helpe himselfe in his old age he must be holpen the helper of other creatures must haue his helpe from God the Creator Other creatures can shift for themselues but man is so weake that he must bee fed warmed nurced and nourished by others Hee is subiect to sicknesses to diseases to troubles to sorrowes to the famine to the plague to warre and to many more miseries man is borne vnto trauaile Iob. 5. 7. This life is full of the griefe of things past of labour and paine of things present and of feare of things to come The ingresse into life is lamentable because an infant begins his life with teares as it were foreseeing the euils to come the progresse weake because many diseases afflict vs and many woes vexe vs and the egresse fearefull if we be not in Christ and haue put him on Rom. 13. 14. man beginneth his race with crying and endeth it with grieuing nay all mans dayes are sorrowes Eccles. 2. 23. it is It is full of sorrowes both of body and minde Abraham had in the land of Canaan no ground of his owne to dwell in but onely the inheritance of a sepulchre so man shall haue no more in this life after a fewe yeeres nay moneths it may bee dayes but a plot of lodging This life is rather a death because euery day wee die seeing euery day we consume somewhat of our liues The entrance into life is straight wayes the beginning of death This life is an expectation of death for euery day we looke for death a scene of mockeries a Sea of miseries one onely viall of bloud which euery light fall breakes euery light ague corrupts Though man be fraile and weake yet God loues him dearely and doth regard him and doth respect him hence is it that Dauid saith Lord what is man that thou regardest him Psal. 144. 4. Man is the slaue of death a traueller that passeth away for here wee haue no abiding cittie Heb. 12. 14. We are strangers and pilgrimes 1. Pet. 2. 11. Soiourners as all our fathers were Psal. 39. 12. Lighter then a bubble shorter then a moment vainer then an image frailer then a venice glasse which is soone broken more changeable then the winde more inconstant then a shadow and more deceiueable then a dreame God doth also prouide for man foode and raiment What is here in man to moue God to loue him he is conceiued in sinne and borne ininiquitie Psal. 51. 5. and vnlesse he be borne againe he cannot enter into the kingdome of God Ioh. 3. 5. His heart is deceitfull and wicked aboue all things Ier. 17. 9. And the imaginations of the heart euill Gen. 8. 21. The eyes are casements of Lust as to Dauid 2. Sam. 11. 2. The throate is an open sepulchre Psalm 5. 9. The mouth is full of cursing and deceit Psalm 10. 7. The feete swift to shed blood Esa. 59. 7. The hands are extended to all vnmercifulnesse Hee doth breake the yoake and burst the bonds Ier. 5. 5. Hating to be reformed Psal. 15. 17. Saying The Lord shall not see Psal. 94. 7. It is in vaine to serue God and what profit is it if we keepe his commandements Malach 3. 14. By nature man is the child of wrath Ephes. 2. 3. The sonne of disobedience Collos. 3. 6. Nay a beast by his owne knowledge Ier. 51. 17. Yet God loues man and will make him coheire with Christ Rom. 8. 17. Yet not all but the Elect God doth giue to vs we can giue nothing to him nothing doth come to him if we stay in him nor nothing doth depart if wee stay not in him on either side he is our profit whether he stay in vs or we in him To the sicke and weake he is a keeper turning their bed in their sicknesse Psal. 41. 3. To the man of the Palsie he was health Mat. 9. 2. To Lazarus that was dead he was life Ioh. 11. 44. To the blinde he was sight Ioh. 9. 9. To the lost sheep he was saluatiō Luk. 15. 4. 5. 6. To such as goe astray he is the way home Ioh. 14. 