Man's LAST JOURNEY TO HIS LONG HOME: A SERMON Preached at the FUNERALS Of the Right Honourable ROBERT EARL of Warwick; Who died in London, May the 30th and was interred at Felstead in Essex, June the 9th 1659.  
By Nath. Hardy, Preacher to the Parish of St. Dionys. Backchurch.  
Ec. 1. 1. Man geetg to his long home, and the Mourners go about the Streets.  
Psal. 1. 1, 7. I have said you are God's,— But ye shall die like Men.—  Aug. l. de Nat. & Grat. Si de divitiis, & honoribus, & morum nobilitate jactas, de patria, & Pulchritudine corporis, & honoribus, qui tibi ab Hominibus exhibentur, respice teipsum, qui mortalis terra & in rerram ibis. 
London, Printed by A. M. for Joseph Cranford, at the Sign of the Castle and Lion in St Paul's churchyard. 1659.   

To the Right Honourable CHARLES Earl of WARWICK, AND BARON of Lose.  
My LORD:  
THis plain Discourse occasioned by the late Funerals of your Noble Brother, was then Preached and is now Published by your honour's desire, which shall ever have with me the authority and efficacy of a command.  
Since I am sure it was not any thing extraordinary in the Sermon which might induce you to desire the Impression of it, I have good reason to believe it was upon a double commendable design.  
The one of Brotherly affection, that hereby you might preserve his memory who is gone to the Land of Oblivion. Nor do I wonder at your regard of his memory, when I behold your respect to his Posterity. Those three noble Ladies who (I am confident) will never want the care of a Father, and the love of a Mother, whilst your Honour and your thrice noble Lady survive.  
The other of Piety and Religion, that this Sermon may be as a continued memorial of him; so a frequent monitor to you of your frail and dying condition. No thoughts or discourses are more unwelcome for the most part to men in their flourishing prosperity, than those of their perishing Mortality. Skeletons, Deaths heads, and funeral Sermons, are rarely to be found at the Palaces, on the Tables, in the Libraries, of great personages, who being set upon the pinnacle of Honour, cannot endure to look downward upon the pit of corruption. They are but few, very few, 
Ps. 23. 4, 5.  who when their table is prepared, their head anointed with oil, and their cup runs over, with David, put themselves in mind, or love to be put in mind of walking through the valley of the shadow of death.  
Of this small number your Lordship may be justly reckoned one; else you would not have desired to read what you heard. And since you seem to intend the Sermon as a memento of your death, it will not, I presume, offend your Honour, that the Epistle be a remembrancer to you of an exemplary life.  
The Hebrew noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth glory, cometh from the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to be heavy: with which agreeeth that of the Latins, honos onus, honour is a burden. Of this I trust your Lordship is sensible, that as divine providence hath advanced you to eminent dignity; so divine command requireth of you proportionable duty, that by how much the greater you are, you ought to be so much the better; and as God hath devolved the Honour upon you; you must endeavour to honour him, your self, your Family, by magnificent and heroic actions of Religion, Justice, and Mercy, every remembering that Nobles are placed by God in this world, not as Statues in a Garden, or Pictures in a Gallery; only to be looked upon, but as Pillars in a house, to support the Church and State, where they live, and as stars in the Heavens, to let the light of their good works shine before men, from the several orbs, wherein they are fixed.  
But I shall not need to enlarge on this Subject, which is (I trust already) your lordship's study and practice, and therefore after the return of my humble thanks for your Noble favours; I shall betake myself to my earnest Prayers, that you may have increase of grace as well as honour, that you may grow in favour with God & Man, by being a choice instrument of his glory, and the public good. Finally, That as you have the blessings of wisdoms left hand, riches and honours, so you may have that of her right hand, length of days, conferred on your own Noble Person, your deservedly beloved and honoured Lady, your hopeful Son and Heir, with those tender Plants the remains of your deceased Brother, and all your Honourable Relations, till you all in a good old age arrive at the fruition of a blessed Eternity. So prayeth  
My Lord, Your honour's most humble and affectionate Servant NATH. HARDY.   

Man's Last JOURNEY.  Psalm. 146. 4. His Breath goeth forth, he returneth to his Earth: in that very day his thoughts perish. 
THe Text, a mournful complaint, in which the several Clauses, Non tam verba quam suspiria, Sermones quam singultus, seem to be made up, rather of sobs and sighs than words. And no wonder since the matter of the complaint is mortality; a theme fit to be commented upon with tears, so much the rather, considering whose mortality it is that is here deplored. If you cast your eyes upon the end of the foregoing Verse, you shall find the Antecedent of this Relative, He, to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Son of Man, of Adam, and that is every man, all mankind being of his race and posterity, so that the He in the Text is not singular, but collective, not some one, but every particular person, (a very few excepted): And there is none of us here present, but if the Question be asked who is this he? may return the Answer of our Saviour in another case, 
John 18. 6.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am he. Nor is this all, but if you go a little backward, in the same Vease, you shall find this He to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as indefinitely the Son of Man, so eminently the great Man; 
2 Sam. 3. 38.  the Man of Honour, the Prince. Know you not (saith David concerning Abner) that a great Man is this day fallen in Israel; Intimating by that Interogation, that the falls of high Cedars call for deep sorrw; Not only Man the highest of visible Creatures, but Princes the highest of men were in the Psalmists eye when these words dropped from his Pen, His Breath goeth forth, &c.  
