, mill mod●● miseros mors rapit una viros: Our time slippeth away with great velocity. It was a worthy answer of Artabanus, to Xerxes that mighty Emperor of Persia: when the Emperor had viewed his great army, athousand thousand drinking rivers dry as they went; he fell a weeping, because it came into his mind, that within the space of an hundred years, not one of that goodly company should be left alive: I would that were the worst, said Artabanus. It would grieve a man viewing at this present so great a congregation, of so many worthy and worshipful persons, so many of our good friends and honest neighbours: to consider that within an hundred years, peradventure fourscore, or threescore and ten (for the Psalmist saith, Man's age Psal. 90. 10. is thereabout) to consider, I say, that not one in this assembly shall be left alive; but another Preacher in this Pulpit, and other hearers in those pews and seats, sitting and treading upon your dead, body's, where you now you sit and tread upon others: but I would that were the worst. Use. 2 Secondly, because our time is short, we must work and walk while we have the light; the night cometh john 9 4. wherein no man can work: we have a great task and a short time allowed, we had need to listen to the clock and to count the hours; your life is short, and the art of salvation is long in learning; The way to heaven cannot be trodden in a short time. Astronomers say, that the space between heaven and earth, is nine hundred thousand miles, some speak of much more. The ascent than will ask both time and labour, ease and delay never brought any thither. Our Saviour when he found his Disciples sleeping, said vn●o Math. 26. 4●. them, What, could ye not watch one hour? So may ● say, Can you not be contented to fear God, to hear his word, and to pray unto him for a few days? It may be thou hast yet twenty years longer to live in this world, and wilt thou not be contented to serve God as a Christian for twenty years, that thou mayst live as an Angel for a thousand? It may be thou hast but ten years to continue in this world, and wilt thou not addict thyself to the honourable service of God for ten years, that thou mayst live and reign for ever with Christ in his presence? Thou wouldst for a worldly preferment serve ten years, and canst thou so far undervalue eternal glory, as to think that any thing on earth deserves more cost and pains, in the seeking and obtaining, than the joys of heaven do? But it may be thou art an old man, & hast one foot in the grave already; then I say as Bias one of the seven wise men of Greece said of a Mariner, Nec inter vivos ●ec inter mortuos, Thou art not to be reckoned among them that live, nor among them that be dead: And as Paul speaketh of a widow living in pleasure, that she 1. Tim. 5. 6. ●● dead while she liveth. When will ye begin to abound and to be rich in good works? Is it not time to begin to be religious, when the pillars of your house begin to shake, when your windows begin to be dark? do you mean to go away in a sleep, and shall your life pass away like a dream? Came ye naked of goodness from your mother's womb, and will ye go back again naked? brought ye nothing into the world with you, of the best and blessedst riches, and will you carry nothing out? A great many of you here present, are brought to the eleventh hour of the day, and there is but a twelfth, a few minutes between you and judgement? what, do you tarry to be started with the shrillest Trumpet that ever blue, or to be awakened with the fearfullest voice, that ever sounded? The night is coming wherein no man can work. Then there will be everlasting throbbings, and throws of the heart, for endless miseries: then the eyes will labour for tears which shall ever run down, and then the teeth will grind one another without ceasing. Oh, saith our Saviour, that you had known in this your day! and thus Luke 19 42. much for the shortness of man's life. Doct. 4 The fourth doctrine that is remarkable, is this, that man is more apt to forget death then any thing else. Moses was willing to remember death, but still his mind did turn from it, and it did slip out of his mind. Solomon bids us remember that we must come to judgement, Eccle. 11. 9 and yet the wicked plead against it, saith S. Peter. It is a strange kind of Arithmetic, that no man 2. Pet. 3. 4. can learn it, except God be the schoolmaster and teach it. Men can number their Coin, their cattle, their corn, and their land; But no man without the assistance of God's Spirit, can number his days; as though our days were infinite. This prayer of Moses may seem strange. Men are able by art to measure the Globe of the earth, and the Spheres of heaven, the quantity of the Stars, with their longitudes, latitudes, altitudes, motions, and distances from the earth, Flectere per varios docuit qui nomina Casus, Heu cadit, hunc casum flectere non potuit, The Grammarian that declineth all Nouns and every case, cannot decline death in any case. It is a hard matter to remember Death, and we strive to forget it. Teach us to number our days; Oh no! hold your peace we, may not remember. Amos 6. 10. Teach us to number our days; Amos. 6. 