6. The second vse may iustly reproue such as neuer minde their weake and fraile condition Wee should meditate on death in life then death would not be so ghastly and fearefull In the morning wee should thinke this may be the last day of our life and in the euening often we goe to bed we should thinke this may be our last night on earth so thinking on death at all times In all our actions we should consider with our selues would we doe such and such like things if we were to die instantly and then come to iudgment We should consider our liues are but lent vs they are no free-hold We came into the world vpon this condition that we should goe out againe yeelding vp all into the Lords hand most men neuer thinke on death but put that day farre from them when there is nothing nearer life then death it alwayes dogges a man at the heeles As the shadow followeth the body so doth death follow life If we die to our selues in life we shall liue in death to God Before wee die sinne must die in vs. Let vs leaue sinne before sinne leaue vs. God will neuer forgiue that we will not forgiue Let the olde man die in vs in this life then Christ will liue in vs in death none are exempted from death of what estate or condition soeuer Salomon for all his wisedome died 1. King 11. 43. Sampson for all his strength Iudg. 16. 30. Absolom for all his beautie 2. Sam. 18. 11. Ahitophel for all his craft 2. Sam. 17. 23. Dauids childe for all his youth 2. Sam. 12. 18. Methushelah for all his age Gen. 5. 27. Lazarus the begger died Luke 16. 22. And the rich couetous cormorant died Luk. 12. 20. Proude Iezabel died 2. King 9. 33. Sarah which was ful of modest humilitie humblemodesty died Gen. 23. 2. Kin. are not exempted from death for Saul Dauid Iosiah died Preachers are not exempted for Paul Peter and many such like haue died Phisitians which kill many though cure some die themselues as sicke Souldiers the cause of many mens deaths die themselues as Cornelius As it is most true some of all sorts shall be saued so it is no lesse true that all of all sorts shall die Death is a port or hauen whereunto we all must saile through the troubles of this world whervnto the sooner we come the sooner wee shall be deliuered It is appointed all shall die Heb. 9. 27. decreed in the Parliament in heauen and Gods decrees are vnchangeable It is but a minute of time which we liue and somewhat lesse then a minute wee are in this world as in another mans house and therefore wee should alwaies minde death If meanes could free men from deaths
man being dead can returne to his naturall life no more My dayes are swifter then a vveauers shittle and they are spent vvithout hope Iob 7. 6. A weauers shittle is soone from one ende to another so wee are soone from the day of birth to the day of death and our dayes are spent without hope euer to liue a naturall life If a man die shall he liue againe Iob 14. 14. When the soule is separated from the body the body lieth as a stocke or blocke terrible to behold if it lie a while vnburied it wil putrifie and stincke Wee loue no man so much in his life as wee loath him after death for then wee cannot see him dead whom wee were neuer weary beholding when he was aliue To desire or wish him liuing that is dead is in vaine The liuing shall goe to the dead but the dead not come to the liuing First it may warne and admonish men to doe good whiles they liue and to set all things in order before they die If thou hast wronged make restitution in thy life time for thou shalt not come againe to restore If thou wilt giue doe it in thy life time for thou shalt not come againe No doubt the rich man would haue beene more pittifull and mercifull if hee had liued againe on earth Mercifull giuers shall be the children of the highest Luk. 6. 35. And bee like God their father who is the father of mercies 2. Cor. 1. 3. They shall bee his Stewards to dispose his goods Luk. 16. 2. And his hands to distribute his almes All that thy hand shall finde to doe doe it vvith all thy power for there is neither worke nor inuention nor knowledge nor vvisedome in the graue vvhither thou goest Eccles. 9. 10. Here wee must repent here we must giue for after death these actions shall haue no place In this life doe good after this life receiue good here labour hereafter rest In earth action in heauen contemplation The dead are saide to rest from their labours Reuel 14. 