If you take a more particular view of the Text, you shall observe in it a double dying, the one of the Person, and the other of his purposes; the former in the two first clauses, His Breath goeth forth, he returneth to his Earth; the latter in the last, in that very day his thoughts perish.  
That which in the two first clauses is asserted, 
Gen. 1.  and is most largely to be handled, is the dying of the person, and this is set forth with reference to his two constitutive and essential parts, soul and body; the egress of the one, His soul goeth forth; and the regress of the other, he returneth to his Earth: the one whereof is verified, In ipso articulo mortis in the very point of death; and the other is most evident, in sepultura corporis, at the time of his burial. Both which when I have handled by themselves, I shall discuss with reference to the quality of the person of whom especially they are spoken, and then close up this first and main part of the Text, with a suitable of Application.  
1. Begin we with man's egress in those words, His Breath goeth forth. The Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as also the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Latin, spiritus, from spiro,) most properly signifieth breath. In this notion the Targum and our Translators here render it; nor is it incongruous to the Psalmists design, which is to give us a Character of death: yea Calvin inclineth to this as the most genuine meaning of the word in this place. And thus it is a most evident truth, that when a man dyeth, his Breath goeth forth. Indeed it is not true, that when a man's Breath goeth forth, he dyeth. Since life is maintained, 
Calv. in loc.  inspirando, & respirando, by taking in, and letting forth Breath: but when we can no longer take in breath, we are said expirare, to breathe forth our last and so die. In this respect man is fitly resembled to a bladder, puffed up with wind, which being by any prick let forth, the bladder shrivels up; when we cease to Breath, we cease to live.  
Upon how slender a thread doth our life hang? it is but a puff and we are gone; we carry our lives in our hands, or rather in our nostrils; that is the Prophet Isaiah's Character, 
Isai. 2. 22.  Man whose Breath is in his Nostrils. How easily, how speedily, is a man's breath beaten out of his body, so quickly is he deprived of life; our life doth not depend upon the soundness of our parts, strength of our joints, (one dyeth saith Job in his full strength,) 
Job 21. 23.  but only upon our breath, which how soon are we bereaved of: no wonder if one Philosopher being asked what life was, turned himself about, and so went out: and another resembles it by oculus clausus, and apertus, an eye shut and open, or rather open and shut; we die in the twinkling of an eye, 
James 4. 14.  and St. James putting the Question, What is your life? returneth this answer, It is a vapour which appeareth for a little while, and then vanisheth away. Oh that as we continually live by breathing; so we would be thereby put in mind of dying, when our breath shall go forth.  
But though this construction be true, yet I rather adhere to Theodoret's and Hieromes' gloss upon the place, 
Theod. in loc.  who by spirit understand the soul, partly because when this word is applied to man in holy writ; 
Jerom. in loc.  it is most frequently so to be understood, and where the sense will bear, it is best to take words in their usual acception, partly because the next clause is generally referred to the other part of man his body; and therefore it is most congruous to refer this to his soul, chiefly because in that place of Solomon the Son, 
Eccl. 12. 7.  which may very well be looked upon, as fetched from, and parallel to this of David the Father, by spirit can be meant no other than the soul of man.  
If you ask why the soul of man is called by this name of a spirit? the answer is given both from the Etymology of the word, and the nature of the thing.  
1. The word as you have already heard, signifieth breath, and the soul of a man is a breath both Passively and Actively.  
1. Passively, Quia spiratur, because it is breathed into us according to that of Moses in the Creation of Man, God breathed into him the breath of life: 
Gen. 2. 7.  and however it be a controverted Question whither the rational soul be propagated and infused, generated or breathed; yet it suiteth best as with the dignity of the soul, so with the current of Scripture to affirm that the soul of man is still breathed into the body immediately by God himself.  
2. Actively, Quia spirat, because it is the fountain and original of our breath, which begins with the ingress, and ceaseth with the egress of the soul, upon which consideration the former sense appeareth to be included in this latter, since together with the soul, the breath goeth forth.  
2. The thing which this word spirit is used for the most part to signify, 
John 4. 24.  is an invisible, immortal, incorporeal, immaterial substance: upon which account God is said to be a Spirit, and Angels are called spirits; and in this respect the soul of man is a spirit, as being not an accident, 
Heb. 1. 5.  but a substance and that void of gross corruptible matter.  
This spirit when a man dyeth goeth forth, for the further explication whereof it will be needful to inquire the double term of this motion, whence and whither it goeth.  
