calling to minde how religiouslie and iustly he had behaued himselfe in the former course of his life and hereby carried awaie a most renowned victorie The 6. reason is the discomfort of conscience in time of sicknes specially at the hour of death for neglect of leading a godly life Furthermore manie in sicknes and great extremitie speciallie at the houre of death are troubled and doe lament for that they haue suffered the former parte of their life to passe a way without doeing any good duties either toward God or their neighbour but all in vaine For oftentimes the season beeing past and death oppressing them their breath is shut vp in horrible despaire whereupon insueth eternall miserie and destruction The doctrine cōcluded vvith an earnest exhortation Fronte capillata pòst est occasio calua Let all persons therefore olde and young men and women of what estate degree qualitie whatsoeuer lay holde vpon fitte time and oecasion remembring what the verie heathē haue sayd that occasion weares a bushe before but is balde behinde so that beeing gone it cannot be layd hold one afterward Oh that christians had wisedome to consider the exceeding goodnes of God who wher as he might haue cut of their life so soon as they were borne he graunteth them longer time and fit opportunitie to prepare themselues for the obteining of euerlasting life and happines Which metcie of God if they lightlie passe ouer they shew themselues most vnthankeful to God and enemies vnto their owne soules And thus much for the reason why the argument of the death and dissolution of man followeth in the last place and now The text diuided into tvvo parts let vs come to the Text it selfe which conteineth two parts 1. A description of death The 2. is the estate of the two generall and principall parts after death The first part of the text vvhat death is Death then is nothing els but a separation of the soule and bodie a sunder or a seuering and diuorce of the soule and bodie This description is not expressed plainlie and in so manie wordes but it is necessarilie concluded from the Text. For if death do separate the soule and bodie as farre one from the other as the heauens are distant from the earth thē doth it follow necessarilie that death is a separation of the soule and bodie Which is also manifest by diuers phrases formes of speach in holie Scripture by which we may by the way clearely see that death is not a small or light punishment of sin Death a great punishment of sinne but great heauie and terrible For is not that a great and mightie Tyrant that doth rend a sunder things that are knit ioyned together with so strong and wonderfull a band as is the bodie with the soule And is not that a heauie fearefull thing that doth part two deare friends one from an other who shuld haue liued in an eternall vnion of ioy and happines had not sinne bene Death iustly terrible to all flesh In regard whereof it is no maruell if all flesh euen the best of Gods children doe tremble and are astonished at the remembrance of death 1. Cor. 15. as being a terrible enemie and a very cruell Tyrant Death commō to all men and the reason vvhy 1. For all haue sinned But whatsoeuer death be it is certainely a state and condition common to all the posteritie and generation of Adam All men must die and none can auoyd the stroke of death For if death be the fruite or effect of sinne as it is most certaine as appeareth Gen. 3. then seeing all men haue sinned partly in Adam partly in themselues it followeth of necessitie that death raigneth and hath dominion ouer all mankinde Rom. 5.12 Which thing may yet be proued and made more cleare First of all from the Scriptures Secondly by continuall experience From the Scriptures two waies 2. It is Gods decree and iust sentence First by the sentence of God pronounced vpon all mankinde 3. God is faith full in executing his sentence as experience confirmeth Againe by the execution of that dreadfull sentence For proofe of the first It appeareth that the Lord gaue charge to Adam in his innocencie that hee should not eat of the tree of the knowledge of good and euil threatning that if hee did eate The proofe and amplification of the first and second reason or taste thereof he should die the death But Adam did eate of the tree forbidden and so trespassed against the Commandement and therefore God foorth with gaue sentence in these words Earth thou art and to earth thou shalt returne That is I haue decreed appointed as a punishment for thy sinne that both thy selfe and all thy posteritie conteined in thy loynes shall not only be subiect to eternall misery but also shall suffer a corporal or natural death Wherevpon it followeth that death is most certaine and ineuitable For why all men must of necessitie taste of death it cannot be shunned or auoided And as the sentence it selfe is certaine and vnrepealeable proceeding from the mouth of him that is truth it selfe and vnchangeable so the execution of that sentence is so certaine and infallible that no meanes or prerogatiue can resist or preuaile against it The proofe and amplificatiō of the third reason Neither length of dayes nor wisdome nor riches nor honour nor strength no not that excellent gift of regeneration The auncient Fathers The Patriarks though they liued long yet are long since dead Salomō thogh most wise yet is dead Samson thogh most strong yet he is dead Dauid Moses all the Prophets though most holy in their times are dead and Patriarkes before the flood liued verie long some 