10. nay, teach us to multiply our days. Teach us to remember Death; nay, teach us to forget death, to prolong life, is the common language of our times: Men cannot abide to think of death, they are sick to ●eare the name of it; they say to death, as Pharaoh said Exod. 10. 28. ●o Moses, Get thee out of my sight. There are two reasons why we ought to remember ●eath, and there are four reasons why we do forget it. Reason 1 The first reason why we should remember it, is, because when death comes, the greatest matter that did ●●er concern us, will then be in question, to wit; the ●erlasting Salvation, or else the everlasting condemnation of our souls. Reason 2 Secondly, than it will be too late to repent, to a●end, to pray, and to obtain pardon. The rich man ●ryed, Oh Father Abraham, send Lazarus to lip the t●● Luke 16. 42. of his finger in water to cool my tongue: Desidera●●t guttam (saith Saint Austin) qui non dedit micam, ●●e desired a drop of water, that would not give a ●●um of bread, but it was too late: He should have been picifull; repent, and prayed in his life time before his death: For in death there is no remembrance Psal. 6. 5. of thee, (saith David) and in the grave who shell praise thee? Reason 1 The first reason why many do forget Death, is, because Death cometh oftentimes like a ●aylour to ●ale to prison. Reason 2 secondly, the remembrance of death maketh a man sin fearfully, and taketh away the pleasure of sin. Reason 3 Thirdly, Death is against nature, a dissolution of nature; and therefore no man naturally can delight in it. Reason 4 Lastly, the devil gains much by forgetfulness in this kind, and therefore will be sure, if by any means he can, to put that conceit out of men's heads. They are hence to be reproved, that will not suffer this meditation to settle in their hearts. Behold you despisers, and wonder at the hand of God, you ●hat are in league with death, & make a covenant and truce with the grave, you that say to your souls, Tak● your ease, and live at rest for many years, your lif● Luke 12. 19 Amos 6. 3. hangeth by a small thread. Put not the evil day farr● from you, which the ordinance of God hath put so near; walk not always with your faces towards the East, sometimes have an eye to the West, where the Sun goeth down: sit not always in the prow of th● ship, sometimes go to the stern: stand in your watch towers, as the creature doth in the 8. to the Romans, and wait for the time of your deliverance; Rom. 8. 19 your bodies are not brass, your strength, is not the strength of stones. The earth is the womb tha● hath bred you, and the earth is the womb that will again receive you. Searecloathes, spices, Balm, the Immuring stone or lead, or a timber coffin, cannot so closely hide you, but the earth will challenge you for her natural children, and say, You are my bowels: the earth (I say) your natural mother, will know you again, and receive you into her possession. Remember 2. Tim. 3. 4. your mortality, you that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of pleasure more than lovers of God; when Adam and Eve became subject to death, because of their Gen. 3. 2●. sin, God clothed them with the skins of dead beasts. So that the clothes we wear upon our backs, and the graves under our feet, and the meat which goeth into our bodiesies, cry unto us that we must die; like the fishes, fowls, and beasts, which a little before were living in their elements, and are now dead in our dishes. Use. 2 Let us pray as Moses did, That God will give us grace to meditate upon our last end. Though we forget other things, though we forget our own names, and to eat our bread, yet our memory doth sufficiently stand us in stead, if we can remember our last end. Satan persuaded our first parents, that they should Gen. 3. 4. not die at all. Now though he cannot make us believe that, yet he persuades many, that they shall not die ●t, yea though they be at the brink of the grave, and ●t a step between them and death. Many there be ●●t are condemned in hell, and there do suffer the ●ngeance of eternal fire, who would give the whole ●orld if it were in their power, for one day or hour in ●is world, that they might repent and turn unto God. What they would do if they might, let us do while w● may; their glass is already run, and ours stands ●●t still: yet a little while, and the time of hope, grace, and mercy will be past. Let us not then be so much our o●ne enemies, as to forget what belongs to our peace. ●●e do not read that Moses, who made this pray●●, did oppose himself by the least thought of his heart, to the ordinance of God, when it was told him. Behold the days are come, that thou must die: though Deut. 34. 7. h● might have lived longer; for his eyes were not yet d●mme, nor his natural strength abated. But rather he spake to the people with alacrity of spirit and cheerfulness of heart, embracing the tidings of death. He was not pulled like a beast by violence from his den. ●●t on the other side, if a man will not pray, as Moses ●●d: Death will be a death indeed, and little profit or ●●se to be found in it. Oh pray that the flight and dep●rture of your spirits, be not upon the Sabbath day, that is, in the rest and tranquillity of your sins; pray ●● God that your departure be not in the frost and win●● of your hearts: Oh pray to God that your departure be not in the midnight of your security. We worth the man, whom the Lord when he cometh shall find sleeping. The untimely fruit is better than that man, it had been much better for him, never to have been borne. Doct. 5 I am now come to the last part of my text, and the doctrine thereof is this: That the remembrance of ●eath, will cause us to apply our hearts unto wisdom. There are many benefits which come by death, an● there be many benefits that come by the remembrance of death; Moses considered the shortness ● his life: and therefore was careful to spend his ti●● well. He chose rather to suffer affliction with th● Heb. 11. 