is it seen that when men think to make great ones their shadowes and shelters they vanish away and leave them to the scorching Sun by which meanes 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 Isaiahs counsell be acceptable 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 and maketh flesh his Arme The greatest man is but an arme 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 houre of death to be judged let us labour for the renewing and sanctifying of our souls that they may appear with boldnesse 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 breath 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 joyfull Resurrection to eternall life 2. There is yet one clause of the Text behinde of which I shall give a very brief account namely the dying of great mens 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 benigne benevolous thoughts which they have of advancing their Allyes friends and followers These thoughts are said to perish in that day wherein they are conceived so Tremelius glosseth In which sense the instability of great mens favour is asserted whose smiles are quickly changed into frownes 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 childe which comes to the Birth and there is no strength to bring forth or like fruit which is plucked up before it be ripe Whilest 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 designes 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 that the thoughts or hopes of them who trust in them perish It is a true Apothegme 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 presse 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 for with him is everlasting strength I and with him is unchangeable goodnesse 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 Davids It is better to 118. 8 â— in the Lord 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 lesse true of their thoughts of evil against then of good to others Sometimes their minds are changed from malice to mercy and by that meanes their thoughts perish So were Esau's towards Jacob and he embraced him in his armes whom he designed to tread under his feet Oft-times they are cut off by death so that they cannot bring their wicked devises 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 Mâ—â—athias advised his Sons Fear not the words of a sinfull man for his glory shall be dung and wormes 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 mens of all mens thoughts in respect of themselves as well as others The hearts of the Sons of men are full of designes about worldly things Apollinarius interpreteth the word in my Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} carefull thoughts such saith Arnobius quae cos 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
MANS LAST JOURNEY TO HIS LONG HOME A SERMON Preached at the FUNERALS Of the Right Honourable ROBERT EARL of VVARVVICK Who died in London May the 30th and was Interr'd 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 Gods 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 Pauls Church-yard 1659. To the Right Honourable CHARLES Earl of WARWICK AND BARON of LEEZE My LORD THis plain Discourse occasioned by the late Funerals of your Noble Brother was then Preached and is now Published by your Honours 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 enduce 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 memoriall of him so a frequent Monitour to you of your fraile and dying condition No thoughts or discourses are more unwellcome for the most part to men in their flourishing prosperity then those of their perishing Mortality Skeletons Deaths heads and Funerall Sermons are rarely to be found at the Palaces on the Tables in the Libraries of great personages who being set upon the Pinacle of Honour cannot endure to look downward upon the pit of corruption They are but few very few who when their table is prepared their head annointed with oyl 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 heroick actions of Religion Justice and Mercy every remembring 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 severall Orbes wherein they are fixed But I shall not need to enlarge on this Subject which is I trust already your Lordships study and practice and therefore after the returne of my humble thankes for your Noble favours I shall betake my self 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 publick good Finally That as you have the blessings of wisdomes left hand riches and honours so you may have that of her right hand length of daies confer'd on your own Noble Person your deservedly beloved and honoured Lady your hopefull 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 Honours most humble and affectionate Servant NATH. HARDY MANS Last JOURNEY Psalm 146. 4. His Breath goeth forth he returneth to his Earth in that very day his thoughts perish THe Text a mournfull complaint in which the severall Clauses Non tam verba quam suspiria Sermones quam singultus seem to be made up rather of sobs and sighs then words And no wonder since the matter of the complaint is mortality a Theame fit to be commented upon with teares 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 returne the Answer of our Saviour in another case {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am he Nor is this all but if you goe 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 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 fals of high Cedars call for deepe sorrw Not only Man the highest of visible Creatures but Princes the highest of men were in the Psalmists eye when these words dropt 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 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 essentiall parts soul and body the egresse of the one His soul goeth forth and the regresse 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 Buriall 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 sutable of Application 1. Begin we with Mans 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 mans Breath goeth forth he dyeth Since life is maintained inspirando respirando by taking in and letting forth Breath but when we can no longer take in breath we are said expirare to breath forth our last and so dye 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 thred doth our life hang it is but a puffe and we are gone we carry our lives in our hands or rather in our nostrils that is the Prophet Isaiahs Character Man whose Breath is in his Nostrils How easily how speedily is a mans 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 joynts one dyeth saith Job in his full strength 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 dye in the twinkling of an eye 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 shal go forth But though this construction be true yet I rather adhere to Theodorets and Hieromes gloss upon the place who by spirit understand the soul partly because when this word is applyed to man in holy writ it is most frequently so to be understood and where the sense will bear it is best to take words in their usuall acception partly because the next clause is generally referd 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 Salomon the Son 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 then 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 and however it be a controverted Question whither the rationall 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 affirme 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 originall of our breath which begins with the ingresse and ceaseth with the egresse 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 signifie is an invisible immortall incorporeall immateriall 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 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 needfull 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 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 dye The second death saith St. Austin Animam nolentem tenet in corpore detains the soul against its will in the body and the first Animam dâ—lentem pellitâ—e corpore driveth the sorrowfull soul out of the body when this bold Serpeant cometh with a Writt from the divine Majesty he entreth in and turneth this Tenant out of doores 2. If you would know whither the spirit goeth the Wise man giveth you the Answer where he saith the spirit of a man goeth upward and again where he saith it returneth to God that gave it as it goeth forth so it ascendith upward Sursum eam vocant initia sua saith Seneca it goeth whence it came To God it goeth and that for this end to receive its doome 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 it self 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