13. And although the soule thorough death doeth not loose his faculties notwithstanding she doth not exercise her operations The action of the godly after this life is a perpetuall fruition of eternall happinesse put in the contemplation of diuine glory Our Sauiour saith I must doe the vvorkes of him that sent me vvhile it is day the night commeth vvhen no man can vvorke Ioh. 9. 4. Worke vvhile yee haue haue light Ioh. 12. 35. While we haue time let vs doe good to all men Gal 6. 10. As all time is not fit to sow and plant so all time is not to doe good for after death there is no place of repentance nor no effect of satisfaction Hard dealing men giue gifts to the poore after death but too late Funerall beneficences is not free but formal not chearfull but extorted Because the time of repentance satisfaction restitution and such like will not long last and continue let vs now repent and turne to the Lord to day if yee will heare his voice harden not your hearts Hebr. 3. 7. 8. Exhort one another daily while it is called to day Hebr. 3. 13. Make satisfaction to those men whom thou hast wronged and restore such goods lands and possessions as thou doest detaine from any man there can be no true repentance while the treasures of wickednesse are in the houses of the wicked Mica 6. 10. Secondly it may reproue many who affirme that they haue seene and heard dead men to walke and talke to frequent their promises and to say I am the soule of this man or of that woman I am tormented grieuously in Purgatory for this or that which I haue done I might be deliuered if so many Masses were said for mee If they be not popish which make such false apparitions for gaines sake they are certaine euill spirits Satan can transforme himselfe into an Angell of light 2. Cor. 11. 14. Why not into a soule He entred into Iudas Ioh. 13. 27. He filled Ananias heart Act. 5. 3. He worketh mightily in the sonnes of disobedience Eph. 2. 2. Hence it is that they are called the children of the diuell as Paul said to Elimas and full of all subtiltie and all mischiefe the child of the diuell and enemy of all righteousnesse wilt thou not cease to peruert the straight wayes of the Lord Act. 13. 10. Such were the Iewes to whom Christ spake Yee are of your father the diuell and the lustes of your father yee will doe Ioh. 8. 44. Hence is that the holy Ghost saith Woe to the inhabitants of the earth and of the sea for the diuell is come downe vnto you which hath grtat wrath knowing that hee hath but a short time Reuel 12. 12. He is a deceiuer of the people Reuel 20. 3. 8. And his sleights and deceits are called the deepenesse of Satan Reuel 2. 24. The diuels perloaps cannot assume dead mens bodies for they are more vnfit for motion then dead instruments that neuer had life It is a peculiar worke of Gods power to raise the bodies of men out of the graue The Scripture doth not mention that euer euill spirits did appeare with true bodies Seeing mans dayes are few fraile and fickle few for fourescore yeares is a long time now though foure hundred were not much in time past fraile for the strongest man is but weake and fickle for we are speedily from the wombe our liuing mothers to the wombe of our dead mother earth Mans dayes are not onely few fraile and fickle but short and so his liuing death is changed to an euerlasting life and the end of a temporall is the beginning of an eternall life Mans dayes are not onely short but also full of trouble notwithstanding the sorrowes of a bitter life shall bee recompenced with a blessed death and the going out of a bad is the beginning of a better world Mans dayes pompe glory birth blood are but as vanishing flowers this world is transitorie and when man dieth he shall leaue all behind him hee shall carry no more with him going then he brought comming no more out of the world then hee brought into the world whereof he shall haue any vse and when a man is dead he shall returne no more If a man wrong or deceiue oppresse and goe beyond the seas at his returne hee may right those he hath wronged and relieue those he hath oppressed but man that wrongeth oppresseth and iniureth in this life and dieth in the sinne shall not returne to liue on earth to repent for it neither to satisfie for it therefore while we liue let vs so liue that we may liue in death I haue hitherto spoken of life and death now I must speake something of the life and death of this Worshipfull Gentleman whose body standeth before vs ready to be interred To liue well is