700. some 800. some 900. yeares yet it is said of euery one hee died and was gathered to his Fathers Salomon was wise and excelled all Kings before him and since his time in riches glory Sampson was endued with extraordinary strēgth Dauid was a man after Gods owne heart Moses sawe God face to face The Prophets were endued with a great measure of sanctification yet the Prophet Zachary ioynes them all together in one state of mortalitie in the first Chap. verse 5. Your fathers where are they and doe the Prophets liue for euer Zach. ◠5 Vpon this ground the Holy Ghost in diuers places of the Scripture affirmeth that man borne of a woman is of short continuance and full of trouble that he shooteth forth as a flower and vanisheth also as a shadow and continueth not That a man can by no meanes redeeme his brother that he may liue still and not see the graue Yea as a thing commonly knowne death in a prouerbiall manner is called the way of all flesh So loude cryeth the holy Scripture that all men are subiect to death But if this voyce were silent yet experience doth speake out the matter so plainly that
the greatest dullard and rude person may vnderstand For to what ende serue so many Funeralls of all sorts All sorts of mē die euery day olde young rich poore noble and base To what ende so many Graues and Sepulchers in the places of buriall so many drie bones cast out of the Graues but to set forth visiblie before our eyes the mortall estate of mankinde Whereby is discouered and laide open the extreame blindnes and dulnesse of the most part For although they be conuinced both by the testimony of God and nature that all men must die yet reape they little or no benefite by it The greater more grosse is the sinne of all that profit not by the cōsideration of death in the care of a godly life For some lye rocked so fast a sleepe in securitie and in the pleasures of this worlde that they thinke no more of death then the bruite beast that is without vnderstanding Other can discourse finely of death to make shew of their eloquence and learning and yet will not by serious meditation applie the remembrance of death to their hearts Finally verie many doe quake and tremble at death who yet for all that vse no meanes that they may die well I will not at this time recite the causes and reasons hereof which are diuers and manifold only I may conclude that all these sorts are in a miserable case The duties of all Christians in respect of their mortalitie For auoyding whereof we must take a cleane contrary course which standeth herein that we do seriously meditate of death and as it were continually set it before our eyes and that not for discourse or speculation but for more weigntie profitable endes 1. We are to vvithdravv our hearts from all inordinat loue of this vvorld and the transitory thinges thereof And first of all to the end we may withdraw and weane our hearts from too much delight in this naturall life and in the things that belong therevnto And there is great reason thereof For seeing that both life and the things of this world are fraile transitorie and vncertaine true felicitie cannot consist in them How much better then were it for men by the consideration hereof to set their affections not on things belowe but vpon things that are aboue and to laie vp their treasure in heauen where neither rust nor moath can consume nor theeues breake through and steale 2. We are to humble our selues vnder the mightie hand of God and his fearefull sentence of death against sinne The second ende is to beate downe the pride and insolencie of men whereby they are puffed vp as though they were Gods immortall heere vpon earth From which conceipt as from a cursed sinke doe flowe blasphemies against God outrages doe flowe blasphemies against God outrages iniuries and violences against men yea a thousand mischiefes and abhominations whereat the Sunne in heauen doth as it were stand amazed For which cause the hand of the Lord doth strike the world with infinite calamities and iudgements 3. We are to lead our liues in godlines vse all good meanes there of that we may die with comfort The last and speciall ende is that men may be induced to apply their hearts vnto wisedome that is that by diligent and carefull vsing the holie and good meanes which God hath set vp in the church as the ministery of the word and Sacraments c. they may thereby attaine such a measure of faith repentance and holines that they may not tremble at the terrible face of death but knowing and beeing perswaded that his sting is pulled out and his weapons broken by the vertue of the death of our Lorde and Sauiour Iesus Christ they may entertaine him as a friende and yeeld to him as to a Porter or Harbinger appointed by GOD to make a waye for all the faithfull vnto the place of euerlasting happinesse Againe that they may not die in trouble or vexation of conscience but in such a sweete tranquillitie of minde that they may with Simeon say Lorde now lettest thou thy seruant depart in peace Luc. 2.29 Finallie that they may not see the mouth of hell gaping to deuoure and swallow them vp but by the eies of faith behold with Stephen the heauens open and the Lord Iesus Christ standing at the right hand of God his Father readie to receiue their soules It is a speciall grace of God which teacheth men to make the former good vses frō the consideration of our mortalitie We see here the singular fruits that growe from the seriours meditation of death and the due preparation for it Which yet is