25. children of God, then to enjoy the pleasures of sinn● for a season. The Prophet jeremy imputeth all the calmities Lam. 1. 9 and sins of jerusalem, to this, that she remembered not her last end. Reason 1 There is no greater enemy to repentance, then ●● think we have a long time to repent hereafter: me do not use to think upon death, when they go abo● evil things; but they say as the serpent said, We shall not die. It is hard for a man to think upon short life and to think well. Reason 2 Though death come after life, yet it guideth the whole life, as the stern doth the ship; but for deat● there would be no rule, but every man's lust, would be his law. As the bird guideth her flight by her tail, s● the life of man is best directed by a continual recourse unto the end. Reason 3 Though death the king of fear, differ his sessions, and stay his execution, yet the remembrance tha● death will come, maketh the proudest peacock lay down his feathers; and is like a damp that puts ou● all the light of pleasure. Hereupon Solomon, Eccl. 11. 9▪ opposeth this memorandum against all vanities as ● Eccl. 11. 9 counterpoise, Remember for all these things thou shal● come to judgement. Reason 4 The remembrance of death serves to humble us, under the mighty hand of God. Abraham is an example Gen. 18. 27. hereof, I am but dust and ashes. Use. We know not when our great Landlord will come and reckon with us. Quo hora & mora incertior est, eo magis vigilandum, By how much the more the hour o● our departure is unknown, we must be so much the more watchful and vigilant. Ideolatet ultimus dies, ut ●eruetur omnis dies. Other farmers know certainly the ●me of their lease. But we are all God's tenants at ●l, he may put us out of house and home, when he ●●. Some landlords set leases for three lives. But God ●uer demiseth any tenement, longer than for one ●●: we cannot be secured an hour. The remem●●●nce of death therefore, is like a strainer: all our thought, words and actions which come through it, ●●clensed and purified, like a cloth that cometh out of the water. The thought of death causeth many si●●es to avoid, as Satan avoided, when Christ allected Math. 4. 11. Scripture. Surely if a man did persuade himself, that this were the last day that ever he should live, he would not defer his repentance till to morrow. If he did think that this were the last meat that ever he ●o●ld eat, he would not surfeit: if he did believe, that th●se are the last words that ever he shall speak, he ●●uld not offend with his tongue: if he were persuaded, that this were the last Sermon that ever he should he●●e, he would attend better than ever he did to any. Remember your last end. Alas what are our Churches and Churchyards, but Humanarum cladium miseranda ●●●●pta, the lamentable pinfolds of the deaths of 〈◊〉? Beware that you offer not to God the dregs of your life, lest God make you drink the dregs of his anger. Remember that death ere it be long will set her 〈◊〉 upon your heads, and your lips must kiss the dust of the ground: remember that the gravel & slime of the grave, shall dwell between your haughty eye●●●●. I have not leisure to say any more, Quid superbis terra & cinis. Oh earth and ashes, why art thou so p●●ud? And thus much out of my text. And now right worshipful and beloved, I know you look that I should speak something of this gentleman, whose shadow is here presented unto our view. I confess, the licentiousness of many preachers in c●mending the dead contrary to desert, is worthily ●● be censured, as that which grieves the godly; hardeneth the wicked, and makes the ministry of the Gospel's to be evil spoken of. And yet I have ever thought it not only lawful but necessary, to speak somewh●● liberally, so it might be done warrantably, of magistrates and public persons, deserving well of th● Church and Commonwealth: my judgement a● practise in the present occasion shall accompany each other, while by your patience I speak a few words ● Chrys. lib. de sacerdo. his life and death. Sed vereor ne tanti viri laudes orat● mea elevarem, magi● quam exorn●rem. I fear lest while ● strive to set forth this gentleman in his own worth rather lessen and diminish his praise, than any way dorne it. But as I intent not to deny or with hold fro● him any part of his due, so if all your expectations: not fully satisfied, let me allege. Bernard's words fo● Bern. ser. in Cant. 34. my excuse, Culpetur sanè ingenium non voluntas: The fa● is not willingly committed, blame them my vnskilfu●nesse. But I will hold you no longer in suspense. A●● therefore first of all I say as David said upon the dea● of Abner, hody cecidit princeps in Israele. This day there fallen a great man in Israel. I will not speak much 2. Sam. 3. 