the ready way to die well as men liue so they for the most part die A blessed life shall haue a blessed death Such as expect for comfort in death must be obedient to God in life If men will liue till they be dead they must die while they liue a good life here bringeth a good death hereafter That his life was godly appeared by his hospitalitie how many of the Saints hath he fed and lodged insomuch as if he was a Gaius for them how did he relieue the poore daily at his doores and in time of sicknes how prouident was he for them He was a peace-maker amonge his neighbors composing controuersies and ending many needlesse suites which either pride or tyranny or selfe-will or enuy had begun Hee had a great loue to the meanes of his owne saluation I meane the preaching of the word frequenting it often if his health did serue him countenancing supporting the Lecture where he was a continuall hearer How kinde and affable hee was to Gods Ministers they will be ready to witnesse In his sicknesse he was very penitent and sorrowfull confessed his sinne desiring God to forgiue him nay assuring himselfe that all his sinnes were pardoned and forgiuen for Christs sake In his sicknesse he was patient weary of the world desirous to goe home forgiuing and forgetting all wrongs and iniuries done him His talke for the most part in his sicknesse was of heauenly matters and such as came to comfort him might receiue comfort from him He did often pray and ioyne in praier and which was worthy obseruance did pray for a blessing on Phisicke before hee would vse it He vsed all lawfull meanes commending the successe to God So liued he and thus died he leauing an earthly possession and a house of clay but now enioying an heauenly inheritance a mansion a resting place of eternall glory leauing louing friends but now enioying such as are more louely leauing children and yet gone to his children All did not speake well of Christ some saide hee was a deceiuer some a glutton some a wine-bibber some a company keeper of wicked men so all may not speake well of this Gentleman there be cursing Shimeries and rayling Rabshakethes some that will speake good of none As the red dragon cast out water after the woman that had brought foorth a man child to drowne it so such as are the dragons young will cast out slanders lies false reports and cursed speeches after those which die in the Lord to disgrace them The liues of such men as loue to disgrace the dead we mayknow their death God knowes FINIS Eccles. 12. 12 Tenet insanabile multos scribends cacoethes Epainetixâ—s Gen. 2. 7. Gen. 3. 19. Eccles. 12. 7. Puluis in pulneâ—ena Humus in humum Nâ—scimur vtâ— moriamur Eccles. 1. 7. The metaphrase Text. Pagin Lingua Hebraica Adam ab adamach terra madida apta ad formas recipiendas Merce Gen 4. 2. Psal. 39. 5. Psal. 144. 4. Psal. 62. 4. Hommes sunt 〈…〉 Gen. 4. 26. Doct. 1. 1. Tim. 6. 7. Iob. 5. 7. Rom. 13. 14. Eccles. 2. 23. Vse â—â— Psal. 144. 4. Heb. 13. 14. 1. Pet. 2. 11. Psal. 39. 12. Psal. 51. 5. Ioh. 3. 5. Ier. 17. 9. Gen. 8. 21. 2. Sam. 11. 2. Psal. 5. 4. Psal. 10. 7. Esa. 59. 7. Ier. 5. 5. Psal 50 17. Psal 94. 7. Mala. 3. 17. Ephes. 2. 3. Col. 3 6. Ier. 51. 17. Rom. 8. 17. Psal. 41. 3. Mat. 9. 2. Ioh. 11. 44. Luk. 15. 4. 5. 6. Ioh. 14. 6. Vse 2. 1. Kin. 11. 43. Iudg. 16. 30. 2. Sam. 18 11 2 Sam. 17. 23. 2 Sam. 12. 18. Gen. 5. 27. Luk. 16. 22. Luk. 12. 20. 2. Kin. 9. 33. Gen. 23. 2. Hebr. 9. 27. 2. Cor. 5. 10. Icâ—â— Esa. 4. 6. â— Pet. 1. 14. Doct. 3. Ion. 4. 6. Iob. 17. 4. Iob. 21. 26. Esa. 51. 8. Act. 12. 13. Ion. 6. Iob 141. Gen. 47. 9. Psal. 90 10. Iob. 7. 1. Iob. 14. 5. Iob. 14. 14. Vse 1. Luk. 16. 19. Iob. 15. 27. Esa. 3. 15. Amo. 8. 4. Mich. 3. 3. 1. Ioh. 2. 17. Eccles. 1. 2. Iob. 1. 21. Dominâ—n ancillari et ancillam dominari magna â—â—t abusis Reuel 21. 21. Iohn 14. 2. Luk. 15. 17. 18. Reuel 7. 14. Luk. 14. 18. 19. 20. 1. Cor. 15. 55. 1. Sam. 17. 50. Iudg. 16. 