1. If you inquire whence the spirit goeth forth, the answer is, out of the body. Conceive the body as an house or Tabernacle, or rather with St. Paul, 
2 Cor. 5. 1.  to put both together, the house of our Tabernacle, the soul as an Inhabitant or sojourner in this house, into which when it enters, we begin to live, and out of which when it goeth we die. The second death saith St. Austin, 
A●g●e civit. de●.  Animam nolentem tenet in corpore, detains the soul against its will in the body, and the first, Animam d●lentem pellit●e corpore, driveth the sorrowful soul out of the body, when this bold Serpeant cometh with a writ from the divine Majesty, he entreth in, and turneth this Tenant out of doors.  
2. If you would know whither the spirit goeth, the Wise man giveth you the Answer, 
Eccl. 3. 21.  where he saith, the spirit of a man goeth upward, and again, where he saith, 
12. 7.  it returneth to God that gave it, as it goeth forth, so it ascendeth upward, Sursum eam vocant initia sua, 
Sen. Epist.  saith Seneca, it goeth whence it came. To God it goeth, and that for this end to receive its doom, which being past, it accordingly remaineth in a state of weal or woe, to the day of the Resurrection.  
By this it appeareth how dissonant both the Epicucuraean and the Pythagorean Philosophers are to truth, the one whereof affirmeth that the spirit of a man goeth forth, that is, vanisheth away, as the soul of a Beast doth; and the other, that his spirit goeth forth from one body to another; whereas in truth the spirit of man goeth forth, so as to subsist, and that by itself, 
Greg. M●●.  till it be reunited with the body, Tres vitales spiritus creavit omnipotens, saith St. Gregory, to this purpose very appositely, The Almighty hath created three living spirits, the one angelical, which is neither covered nor perisheth with the body; the second bestial, which is both covered and perisheth with the body; the third human, which is covered, but doth not perish with the body, but goeth forth. 
Matth. 10. 28.  Where our blessed Saviour saith, Fear not them who kill the body, but cannot kill the soul. What doth he but clearly intimate, that when the body dyeth, the soul dyeth not, for else they who kill the body, 
Luke 20 38.  would kill the soul too; and where he faith again of Abraham, Isaac, and Jacob, that they live to God, and therefore God is not the God of the dead, but of the living: it plainly implieth, that though their bodies are dead, 
Cajet in ●oc.  their souls still live. I end this with the gloss of Cajetan upon my Text, who conceiveth that this title of spirit, is here given to the soul in respect of its going forth. As it is joined with, and giveth life to the body it is a soul, and as it goeth forth and exists apart from the body, it is a spirit, since in this partaking with other spiritual substances, which have a subsistence without any matter.  
2. Having given you this account of the egress of the soul: 
Eccl. 12. 7.  pass we on to take a view of the regress of the body, He turneth to his earth. Had he only said he returneth, it might be understood of the spirit, which as it goeth forth, so returneth: and accordingly this very word is by Solomon applied to the spirit. Had the Psalmist spoke of the Resurrection, these words, He returneth to his earth, might have admitted a fair gloss in reference to the soul, it returneth ad terram corporis sui, to the earth of its body, to which it shall then be united: but it is manifest that these words are a periphrasis of dying. And therefore with St. Jerome and Theodoret, the sense is best given, that the soul or spirit going forth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, caro, the body, the flesh returneth to its earth: suitable hereunto is that note of the learned Muis, who observeth that in the Hebrew, whereas the Verb goeth forth, is feminine answering with the Noun spirit, which is for the most part of that gender, the Verb returneth, is Masculine, and so not to be referred to spirit, but the son of man who in respect of his body, returneth to his earth.  
Returning in its proper notion, is a going back to that place from whence we came, so that in this clause here is a threefold truth employed, expressed, inferred.  
1. That which is employed in this phrase of returning, is that man in respect of his body came from the earth; and as it is here employed, so it is expressed concerning the first man by Moses, The Lord God formed Man (that is, 
Gen. 2. 7.  the body of man) of the dust, (or according to the Hebrew,) dust of the ground, and by St. Paul where he saith, 
1 Cor. 15. 41.  the first man is of the earth, earthly. True it is, we are formed in our mother's womb, but yet inasmuch as we all came from the first man, we are truly said to come from the earth, only with this difference that he immediately, we mediately are framed out of the earth. This truth was engraven in full Characters upon the name of the first man, who is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Adam, from a word that signifieth red earth, and that very word is here used, perhaps to mind us of that earth whereof man was first made; yea, according to the usual etymology, the name homo, which in the Latins is a common name to both Sexes, is derived, ab humo from the ground. For this reason it is, 
Ovid.  that the earth is called by the Poet, magna parens, the great Parent of mankind, and in the answer of the Oracle, our mother: and in this respect we are said by Eliphaz, To dwell in houses of clay, whose foundation is in the dust, 
Job 4. 19   
2. That which is expressed is, That Man (when he dyeth) returneth to the earth, 
Phocyl.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Poet, We are all dust when dissolved, As the white snow, when melted is black water: eso flesh and blood when bereaved of the soul, become the dust and ashes: 
Phil. 3. 20.  in which respect St. Paul giveth this Epithet of vile to our bodies. Indeed, man's original being from the earth, he had a natural propensity to earth: according to that maxim, Omne principiatum sequitur naturam principiorum, every thing hath an aptitude of returning to the Principle whence it cometh; but yet had he not turned away from God, he had never actually returned thither. It is sin which hath brought upon man a necessity of dying, and that dying brings a necessity of returning to the earth: in which respect it is observable, that the threat, thou shalt die the death, 
Gen. 2. 17.  which was denounced against man before his fall, 
3. 19  being afterwards renewed, is explained (as to temporal death) by those words, to dust thou shalt return; ●o that now the motion of the little world man, is like that of the great, circular, ab eodem punct● ad idem, from the same to the same; and that as in his soul from God to God, so in his body from the earth to earth. The Rivers come from the Sea, and they return thither. The Sun ariseth out of the East, and thither it returneth. Man is formed of the earth, and into earth he is again transformed: with which agreeth that of the Poet, Cedit item retro de terra quod fuit ante. 