not a worke of nature but proceedeth from God and his holie spirit without whose vertue and operation nothing be it neuer so cleare neuer so great and forcible can work effectuallie in the hearts so great and forcible can work effectuallie in the hearts of men Which thing was so well knowne to Moses that in the 90. Psal he crieth out And therefore wee ought to praye earnestly to God for so speciall a grace Psal 90.12 Teach vs O Lorde so to nomber our dayes that we may applie our hearts vnto wisedome Which example euery one of vs are to follow not onely because it is recorded in Scripture but because that sodaine and vnprouided for death doth bring so manie euills with it to wit such feare and trembling such horror anguish despaire that manie wish at the first assault thereof that they had neuer beene borne nor seene the light of the sunne as we haue had too manie examples in these our dayes Well therefore did these two worshipfull persons who long before their death and dissolution The godlie couple late departed were notable examples right worthie our imitation herein had not onely the name of death and of the ende of this life often in their mouthes but by all good meanes fitted themselues for the comming of the Lord. Which manie neglecting death commeth sodenlie vppon them before they can prepare oyle for their lamps and so are they shut out of the Tabernacles of eternall life happines and cast down into an estate most miserable and to be trembed at of all Christians And thus much of death with the certaintie and vniuersalitie thereof The second part of the Text. Now let vs come to the second pointe of the Text namely of the estate of the generall and principall parts of man after death The parts are two The estate of man after death both in bodie and soule The Soule and The Bodie Of which the holie Ghost speaketh seuerallie and distinctlie But because the bodie is more visible and best knowne The estate of the bodie The originall of the bodie is from the earth And this consideration tēdeth very aptlie to the illustration folowing after both in and by death Gen. 2.7 hee beginneth first with that which he describeth two wayes First in
holy seruants of God say Father into thine hand I commend my spirit if the soule did immediatly after death perish and vanish into the aire Lastly how is it possible that empty aire and a thing without essence should be endued with such affections 4 Because they are indued with pure and earnest affections after that they are sundred from the bodie as that in heauen and eternall glory they should wish desire the accomplishment perfect felicity of all the elect as the Euangelist doth attribute to the soules of the seruants of God which are departed in the faith of our Lord Iesus Christ 5 The immortalitie of the soule hath many famous testimonies from many of the heathen Wherevpon it followeth that the soule of man is an immortall substance Which was a thing well known also to the heathen by the light of nature whose iudgment and sentences it weare an easie matter here to recite but that the holy Scriptures are so cleare and sufficient in the point as in all other that he which will not credit them will not beleeue nor be perswaded though one should rise again from the dead And yet some of the sayings of heathen men are here set down to the view of those that haue a mind to see them First of Plato of whose disputation of the immortalitie of the soule this is the summe Psuche ara athanatos c. The soule thē is immortal cānot perish c Phocylides Psuchaigar mimnousi acerioi c. The soules remaine in corruptible or immortall c. Cyrus apud Xenophōt in his Oration to his children a little before his death Plutarch citeth an Oracle for this purpose vttered to one Corax Naxus in these words Ouc hosionesti tes psuches catagnonai thanaton It is a wicked thing to acknowledge any death of the soule See also the disputation of Tullie in the first booke of his Tuscul questions Hetherto doe pertaine the fancies of Hell of the Elysian fields c. described in Homer Virgill Hether the honourable and carefull burials of the deade the imagined walking of Ghostes or spirits after death such like to make some vse of them against all prophane and hellish Atheists that liuing vnder the Gospell go not yet so far in this point as they did nay come verie far short of them to their great shame From all which reasons it may be concluded that in vaine doe the Atheists whereof we haue too manie examples puffe out a little warme breath in scorne and derision saying there goeth my soule he being therein fowlie deceiued and sheweth himselfe vtterlie impudēt and shamelesse It were a blessed thing for thee oh thou Atheist if thou wert in the estate of a bruit beast But alas thou art indued with an immortall soule which can neuer die wherof thou art euen convinced in thy selfe but that the diuell hath blinded thine eyes and strongly possessed thy heart For what is the reason that thou doest so tremble at death and art so loth to die Is it because this life is a paradise full of all pleasure and happines to thee that cannot be for rather it is a Sea fraught and tossed vp and down with such extreame miseries woes and calamities which doe oftentimes cause thee to grone and complaine And therefore the cause is the guilt and accusation of an euill conscience from which thou doest conclude that immediatly after death thou shalt suffer euerlasting torments and confusiō in hel fire which doth plainely proue to thy shamelesse face