30. 1. Sam. 4. 18. 2. Kin. 9. 33. Act. 7. 59. Luk. 16. 19. Philip. 1. 23. Luk. 12. 40. Mark 13. 37. â— Pet. 3. 10. Text. Psal. 39. 5. Psal. 102. 11. Iob. 10. 1. Hos. 13. 3. Iob. 7. 6. Iob. 7. 9. Iam. 4. 14. Doa 3. Dam. 2. 37. Prou. 23. 5. 1. Tim. 6. 17. Prou. 11. 4. Ezechi 7. 19. Mat. 13. 7. Eccles. 5. 9. Pro. 27. 20. Luk. 12. 17. Psal. 49. 12. Eccles. 6. 2. Ioh. 3. 8. Ier. 4. 23. Vse 1. Colos. 3. 2. Mat. 6. 24. Iam. 4. 4. I. Ioh. 2. 15. Psal. 39. 11. Reuel 3. 16. Reuel 2. 4. Esa. 55. 6. Amo. 5. 14. Mat 6. 33. Psal 34. 14. Philip. 2. 15. Luk. 13. 24. Rom. 5. 2. Col. 3. 4. I. Cor. 15. 53. 1. Cor. 15. 43. 1. Cor. 15. 44. Psal. 24. 7. Reuel 21. 27. 1. Pet. 4. 14. 2. Cor. 1. 12. Psalm 3. 3. Text. Doct. â— Luk. 13. 4. Iob. 21. 13. Sam. 4. 6. Iudg. 4. 21. Iudg. 16. 30. Esa. 37. 38. Es 138. 12. Fabius Senator Anacreon Adrianus Papa â—anat in 27. Prouerb Iohan. stow 44. ann Elrâ—a Hos. 9. 11. â—e 2. Psal 39. 4. Psal. 90. â—â— Iere. 4. â— Heb. 3. 1â— Mica 2. 1â— Colloss 4. 5. Math. 3. 7. Eccles. 12. 1. Deut. 32. I. Lament 1. 9. 2. Pet. 1 10. 1. Pet. 4. 3. 1. Cor. 15. 58. 〈◊〉 sapienâ—ium vita est 〈◊〉 meditaâ—â—â— Psal. 49. 16. 17. 2. Tim. 4. 10. Mat. 26. 15. Luk. 12. 20. Amo. 5. 5. Esa. 55. 6. Gen. 49. 14. Luk. 5. 6. Haba 2. 6. 1. Cor. 4. 2. Mat 23. 3. Text. Doct. 5. Iob. 7. 7. 8. 9. 10. 1. Kin. 8. 27. Luk. 23. 43. Psal. 19. 5. Eccles. 12. 7. Gen. 3. 19. Iob 14 7. 8. 9. 10. Iob 7 6. Io 1 14. 14. Vse 10 Luk. 6. 35. 2. Cor. 1. 3. Luk. 16. 2. Eccles. 9. 10. â—â—ccrris actio in calis contemplatio â—â—â—monles Reuel 14. 13. Ioh 9 4. Ioh. 12. 35. Gal. 6. 10. Nallus poenitentiae ln us nullus satisfaclionis effetlus Cypria ad deâ—â—ctr Perk. Hebr. 3. 7. 8. Quotidie est ho. he Heb. 3. 13. Mica 6. 10. 2. Cor. 11. 14. Ioh. 13. 27. Act. 5. 3. Ephes. 2. 1. Act. 13. 10. Ioh. 8. 44. Reuel 12. 12. Reuel 20. 3. 8. Reuel 2. 24.
soule Iob 10. 1. For he was euen weary of his life to smoake that vanisheth Hos. 13. 3. To a bubble that is dissolued To a weaueers shuttle for swiftnesse Iob. 7. 6. To a cloude that is driuen with the winde Iob. 7. 9. To a vapour which is soone dispersed Iam. 4. 14. And here to grasse which withereth and to a fading flower That the whole outward glory of man is but as a fading flower Though a flower may bee faire in sight sweete for smell curious in colour and glorious for beautie yet it will fade so man may be great in place noble in birth mightie in strength valiant in courage wise in ordering and disposing carefull in prouiding and excellent in knowledge and gifts yet all will fade and fall away A flower groweth speedily but being cut downe turneth as speedily to its former matter so man quickly groweth vp from the earth assoone turneth to earth againe Doe not thou glory doe not thou praise doe not thou admire at outward things for they will fade away they are as a reede of Egypt That which men most glory in they are soonest depriued off I speake of worldly things Some glory in their birth nobilitie and house froÌ„ whence they same all these are Gods gifts but not much to be stood vpon The God of heauen hath giuen thee a Kingdome power and strength and glory Dan. 2. 37. Some glory in their riches why doest thou so either they will leaue thee or thou must leaue them all riches haue their wings as an Eagle and flye into the heauen Prou. 23. 5. The Apostle saith trust not in vncertaine riches 1. Tim. 6. 17. Riches are vncertaine because they haue wings and because they auaile not in the day of wrath Prou. 11. 4. Siluer and gold cannot deliuer them in the day of the wrath of the Lord Ezechi 7. 19. That which our Sauiour calleth thornes Matth. 13. 7. Paul calleth vncertaine riches Doe riches content no the more men haue the more men craue and commonly they are the greatest beggers which haue the greatest portion hee that loueth siluer shall not bee satisfied with siluer Eccles. 5. 9. A couetous man is not satisfied with riches for the more hee gathereth together the more he desireth the graue and destruction can neuer be full so the eyes of man can neuer bee satisfied Prou. 27. 20. The couetous man desireth all that his eye seeth The couetous saith What shall I doe because I haue no roome Luk. 12. 