Lucr●●.   
3. That which is inferred in the emphatical pronoun his, which is annexed to the Noun earth, is that the earth to which man returneth is his; this being that which ariseth out of both the former conclusions; since it is therefore his earth, because he cometh from, and returneth to it. Earth is man's Genesis and Analysis, his composition and resolution, his Alpha and Omega, his first and last, Ortus pulvis, finis cinis; earth is his, both originally and finally. So that our bodies can challenge no alliance with, or property in any thing so much as earth. For if we call those things ours, which have only an external relation to us, as our friends, our houses, our goods, our lands, much more may we call that our earth whereof we are made, and into which we shall moulder; no wonder if as here it is said to be his, so elsewhere he is said to be earth, as being called by that name.  
By this time you see how fitly death is described by the spirits going forth of the body, and the bodies returning to his earth, both which are the immediate consequents of death, and inform us what becometh of either part, when the whole is divided, of the soul and body when the man dyeth. It would be further observed, that this is here affirmed of Princes and Great men as well as others. 
Horat.  Aequâ lance necessitas sortitur insignes & imos, said the Poet, death knocks at Palaces as well as Cottages, and cuts down the lilies of the garden as well as the grass of the Field. It is not unfitly taken notice of, That the sacred Historian mentioning the Kings and Dukes of Esau's race, 
Gen. 26.  only nameth the Dukes, but concerning every one of the Kings it is said he died; indeed it was needless to affirm it of the Dukes, who may well be conceived mortal, when Kings are so. Even they who are Rulers over men, must be subject to death, and though they have power to inflict it upon others, they are no way able to preserve themselves from it. It is reported of Cardinal Woolesy, that he expostulated with himself what might prevent death: ●f money could do it, he had enough to buy a Crown; if weapons, he had as many as would defend a kingdom; if power, he had sufficient to conquer a Nation; but alas there is no weapon against death, it cannot be bribed by the richest, nor conquered by the greatest; die they must, and when they die, their breath, their soul goeth forth, and their bodies return to the earth. The souls of the greatest Landlords are but Tenants at will to their bodies, and that not their own, but Gods, who many times against their wills, turneth them out: according to that of the Psalmist, He cutteth off the spirit of Princes: 
Psal. 76. 12.  In which respect St. Austin thus glosseth upon the Text, 
Aug. in loc.  Numquid quando vult exibit spiritus, expirat quando non vult? Shall his spirit go forth when he will? Ay, and when he will not. The bodies of the highest when the breath and soul is gone out of them, are but rotten carcases, and must be laid in the earth.  
If you look upon their extraction, it is from no better an original than the meanest, though their immediate descent be noble, yet the first progenitor of them as well as others, was the earthly Adam. The Prince and the Peazant are of the same earth, only the one a little better mould, of the same wool, only the one of a little finer thread; out of the same Quarry, only the one a little smother stone; so justly may great men take up those words in Nehemiah, 
Nehem. 5. 5.  Our flesh is as the flesh of our Brethren. There is common dust and Saw dust, Pin dust, Golden dust, and the powder of Diamons', and all is but dust. The Beggar, the Labourer, the Tradesman, the Noble man, the King are all but earth.  
If you look upon their end, it is the grave, the house of all living, like Nebuchadnezar's Image, notwithstanding their gold and silver, their feet are clay. The rich and the poor saith Solomon, 
Prov. 22. 2.  meet together, sometimes at one board, in one bed, certainly in one Grave. The Noblest are but as flowers which peep out of the earth, and flourish for a time, and when the Winter of death cometh they return thither; they are but as dust, which is raised up in the air for a while, but a few drops of rain lay it presently. It is the language of the French King in his Epitaph,  Terra fui quondam, rursus sum terra, nihil sum; 
I am again what once I was, earth. And among the spices of which the ointment for anointing the Kings as well as Priests was compounded, one was cinnamon and that is, cinericii coloris, of the colour of ashes, perhaps to tell them what they must one day be.  
The Meditation of this doctrine may be of excellent use to superiors and inferiors, and to all sorts.  