that a principall part of thee doth still remaine after death and that is thy soule The estate of the soule of man after the departure frō the bodie But to omit these graceles Caitifs let vs in thesecond place consider what becomes of the soule after death For answer herevnto it doth not wander vp and downe from place to place nor yet remaineth in a third place as Papists Pagans haue dreamed without warrant of gods word but presently as our text saith it returneth vnto God that gaue it Gen. 2. or created it as appeareth Genes 2. which speach if it be not warily vnderstoode doth first of all seeme to fauour the opinion of them that affirme that not one of them which God hath created shal be condemned And secōdly profane Epicures and vngodlie persons will thereof conclude that they may liue as they list For howsoeuer they tumble and wallow in all manner of sinne and abhominations yet all is verie well For whie as they imagine after death their soules and spirits shall enioye the presence and glorie of God for euer and euer insomuch as they returne to God The estate of the soules of the godlie and wicked are exceeding differing yea cleane cōtrary thogh the soules of all doe goe vnto God For preuenting and answering of both which sorts wee are to vnderstand that in this place the holie Ghost meaneth not that the soules of all men without exception shal be saued or enioy the mercifull presence of God for euer but that the soules of euerie one shall immediately after death appeare before God their creator Iudge who will reward thē according to that they haue done in the bodie whether it be good or euill 2. Cor. 5. For confirmation wherof it is said Heb. 9.27 that after death cōmeth iudgement And the truth thereof we see Luc 16. in poore Lazarus and the rich glotton Luc. 16.22.23 The soules of the godlie are blessed happie for euer after this life ended So that the soules of them that that haue beleeued in the Lord Iesus Christ and obeyed the will of his heauenlie Father doe presentlie meete with the Lord Iesus in Paradise are gathered into the bosom of Abraham doe enioy vnspeakeable happines and glorie But contrariwise the soules of such infidells as haue contemned Christ and his Gospel The soules of the wicked are for euer most accursed and miserable and haue shewed themselues disobedient they doe forth with without stay passe into a place of torments where the worme neuer dieth their fire neuer goeth out yea where they liue in anguish paine and affliction till the bodie for the further increase of their miserie be restored to the soule againe The doctrine is doubled to shevve the certaintie and to cause the more deep impression in the hearers From whence it followeth that as the estate of infidels is most cursed and fearefull so is the estate of those that die in the Lord most blessed happie For why saith the Spirit they rest from their labours their works follow them all teares shal be wiped from their eyes being not onely deliuered from all matter of griefe sorrowe heauinesse and calamitie but also doe enioy at the right hand of God pleasures for euermore to wit they are partakers of such comfort peace and felicitie as the eye hath not seene the eare hath not heard neither hath
it entred into the heart of man A worthie exemplification of all the former doctrine from the godly couple latelie departed this life and liuing assuredlie in heauen with the soules of the righteous for euer and euer Into the which estate there is no doubt but that these two right worshipfull persons I meane Sir Edward Lewkenor Knight and the vertuous Ladie Susan his wife whose funerall this day is heere celebrated and held are by the free mercie of God placed and aduanced For why as they liued well so they dyed In their life they loued and serued God and at the length slept in the Lorde For proofe hereof we wil not resort to the deceitfull weights of humane reason nor anie morall or ciuill Vertue which may be found in heathens that neuer knewe God Reasons for proofe of their blessed estate but to the golden and infallible ballance of the holie Scripture Wherin among other signes and arguments we finde especiallie two whereby a true Christian may be descryed and discerned 1. They were called by the preaching of the Gospel 2. They were trulie sanctified by the holie Spirit of God Many reasons alleadged to prooue their effectuall calling and that both in life and death The first is a true and effectuall calling The other is true sanctification after which followeth eternall glorification Rom. 8. That they were both effectually called may appeare by diuers arguments And first of all they were inlightned and converted by the ministerie of the Gospell preached which in an ordinarie time is a sure token of an effectuall calling Besides 1. Reason Rom. 10.15.17 they both imbraced Christ Iesus by a liuely faith 2. Reason in whom they found felt such sweetenes assurance with peace of conscience and fullnesse of life and saluation that they accompted all things in the world but drosse in cōparison of him Yea they renounced and abhorred from their verie hearts all meanes of saluation redemption and reconciliation with God inuented by mans braine and ioyned with him in the worke of iustification either in parte or in whole Againe they loued most dearelie the ministerie of the word and ministers thereof all their life after 3. Reason by the which as by an immortall seede they knewe they were borne anewe through the operation and working of the holie Ghost