27. Some glory in pleasure pleasure is like lightning sweete but short much cost and care for a litle sport nay one houres sport may bee recompenced with eternall punishments Some glory in the world and worldly things notwithstanding this I must tell thee either thou wilt faile in pursusing them or else when thou hast caught them they will bee so vaine that they will giue no contentment Some glory in beautie beautie will vanish with a sicknesse or consume in time Some glory in their strength mans strength is but weakenes Some in honour man shall not continue in honour Hee is like the beastes that die Psal. 49. 12. It is an euill sicknesse and a great vanitie when a man shall haue riches and treasure and honour and want grace to ioy in them Eccles. 6. 2. Some in the praise of men which indeede is but winde No man knoweth whether it commeth and whether it goeth Iohn 3. 8. As the childes loâ—e so the peoples commendation is gotten and forgotten in an houre The Prophetsaith Let not the wise man glory in his wisedome nor the strong man glory in his strength neither the rich man glory in his riches But let him that glorieth glory in this that hee vnderstandeth and knoweth mee Iere. 9. 23. 24. Let not the wise man glory in his wisedome for wisedome shall not deliuer the wise from death nor strength the strong nor riches the rich but faith in Christ and good conscience in all things shall deliuer the godly from the second death Is it so that glory pompe honour and beautie are as a fading flower then let not vs affect these things too much let them not steale away our hearts Wee should set our affections on things aboue Col. 3. 2. It is not simply vnlawfull to vse the world but it is needefull that we be iealous of our selues to watch our own hearts that our affections bee not set on the world Outward glory pompe honour and beautie are but transitory things so are riches and the world A man cannot serue God and mammon Math. 6. 24. It is an axiome in the Bible that amitie with the world is enmitie with God Iam. 4. 4. Either men must forsake God and loue the world or bid the world farewell and cleaue to God Wee are taught not to loue the world 1. Iohn 2. 15. For we see the daily mutabilitie and inconstancie of the world and worldly things Doe not humaine affaires imitate the sea are not men tossed on earth more then on the sea one taketh away this mans ground another that mans field another desireth his neighbours wife another taketh away his seruants One striueth with his neighbour about water another about the aire He that is poore is reproached he that is rich is sought to be ensnared Hee that ruleth is subiect to conspiracy the Magistrate to enuy and hee that is of power to hatred There are continuall wars continuall slaughters and insatiable desire doth exercise tiranny couetousnesse ruleth and lying is preferred Trust hath taken her flight truth is a stranger and salutations are full of suspition and so all wallow in vices for euery man is vanitie Psal. 39. 11. 2. This may reproue the seekers of these vanities who plod and study to attaine to them but being gotten they profit not much they cannot saue they may destroy they cannot helpe at the last they may hurt How greedy are men after honour how doe they couet promotions how doe they hunt after riches They care not who are poore so they be rich who sicke so they be whole who cold so they be warme who sinke so they swimme The loathsome luke-warmnesse of the most is to be reproued Reuel 3. 19. And the dangerous losse of first loue in too many to be lamented Reuel 2. 4. Let men seeke the Lord whiles he may bee found Esa. 55. 6. Good and not euill Amo. 5. 14. The Kingdome of God Math. 6. 33. Peace Psal. 34. 14. The time will come when the Scepter and sepulchre will bee all one when the Prince and peasant shall bee fellowes when there shall bee no difference betweene the ashes of veluet and course canuasse What can the belley returne which consumeth most part of mens riches but dunge corruption what vaine pompe and glory but malice and enuy what vnchastitie but hell and