1. Oh that great men would in the midst of all their enjoyments entertain these thoughts, That custom of presenting the Emperor on the day of his Inauguration, with several Marble stones, desiring him to choose one of them for his Monument, was designed no doubt for this end: and for the same reason, Johannes Eleemosynarius, and King Philip had their Monitors, to tell the one, that his Monument was not yet finished, and bid the other, Remember he was a Man. I have read, that in Biscay there are old ruinous places which they to whom they belong, often visit though they have else where stately Palaces. Oh that they who dwell in sumptuous buildings, would frequently visit the ruinous Graves. It was a curse upon the Serpent, 
Gen. 3. 14.  that he should creep on his belly, and eat dust all the days of his life; but surely it were a blessing to the highest in this world, if they would learn to do it in a spiritual sense, by the consideration of that dust to which they must return. Happy is that Prince, Qui non minus se hominem esse, quam hominibus praeesse meminerit, who no less mindeth that he himself is a man, then that he ruleth over men.  
More particularly, it is that which would be pondered by them for a double end, that it may both quell their pride, and curb their voluptuousness.  
1. There is no sin to which men are more prone than that of Pride: It is (like our shirt) that sin we put on first, and put off lost: Nor have any greater temptations to this sin then great ones. In alto situm, non altum sapere difficile: Usually men of high estates are high-minded. Nor is any thing more common, then for the bunch of Pride to grow upon the back of Honour. Among the many Antidotes against this sin, none more effectual than this to consider that whilst they live, they are but enlivened clay, breathing dust, moving ashes; and that when their breath goeth forth, they must return to the earth. They say that the tympany is cured by stroking the part with a dead man's hand; Sure I am, the serious thought of death is an excellent means to allay the swelling of Pride. If you put fire to gunpowder which is made of earth, it will blow up Towers. The fire of Meditation put to our earthy Original and end, will blow up the turret of Pride. It is well observed that one of the signs which Samuel gave Saul after he had anointed him King, 
1 Sam. 10. 2.  was that he should find two men by Rachel's Sepulchre: For this end perhaps, that whereas the being anointed King might puff him up, the sight of Rachel's Sepulchre might humble him. Oh that you who enjoy the Honours and Dignities of this world would often think with yourselves, I must die, and when death comes, I must exchange my Palace for a Grave, my Robes for Dust; I that am now atteded on by men, must have worms for my Companions; I that am now so high, must ere long be laid low; that so you may be meek and lowly in heart.  
That which may so much the more advance the efficacy of this thought in subduing the pride of great men, is that when once they are returned to the earth; and this dunghill element hath set its foot upon their face, there is no difference between them and others. 
Job. 3. 19  There (saith Job of the Grave) are the great and small. Nor can we tell which is the dust of the great, which of the small. To this tended that surcasme of Diogenes, when he told Alexander that he had been seeking his Father Philip's bones, but could not distinguish between them and others. And for this reason Alphonsus putting the Question, what it was that did make high and low equal? answered, Death. Pliny writeth of a River in Spain wherein all the fish that are pnt, are of a golden colour, but being taken out of it, they are of the same colour with other fishes. They who whilst they live in this world glitter with gold and silver, when taken out of it, return to the same earth with the rest of mankind. whilst the Counters are upon the Table, one stands for five, another for ten: while the Chasemen are upon the Board, one is a King, another a Queen, a third a Bishop, a fourth a Knight, and those have their several walks, but when put into the bag they are all alike. Thus is it with men who (though upon the earth they are of different orders and degrees,) are alike, when they are cast into it. And as the several kinds of herbs which are thrown into the Limbeck being distilled make one water, so they but one earth. Epictetus when asked, What was common to the King with the beggar? answered, to be born, and to die: they come into, and go out of the world, one as well as the other. Nor is there any difference between them in the womb, and the tomb. Let not those that are above, insult over others, since this grand Leveller Death will one day put them in the same condition with others.  
2. This Meditation of the going forth of the soul, and return of the body, is a no less powerful dissuasive from a voluptuous life, than an haughty mind. Oh that you who have vivendi voluptatem the pleasure of life, would contemplate moriendi necessitatem, the necessity of death: That you who have the world at will, would remember you have not death at command. I die (said Esau) and what good will my birthright do me? Oh that the voluptuous Epicure would say, I die, and what good will my vain and sensual pleasures do me! Agathocles when a King, having been a potter's son, drank in earthen Vessels. It were not possible men should surfeit at their Tables, 
Gen. 25. 32.  carouse it in their Cups, would they eat and drink (as it were) in earthen vessels, in the midst of their delicacyes remember that they are earth.  
Consider this, you who spend your doyer in eating and drinking, in playing and sleeping, whose whole design is to pamper and feed, to deck and adorn your bedies to gratify your senses, and glut your selves with the delights of the flesh. Dic mihi ubi sunt amatores mundi? Nihil ex eis remanet nisi cineres & vermes: Tell me what is become of those lovers of pleasures, of whom nothing remaineth but worms and ashes: What will become of that body of thine which is so full fed, and richly clod, when it shall be laid in the grave? They say of Bees, that when they are buzzing and humming about our ears, making a great and angry noise, if you throw a little dust upon them, they are quiet, and hive again presently. Surely it would still the roaring Gallant in the midst of his jovial revelings, were the thoughts of dust frequently suggested to, and seriously pondered on by him.  