And therefore pursued this holie ordinance of God and the ministers thereof with no lesse reuerence and tender affection then naturall children doe their naturall Parents of whom they are bred and begotten Furthermore 4. Reason all such as were begottē by the same means thereby had the image of God repaired in them were so deare precious in their eyes as that they preferred thē before all others althogh neerely linked to thē that were not in the same estate of grace To conclude they were not contēted with their owne calling 5. Reason but they desired laboured the conuersion of others especially of them of their own familie as may appeare by their holy exhortations carefull in couragements and by their vertuous example of life set before the eyes of all Lastly by their continual praying reading meditating 6. Reason and conferring of the word of God with other holie exercises wherewith the hearts of manie were exceedingly rauished the remembrance whereof as I trust will neuer dye in the hearts of them that were partakers thereof so long as they shall liue By all which arguments their effectual calling is clearely proued And if they be not sufficient to argue prooue it I knowe not what is Nowe concerning their Sanctification another signe that they dyed in the Lord. Reasons to prooue their sanctification Sanctification is known vnto man by the outward cōuersation man cā search or see no further For that be longeth to God the searcher of the heart reynes Therefore what their outward conuersatiō was we wil next enquire that cōcerning both of thē seuerally apart And first the vertues of the Christian Lady who dyed first are faithfully testified and rehearsed And first we will begin with the Ladie because it was her lotte to departe out of this world before her husband What her conuersation was it is well knowne to all and yet it shall not bee amisse at this present more distinctlie to declare An example worthie the imitation of al women specially of Ladies Gentle womē Read it diligētly good Gentlewomen and weigh it through out To this purpose more generally she was indued with most of those vertues expressed in the Epistles of Paul in the Prouer. of Salomon and other places of holie Scripture required in a true Christian and an holy woman For why although she was worshipfullie descended and indued with excellent giftes yet she walked not with hautie eies despising and disdaining the baser sorte and such as were farre her inferiours but willingly and chearefully did stoope downe to them and so humblie conuersed with them as if they had ben her equalls Shee was temperat in her diet and apparrel professing that frō her childhood she neuer delighted in those toyes An obseruatiō most necessary for the womē of this most vaine and new fangled age vanities and superfluities of attire wherewith many women otherwise vertuous and truly religious are She was louing and tender to her children but yet with singular discretion Shee loued her Husband and was dutifull to him shining before his eies as a starre in chastitie and holines Shee was sparing in speach considerate and aduised in all her waies and deedes Shee was as louing and dutifull a daughter to her mother as euer I knew liuing which vertue God recompenced in her life time with the like that is with very dutifull and obediēt children She delighted in peace and concord and if she espied any variance toward either in regard of her selfe or others she neuer ceased nor gaue herselfe rest till shee had made vp the breache by christiā reconciliation She thought much of death and specially a little before her departing out of this world wishing if it could be by the good pleasure of God that shee might not out-liue her husband but die at the same time which thing accordingly came to passe Mine eares heard it of her in priuate and therefore I dare the more boldly auoucheit Shee was not like the foolish woman that pulleth downe the house but shee built vp her husbandes house by wise and frugall ordering of her domesticall charges and maintenance And yet for all that she knew how in season to open her hand A conclusion most aptly fitting the premises Pro. 31.29.30 God of his infinite mercie graunt vs the increase of many such good women and to giue liberally to the needy vnto whom she was a nursing mother So that we may in regard of the premises truly and rightly cōclude with the holy Ghost 31 Pro. 29 30.31 ver Manie daughters haue done vertuously
The vertues of the right christiā knight to manifest confirme the truth of his sanctification but thou surmountest them all Fauor is deceitfull and beautie is vanitie but a woman that feareth the Lord shall be praised Giue her of the fruite of her hands and let her owne workes praise her in the gates The outward conuersation likewise of her worthy Husband was very Christian vnblameable and without iust note of reprehension An example worthy to bee followed of all men specially of persons in special dignitie authority aboue the rest For first of all whereas all men know hee was indued with excellent ornamēts of nature and learning yet knew he how to make himselfe equall to thē of the lower sort And whereas hee could haue made many affraid as it is said of Iob yet was hee continuallie fearefull to offend the meanest An excellent vertue the true valour of great mighty mē In which respect if he had at any time ouerseene himselfe his soule was neuer at rest till hee had remoued the offence and satisfied the party Hee bare a feruent loue zeale