38. his birth & progenitors, though it be worthy respe● to descend from the loins of those that are worth● and worshipful. But alas, Stemmata quid faciunt? Ancie● and noble pedigrees what are they worth, when t● line of well doing continueth not? Honour falling v●on an unworthy man, is but as an ornament in t● dirt, saith Saluian: It doth but bring the person of s●● a one, with his faults and infirmities to a more op●● view, which otherwise perhaps had been either ●● known or unregarded. I will say little of his nature parts, of wit, memory volubility of speech, all whi● were excellent in him, and commendable in any, espcially when, as Bernard saith, Gratia ordinat, quod ● ●auit creatio. Grace doth order and sanctify that which Ber. tract. de gra. creation hath given and bestowed. But I will come to ●he best, wherein he deserved to be commended. It is ●ell known he was a good magistrate in his country. ●he charge is weighty and the burden heavy which is ●●id upon them, whom the Lord hath marked out unto ●●aces of government: which made Chrysost. say, Maror si q●is Rectorum, saluaripossit: I marvel (said he) how any magistrate can be saved. He was full of courage in ●●e execution of justice. Impunitatis spes magna p●ocandi ●●ecebra, Hope to escape unpunished is a great provocation of transgressing, It is not the Robe, nor the sword, ●●r the highest room that maketh a magistrate. He considered whose Image he did bear, whose person he did present, what cause he had taken in hand, and whose judgement he did execute. It is certain, the vine of the Church doth spread out her branches with much cherfulnesse when magistrates do execute justice, without any connivence. Oh put not honey into the sacrifice, instead of salt; you that are rulers and governors in this our Israel, execution of justice upon riotous and inordinate livers, is for the present a sweet smelling sacrifice v●to God, the joy of angels, the comfort of good men, the saving of souls, & a revocation of many from destruction: nor shall your labour be in vain in the Lord; in respect of yourselves, it will procure you even in this life, ●●ny sweet blessings from above. And hereafter it shall ●●● a crown upon your heads, in that day when the just God shall largely recompense your faithful service. Secondly, he was to be commended, for his Hospitality. It is well known, his house was seldom without strangers. I may in some sort compare him to Abraham Gen. 18. 1. Gen. 19 1. and unto Lot; they sat in their gates & at the doors of their tents, to invite strangers. And this gentleman desired his friends & neighbours to come to his house, and they were unto him welcome guests. In this respect he was like unto job, he did not eat his morsels alone. job. 31. 17. Thirdly, his love and kindness to his poor friends and neighbours, may not be forgotten: he was ready to speak for them, to write for them, and to lend them money in their need. It was his resolution to keep some money by him always, if God should so bless him and enable him, that he might lend (as he said) five pounds, ten pounds, or twenty pounds, to any neighbour or Gentleman upon an urgent occasion; which sure was in him a charitable consideration, and to you, right worshipful, may be a pattern for imitation. Want driveth many into dangerous extremities; poor men are often forced by necessity to gauge their houses, their lands, and vineyards: and they may justly complain, as those did in Nehemiah, And now our flesh it is as the flesh of our brethren, Nehe. 5. 5. and our sons as their sons; there is no power in our hands, for other men have our lands. It is charity and mercifulness to lend to such. Oh that they which be wealthy & rich, would lay aside superfluities and vanities, and learn frugality and thriftiness, as this Gentleman did, and convert their hands and their hearts to such works of mercy! Oh take something from your bellies and backs, both in regard of your own souls, to witness humility and sobriety before God and man: and for your poor brethren's sake, that they may be comforted and relieved. It is Christ that hungereth, and Christ that must satisfy you: It is Christ that craveth, and Christ that must give unto you. It is Christ that is indebted and impoverished, and it is Christ that must advance you to glory. There are many poor men that are ashamed to crave an alms, 1 and yet they would be glad with the Disciples of Christ to rub an ear of corn between their hands: their bowels sound like shawms for want of food, and their teeth are clean. It is charity & mercifulness to lend to such. And certainly the lower this well of charity is drawn, the clearer & sweeter, will the water flow up unto you. Fourthly, he was worthy of much praise & commendation for the civil order and government of his family; he was excellent that way. I know not well how to parallel him with any of his rank and place: his servants were obsequious & officious unto him, both for his credit and his profit; he abhorred idleness in his servants. Appelles' posy was this, Let no day pass witbout a line: he appointed them such offices and employments, that every one in his house, had either a sweeting brow, or a working brain. Alexander Severus, that worthy and learned Emperor, was wont to say that he would not feed his servants with the bowels of the Commonwealth. And as he required diligence in their places, so he was liberal & beneficial for their preferments; which he frankly expressed in his life time towards them: and at his death he gave them annuities & pensions, & bestowed upon them bountiful legacies: herein also he was like unto job. If I should despise my servants, what shall job. 31. 