And yet were this all that the body returneth to the earth, the Epicures plea might be good enough; Let us eat and drink, for to morrow we die. But if we die to morrow, as our body returneth to earth, so our soul goeth forth to God to give an account, to rereceive a sentence, either of absolution or condemnation. And oh think what fear will possess thy spirit, when it apprehends itself going forth to be arraigned at the bar of Divine Justice; yea, how dismal the account will be, of that time, and strength, and health, and wealth, which hath been expended upon carnal and sensual pleasures.  
2. Let those who are in the lower rank of men, learn to look upon great ones as subject to death and the grave, and that for a double end; so as not to fear them distrustfully, nor trust in them presumptuously.  
1. Their breath goeth forth, they return to their earth, fear them not. Indeed, there is a fear which is due from inferiors to superiors. God and the King are set down by the Wiseman as the joint Objects of our fear, 
Prov. 24. 21.  and they will at last be found fools, who divide them. 
Mal. 1. 6.  When God saith, If I be a Master where is my fear, he intimateth that fear is due from the Servant to the Master; whilst they live they are above and over us, and therefore ought to be feared by us, but with a fear of reverence not diffidence, and that because their power and Honour is soon laid in the dust. Have we not sometimes observed a Ball tossed up and down in the air, eyed and observed by every one which way it moveth, lest it should hit them; yea, and when it passeth by, they ofttimes stoop to it, and yet it is nothing but the skin of a dead beast filled with wind, which is easily let out: A fit emblem of Tyrants, who are so observed, and of whom we stand in so much awe, when yet they are but mortal men, whose breath quickly goeth forth. Put them in fear, 
Psal. 9 20.  oh Lord, (is the Prayer of the Psalmist,) that they may know themselves to be but men. Indeed this consideration, That the greatest enemies of the Church are but men, may put them in fear, and us out of fear; no wonder if God bespoke his Church in that vehement Interrogation, 
Isai. 51. 12.  Who art thou, that thou shouldst be afraid of a man, that shall die, and of the son of man, which shall be made as grass? and therefore as David resolves, 
Psal. 56. 4.  I will not fear what flesh can do unto me, so let us not fear what earth can do against us.  
2. Their breath goeth forth, they return to their earth, trust them not. This is the principal intendment of the Psalmist, as appeareth by the former Dehortation, 
Verse 5.  Put not your trust in Princes, nor in the son of man in whom there is no help: to press which this is annexed as a reason, namely their mortal condition. 
Chryso. in loc.  Excellently doth St. Chrysostom here enlarge, He that cannot defend himself, how shall he deliver another? Do not say he is a Prince, for in this, he hath no greater privilege than the meanest, but is subject to the same uncertainty of life: nay, that I may at once speak what is true and yet strange, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for this reason especially he is not to be trusted, because he is a Prince, for these earthly powers are slippery: great men are subject to more casualties and dangers then private, and when they fall they that trust to them are ruined with them, as the body of the Church is beaten down with the fall of the Steeple. How often is it seen that when men think to make great ones their shadows and shelters, they vanish away and leave them to the scorching Sun, by which means as Jonah was by the withering of his gourd, they are disappointed and disquieted, yea, when the Cedars fall, the lower shrubs which might have stood at a greater distance, being near to, and depending on, are crushed by them; let therefore the Prophet Isaiah's counsel be acceptable, 
Isai. 2. 〈◊〉.  Cease from man whose breath is in his Nostrils, for wherein is he to be accounted of? so much the rather, considering the curse denounced by the Prophet Jeremy against him who trusteth in man, 
Jer. 17. 5.  and maketh flesh his arm. The greatest man is but an arm of flesh, which must rot, nay, a bruised reed, upon which if you lean you fall; say not therefore to a piece of clay, thou art my fear, or my hope: to be afraid of the power, or dote on the favour of great men, are alike, not only vain but cursed.  
3. Let all of all sorts lay this truth to heart, our breath will certainly, may speedily go forth; Let good works be in our hands, whiles the breath is in our Nostrils. Our souls goeth forth at the hour of death to be judged, let us labour for the renewing and sanctifying of our souls, that they may appear with boldness. We must return to our earth, respice, prospice oh homo; let us look backward whence we came, let us look forward whither we are going, that we may be vile in our own eyes. It is our body that returneth to the earth, whilst our souls go forth to be happy or miserable; Let us prefer that part which goeth forth, before that which returneth to earth. Merito poseit majora studia pars melior, the better and nobler part deservedly challengeth our best and chiefest care; nor is any thing more absurd (though it be too common) then to have regard of our vile body, and neglect our precious soul. Finally, Every son of man is as sure to return to the earth, as that he came from it, and to breathe forth the breath of his life, as that he received it in: let it be therefore his endeavour to provide for what he cannot prevent, and so (by keeping faith and a good conscience) to work out his salvation, that when death shall come, he may comfortably say, Egredere anima mea, Go forth oh my soul, go forth to that God whom thou hast served, to that Jesus in whom thou hast believed, and his flesh which returneth to the earth, may rest in hope of a joyful Resurrection to eternal life.  