toward the truth which hee was ready at all times to defend against Papists Atheists Hereticks c. as diuers do well knowe who haue felt the force and weight of his argumēts in disputation He was bountifull and liberall according to the measure of that portion and reuenewes that GOD had bestowed vpon him as the poore round about him can and wil testifie whose sides were warmed with the fleece of his sheepe and their empty and hungry stomackes relieued satisfied of his owne prouision How he carried him selfe in his publick calling concerning the administration of Iustice the worshipfull magistrates both here and els where in this country can both know and iudge Yet thus much I know and dare affirm that he was carefull to do his duty A conclusion not forced but very wel applied And that which is more and a very special grace of God in a magistrate hee hated and auoided priuy bribes and rewards 1. Sam. 13. least his eies should bee blinded therewith and his heart corrupted God graunt vs many such good Maiestrates euen for the Lord Iesus sake and blesse these excellent examples to helpe forward so gratious a worke of his so necessarie for his church Amen and so turned aside from iustice and equity So that he might if hee were aliue make his iust Apologie for himselfe as Samuel did 1. Samuel 13 in these words Behold here I am bare record of mee before the Lord before his annointed whose Oxe haue I takē or whose Asse haue I taken or whom haue I done wrong to or whome haue I hurt or of whose hand haue I receiued a bribe to blinde mine eies there with I will restore it you All this and the rest I speake God knoweth not in the way of flattery to gratifie the eares of anie as it is the manner of too many in assemblies vpō such occasions as this is The common abuse of funerall Sermons iustly taxed to make their tongus saleable in decking them with ornaments of commendation which are most vnworthy of any great commendation I haue abhorred flattery since I knewe the Gospell and rather runne into the contrarie Neither need I in this case to vse flatterie seeing I may appeale to the consciences of al them that knew them Yet did they not want their blemishes and infirmities all which I doubt not are couered and washed away in the precious blood and death of our Lord Iesus Christ And therefore seing that they both drew in one yoke of obediēce The vses of the former sonotable an exēplification not only walked hand in hād in the waies of righteoussnes while they liued but also were not much diuided in the act instant of their death 1. For christiā consolation comfort what enuy of man what rage of Sathan what power of hell can let but that both of their soules are now in heauē amongst the Angels soules of the righteous triūphing against the deuill the world the flesh all their spirituall enemies singing praise to God with the whole Church for their creation preseruatiō herevpon earth specially for their redemptiō saluation by the blood of the Lambe wishing the accomplishmēt of the number of Gods elect that the miseries of the faithfull might haue an end standinge at the fountaine of liuing waters wearing longe white roabes washed in the blood of Iesus Christ fedd and nourished continuallie with the fruit of the tree of life beholding the glorious face of their sweet Lord and Sauiour whose presence in their life time they wished and longed for with teares and earnest praiers Finally they liue remaine in such fulnes of ioy and happines as to the perfection thereof nothing cā be added or desired So that they neede no outward solemnities of Buriall although it bee agreeable to their estate and serueth very well for the auoyding of Anabaptisticall confusion For why in their life time they reared vp to themselues a Tombe in heauen not perishing or corruptible but euer during and eternall not polished by the art and cunning of man but grauen and commended by the hand of Gods spirit And therefore so glorious as it is not only pleasant and acceptable to God and his Angells but also maketh cōtinualie for the encrease of their owne comfort 2. For christiā sorrow and mourning yet with godly moderation All which notwithstanding this their great happines yet is there cause why their death and departure should bee lamented and bewailed It is the duty of al sores moderatelie to mourne at the death buriall of their friends specially of such as were of best imploiment vse not only generally but also by particular persons Generally the Church militant hath great cause to lament that two such excellent and profitable members are rent from it Particularly their chlidren haue cause to mourn and sorrow for that they want two such excellent Parents who did so tender and loue them as their own souls Children and therefore sought both by exāple al good meanes to procure their comfort and good estate in this life and in the life to come Seruants for that they haue lost the gouernmēt and direction of such a Master Lady Seruantes as continually expressed no lesse loue and care ouer them then if so be they had ben their naturall children so that by their death they are bereft of many sweete comforts and helps which many a yeare some of them inioyed Let the ministery of this congregation mourn sorrow Ministers for that it is disappointed and left destitute of such worthy Patrons Let students and fauorers of Learning Students ioine with the fotmer in mourning seeing they shall all see thē no more in this world by whome before times the receiued cōfort incoragemēt in