14 I do when God standeth up? and when he shall visit me, what shall I answer? But you will say, all this is well, these things are commendable, but you say nothing of his religion. I confess this is the temple that sanctifieth the gold, this the altar which sanctifieth the sacrifice: all the former though excellent in themselves, and glorious in the sight of men; yet without this, they are but splendida peccata. Whatsoever they seem to be, yet divided from saving grace, they are but glittering sins, as Saint Augustin calls them. It happened a little before he fell sick, that he considered of the mercies and blessings of God, vouchsafed unto him, in great abundance; and rendered praise and thanksgiving to God, for such favours and benignities. But he complained in my hearing, that with that plenty and fullness, there was a great want and defect of the public worship of God upon the Sabbath day. His determination was this; that with all speed he would have a Preacher in his house, because his corpulent and unwieldy body would not permit him to travail unto the Church. He resolved therefore to allow a sufficient maintenance, and desired me with great earnestness to effect the business, and made this his purpose known to all his family, and to many others. His heart was smitten with an awful reverence of God's Majesty, for the sanctifying of the Lords Sabbaths, and for the sincere preaching of the Gospel of Christ jesus. It is my comfort to see such a happy and friendly aspect of so many principal Planets together in one place, so many Gentlemen and Magistrates. Give me leave (I beseech you) to wash my hands in innoceny to free mine own soul in the sight of God, and to speak a few words, to stir up your minds, and to quicken your affections, in the behalf of the Lords worship and service. Think not your dwellings safe enough without the house of God: sing not at home with your own Muses, absent not yourselves from the Lord's sanctuary, as though Iorden lay between you and the Church: say not as the women did in Esay; We will eat our own bread, and we are our own garments. The Sabbath day is the sanctified day of the Lords rest. If you have any love to that hidden Manna, which perisheth not; If you have any desire to those fruits of the tree of life, in the midst of the Paradise of God: If you have any sincere affection to those white garments washed in the blood of Christ: If you desire to shine hereafter as the stars in the firmament, rather than to be but as a Glow-worm in this world; then help to bring the Lords Sabbaths to rest, they are shamefully troubled & disquieted: the common days of the week are happier in their seasons then the Lords Sabbaths. The sanctifying of the Sabbath is one of those unchangeable laws, which God himself wrote with his own finger. Resolve therefore as this Gentleman did, to keep it holy. God did not ordain it for carnal pleasures, or that we should give liberty on that day to our sensual affections. But if you will not regard and obey this, then behold the dispersion and dissipation of your posterity upon the face of the earth: behold the ruin, vastation, and desolation of your houses; behold the detestation of your names, behold the hissing & clapping at your death and departure, among your neighbours. The want of the word of God, is the want of your credit and prosperity: the want of the word of God, is the want of your true comfort, peace and happiness: the want of the word of God, will be the want of your salvation, if in this open and free time of the Gospel, you deprive yourselves through wilful neglect of that benefit which others receive by it. Thus you have heard of this Gentleman's life, I must now speak a word or two of the manner of his death. When the shadow of death was upon his eyes, his senses began to faint and fail, yet this was observable, that in the time of prayer, his senses were quickened and again revived; so that he was able to lift up his hands and his eyes at every Petition, and to say Amen to every conclusion. This was also worthy regard, that the last words he spoke were these; O Lord jesus have mercy upon me, & forgive me my sins, O Lord jesus receive my spirit. And presently after, his breath and his spirit departed. So that I may say of him as Jerome reporteth of Nepotians' quiet and peaceable departure from this life; Non intelligeres illum emor●, sed emigrare, Thou wouldst not think he died, but rather that he walked forth: And this was the manner of his death. I must not be tedious, in regard of the present business, Time at this time must have power over ●y words: I will therefore conclude, and make an end as I did begin, O Lord teach us to number our days, t●at we may apply our hearts unto wisdom. Amen. FINIS.