2. There is yet one clause of the Text behind, of which I shall give a very brief account, namely, the dying of great men's purposes, as it is expressed in those words; In that very day his thoughts perish.  
The thoughts which the Psalmist here no doubt, especially intends, are those purposes which are in the minds of great men of doing good to those who are under, and depend upon them. The Hebrew word here used, is derived from a verb that signifieth to be bright: Cogitationes serenae, those candid, serene, benign, benevolous thoughts which they have of advancing their allies, friends, and followers.  
These thoughts are said to perish in that day wherein they are conceived; 
Trem. in loc.  so Tremelius glosseth: In which sense the instability of great men's favour is asserted, whose smiles are quickly changed into frowns, love into hatred, and so in a moment their mind being changed, their well-wishing thoughts vanish.  
But more rationally, their thoughts perish in that day wherein their persons die, because there is no opportunity of putting their purposes in execution. They perish like the child which comes to the Birth, and there is no strength to bring forth; or like fruit which is plucked up, before it be ripe. whilst they live, we may be deceived in our expectations by the alteration of their minds; but however their condition is mortal, and when that great change by death comes, their designs (how well soever meant) must want success.  
From hence it followeth, which is by some looked upon as a part of the meaning of the words, 
Lor. in loc.  that the thoughts or hopes of them who trust in them perish. It is a true apothegm, Major pars hominum expectando moritur; The greatest part of men perish by expectation. And good reason, inasmuch as their expectation being misplaced, perisheth.  
How strongly this Argument serveth to press the Psalmists Caution against confidence in man, though never so great, is easily obvious. It is true, Princes and Nobles being invested with Honour, Wealth, and Authority, have power in their hands, and perhaps they may have thoughts in their hearts to do thee good, but alas how uncertain is the execution of those intentions, and therefore how foolish is it to depend upon them. Trust in the Lord Jehovah (saith the Prophet) 
Isa 26. 4.  for with him is everlasting strength. ay, and with him is unchangeable goodness. It is safe building upon the rock; trusting upon God, whose thoughts of mercy are (like himself) from everlasting to everlasting. But nothing more foolsh then to build on the sand, trust to men, whose persons together with their thoughts, perish in a moment. And therefore let our resolution be that of David's; It is better to 118. 8, ●. in the Lord, 
Psal. 〈…〉  then to put confidence in man: It is better to trust in the Lord, then to put confidence in Princes.  
To enlarge this a little further.  
It is no less true of their thoughts of evil against then of good to others. Sometimes their minds are changed from malice to mercy, and by that means their thoughts perish. So were Esau's towards Jacob, and he embraced him in his arms, whom he designed to tread under his feet. ofttimes they are cut off by death, so that they cannot bring their wicked devices to pass. Thus Pharaoh parsuing Israel, with a resolved rage to make them and theirs his prey, is drowned in the red Sea; and in that very day all his malicious thoughts perish. In this respect there is as little reason to be afraid of the anger, as to confide in the friendship of great ones. And therefore M●●athias advised his Sons; Fear not the words of a sinful man, 
1 Maccab. 2. 62, 63.  for his glory shall be dung and worms: to day he shall be lifted up, and to morrow he shall not be found, because he is returned to his dust, and his thought is come to nothing.  
It is true of great men's, of all men's thoughts, in respect of themselves, as well as others. The hearts of the Sons of men are full of designs about worldly things. Apollinarius interpreteth the word in my Text, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, careful thoughts: such saith Arnobius, quae eos non sinunt quiescere, which will not suffer them to be quiet. Thoughts of buying, selling, building, purchasing, and a thousand such like, which death intervening breaketh off, and all such purposes prove to no purpose. Theodoret upon my text, brings in the Instance of the rich fool in the Gospel, 
Luk. 1●. 18, 19  whose thoughts were to pull down his barns, and build greater, and thereto bestow all his fruits, and his Goods; and to say to his soul, Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry: but that night was his soul required from him, and those thoughts perished. 
Jam. 4. 13, 14.  St. James speaketh of those whose thoughts were, that to day or to morrow they would go into such a City, and continue there, and buy and sell, and get gain, forgetting that their life was but a vapour, which appeareth a little while, and vanisheth away, and together with it all such thoughts. St. Gregory upon those words, 
Job. 11. 2●.  The eyes of the wicked shall fail, giveth this as the reason; Quia intenti●nes eorum & desideria occupantur circa transitoria: because their thoughts and desires are employed about perishing objects. Oh let it be our wisdom to six our thoughts and designs upon higher and better objects, how we may obtain an Inheritance among them that are sanctified, and enjoy the beatifical vision! These are those thoughts which being pursued in life, shall not be frustrated, but fulfilled at our death. He whose life hath been a continued Meditation on Heaven, and whose endeav have been to make sure an Interest there, in that very day, when his body returneth to the earth, his soul goeth forth to the fruition of it, and so his thoughts receive a full, a joyful accomplishment.  