the small To this tended that surcasme of Diogenes when he told Alexander that he had been seeking his Father Philips 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 equall answered Death Pliny writeth of a River in Spaine 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 whilest 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 Whilest 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 Begger 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 lesse powerfull disswasive from a voluptuous life then 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 Birth-right 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 Potters Sonne drank in earthen Vessels It were not possible men should surfeit at their Tables 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 gratifie 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 wormes 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 joviall revellings 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 possesse thy spirit when it apprehends it self going forth to be arraigned at the Barre of Divine Justice yea how dismall 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 ranke 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 Inferiours to Superiours God and the King are set down by the Wiseman as the joynt Objects of our fear and they will at last be found fooles who divide them 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 aire eyed and observed by every one which way it moveth least it should hit them yea and when it passeth by they ofttimes stoope to it and yet it is nothing but the skin of a dead beast filled with wind which is easily let out A fit embleme 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 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 bespake his Church in that vehement Interrogation Who art thou that thou shouldst be afraid of a man that shall dye and of the son of man which shall be made as Grasse and therefore as David resolves I will not feare 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 principall intendment of the Psalmist as appeareth by the former Dehortation Put not your trust in Princes nor in the son of man in whom there is no help to presse which this is annexed as a reason namely their mortall condition Excellently doth St. Chrysostome 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 priviledge then 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 casualities 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
Instance of the rich fool in the Gospel 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 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 The eyes of the wicked shall fail giveth this as the reason Quia intentiâ—nes eorum desideria occupantur circa transitoria because their thoughts and desires are imployed about perishing objects Oh let it be our wisdome to six our thoughts and designes 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 endeavoures 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 joyfull 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 Almes 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 do it withall thy might for there is no work nor device nor wisdome 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 eares is by this sad occasion fulfilled in your eyes We have before us a dolefull Instance of great mens mortality in this Noble Earl whose breath some daies 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 lesse then three Persons of Honour the Father the Son the Grandson have in lesse then 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 houres and is gone to his grave in a full age like a shock of corn in its season And now one main arme of this tree which first sprung from that root and from which that branch sprouted is hewen down the Father of that hopefull Son and the Son of that aged Father is brought to be Interred together with them both in the Sepulchre of his Ancestours It was not my happiness to have either long or much knowledg of this Honourable Person and therefore a large Panegyrick cannot be expected from me nor shall I say any thing concerning him more then 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 splendor nor indeed doth that adde much to any mans commendation I shall not stay long to mind you how happy he was in his conjugall Relations having been the Husband of two excellent Ladyes 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 Ladyes which are left behinde him It will be needless to enlarge upon what all who knew him will readily testifie 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 faithfull constancy in adhering to the Church of England in her Faith and Worship It pleased God in his latter dayes 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 witnesse 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 bemoane the follyes of his youth and former life implore forgivenesse of them from God resolve if God should spare him that he would through Divine Grace be more carefull of his wayes And though it hath not seemed good to divine wisdome 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 waies and see Jerusalem in prosperity and withall he desired to submit to Gods will and did wholly cast himself on Christs 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 Solons 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 sinnes 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 encrease the Honour of his Family by endeavouring not only to equalize but excell his Predecessours in being a Friend to the Orthodox Religion of this despised Church a pattern to his Tennants Servants yea the whole Countrey of Piety Charity Humility and all Vertues And may there long long be found one of this line fit to enjoy the Revenue and weare the Title of this Earldome Amen FINIS Ps. 23. 4 5. John 18. 6. 2 Sam. 3. 38. Gen. 1. Calv. in loc. Isai. 2. 22. Job 21. 23. James 4. 14. Theod. in loc. Jerom. in loc. Eccl. 12. 7. Gen. 2. 7. John 4. 24. Heb. 1. 5. 2 Cor. 5. 1. Aâ—gâ—e civit deâ— Eccl. 3. 21. 12. 7. Sen. Epist. Greg. Mâ—â— Matth. 10. 28. Luke 20 38. Cajet in â—oc Eccl. 12. 7. Gen. 2. 7. 1 Cor. 15. 41. Ovid Job 4. 19. Phocyl Phil. 3. 20. Gen. 2. 17. 3. 19. Lucrâ—â— Horat. Gen. 26. Psal. 76. 12. Aug. in loc. Nehem. 5. 5. Prov. 22. 2. Gen. 3. 14. 1 Sam. 10. 2. Job 3. 19. Gen. 25. 32. Prov. 24. 21. Mal. 1. 6. Psal. 9. 20. Isai. 51. 12. Psal. 56. 4. Verse 5. Chryso in loc. Isai. 2. 〈◊〉 Jer. 17. 5. Trem. in loc. Lor. in loc. Isa 26. 4. Psal. 〈…〉 1 Maccab. 2. 62 63. Luk. 1â— 18 19. Jam. 4. 13 14. Job 11. 2â— Eccles. 9. 10.