Once more, Not only our worldly, but our charitable, our penitential, our Religious thoughts perish in that day of death. How many have thoughts with themselves, When I come to such and such years, I will leave my sins, and lead a new life: When I have got this and that estate, I will give alms to the poor: But in the mean time, death hath unhappily prevented them. Oh therefore let it be our prudence to lay hold on the present time, and when good thoughts are in our minds, if we have ability and opportunity to put them speedily in execution, lest we too late condemn our own folly, and be forced to say, non putaram, I did not think death would so soon have seized upon me. I shut up this with that excellent Exhortation of the Wise man; Whatsoever thy hand findeth to do, 
Eccles. 9 10.  do it withal thy might; for there is no work, nor device, nor wisdom, nor knowledge in the grave whether thou goest.  
THe text is now finished, but my discourse must not yet end: What hath been from the text sounded in your ears, is by this sad occasion fulfilled in your eyes. We have before us a doleful Instance of great men's mortality in this Noble Earl, whose breath (some days past) went forth from him, and whose body is now returning to this earth.  
Indeed, it is that sad Providence which I cannot but mention, as being fit to be laid to heart, how Almighty God hath not only once, but again and again within a little circuit of time exemplified the truth of this Doctrine in this Noble Family.  
No less than three Persons of Honour, the Father, the Son, the Grandson, have in less than two years been taken away by death, and that in the three several ages of life; the Father in the evening of old age, the Son in the noon of manhood, and the Grandson in the morn of youth.  
It seemed good to the wise God, who doth not look in the Church-Book to see who is eldest, and take men out in the same order that they come into this world, to begin with the youngest of the three, by death lopping off from this goodly tree a blossoming branch, which might in probability have flourished long, and brought forth much fruit. But when his surviving relations consider what hath lately fallen out, and is too likely to befall this Land, they may look upon it as a mercy, in that he was taken away from the evil to come.  
Not long after, it pleased divine providence to strike at the very root, the aged Father of the Family, who having lived many years, was cut off in a few hours, and is gone to his grave in a full age, like a shock of corn in its season.  
And now one main arm of this tree which first sprung from that root, and from which that branch sprouted, is hewn down: the Father of that hopeful Son, and the Son of that aged Father is brought to be Interred, together with them both, in the Sepulchre of his ancestors.  
It was not my happiness to have either long or much knowledge of this Honourable Person, and therefore a large panegyric cannot be expected from me, nor shall I say any thing concerning him more than truth, as not daring for fear of the great God to speak false and flattering words of the greatest man.  
To tell you how illustrious the Family is whereof he is descended, were superfluous; you can better tell me, who have for many years beheld its splendour: nor indeed doth that add much to any man's commendation. I shall not stay long to mind you how happy he was in his conjugal Relations, having been the Husband of two excellent Ladies, whose memory is, and will be precious, though their bodies are rotted in the Grave: by the former of whom he was the Father of that only Son who went before him, and by the latter, of three Daughters (ingenuous and promising Ladies) which are left behind him.  
It will be needless to enlarge upon, what all who knew him, will readily testify, that he was a Person of excellent natural endowments, of a sweet and loving temper, affable and courteous behaviour, and of a meek and lowly spirit, not only before, but after he was possessed of that dignity to which he was born: He was in honore, fine tumore, lifted up with honour, but not puffed up with pride.  
That which I cannot forbear to mention (since thereby he became an honour to his Family) is, as his untained loyalty to his Sovereign, so his faithful constancy in adhering to the Church of England, in her Faith and Worship. It pleased God in his latter days to visit him with many Diseases, which as they were in mercy intended by God, so I hope in charity they were looked upon by him, as summons to the Grave, and Monitors of his frailty.  
In his last sickness I had the Honour to wait upon, and administer to him in holy things, wherein my conscience beareth me witness, I dealt with him freely and faithfully, and I trust not without good success. Having set before him the sinfulness of sin, and the necessity of repentance, he did with tears and sighs as well as words, acknowledge and bemoan the follies of his youth and former life, implore forgiveness of them from God, resolve if God should spare him, that he would (through Divine Grace) be more careful of his ways. And though it hath not seemed good to divine wisdom to give him opportunity of performing his Pious and Penitent resolves, yet I hope they were sincere, and being so, I am sure they are mercifully accepted by his gracious God.  
He was indeed willing to have lived longer, but for good end; namely, to amend his own ways, and see Jerusalem in prosperity, and withal he desired to submit to God's will, and did wholly cast himself on Christ's mertts for his salvation.  
If there be any who (like fleas which bite most when we are asleep) shall speak evil of this dead Lord, I wish they would consider that it was one of Solon's Prohibitions, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to stain the Honour of the dead. God (I trust) upon his Repentance, hath covered his sins, let us do so too: They were his earthly, dusty, ashy parts, let them be buried with him.  
This Honourable Person is dead, and going to his long home. But (blessed be God) the Earl of Warwick still liveth in his succeeding Brother, who will (I hope) not only continue, but increase the Honour of his Family, by endeavouring not only to equalise but excel his predecessors, in being a Friend to the Orthodox Religion of this despised Church, a pattern to his tenants, Servants, yea, the whole country, of Piety, Charity, Humility and all virtues. And may there long long be found one of this line fit to enjoy the Revenue, and wear the Title of this earldom. Amen.  
FINIS.