â—â—e doe not reade that Moses who made this prayâ—â— did oppose himselfe by the least thought of his heart to the ordinance of God when it was told him Behold the daies are come that thou must die though Deut. 34. 7. hâ— might haue liued longer for his eies were not yet dâ—mme nor his naturall strength abated But rather he sâ—ake to the people with alacritie of spirit and chearefulnesse of heart imbracing the tidings of death He was not pulled like a beast by violence from his den â—â—t on the other side if a man will not pray as Moses â—â—d Death will be a death indeede and little profit or â—â—se to be found in it Oh pray that the flight and depâ—rture of your spirits be not vpon the Sabbath day that is in the rest and tranquilitie of your sinnes pray â—â— God that your departure be not in the frost and winâ—â— of your hearts Oh pray to God that your departure be not in the midnight of your securitie Wee worth the man whome the Lord when he commeth shall finde sleeping The vntimely fruite is better then that man it had beene much better for him neuer to haue beene borne Doct. 5 I am now come to the last part of my text and the doctrine thereof is this That the remembrance of â—eath will cause vs to apply our hearts vnto wisedome There are many benefits which come by death anâ— there bee many benefits that come by the remeâ—brance of death Moses considered the shortnesse â— his life and therefore was carefull to spend his tiâ—â— well He chose rather to suffer affliction with thâ— Heb. 11. 25. children of God then to enioy the pleasures of sinnâ— for a season The Prophet Ieremie imputeth all the calmities Lam. 1. 9. and sins of Ierusalem to this that shee remembred not her last end Reason 1 There is no greater enemie to repentance then â—â— thinke we haue a long time to repent hereafter me doe not vse to thinke vpon death when they go aboâ— euill things but they say as the serpent said We shal not die It is hard for a man to thinke vpon short life and to thinke well Reason 2 Though death come after life yet it guideth the whole life as the sterne doth the ship but for deatâ— there would be no rule but euery mans lust would be his law As the bird guideth her flight by her taile sâ— the life of man is best directed by a continuall recourse vnto the end Reason 3 Though death the king of feare differ his sessions and stay his execution yet the remembrance thaâ— death will come maketh the proudest peacocke lay downe his feathers and is like a dampe that puts ouâ— all the light of pleasure Hereupon Salomon Eccl. 11. 9 opposeth this memorandum against all vanities as â— Eccl. 11. 9. counterpoise Remember for al these things thou shalâ— come to iudgement Reason 4 The remembrance of death serues to humble vs vnder the mightie hand of God Abraham is an example Gen. 18. 27. hereof I am but dust and ashes Vse We know not when our great Landlord will come and recken with vs. Quo hora mora incertior est eo magis vigilandum By how much the more the houre oâ— our departure is vnknowne we must be so much the more watchfull and vigilant Ideolatet vltimus dies vt â—eruetur omnis dies Other farmers know certainly the â—me of their lease But wee are all Gods tenants at â—l he may put vs out of house and home when hee â—â— Some landlords set leases for three liues But God â—uer demiseth any tenement longer then for one â—â— we cannot be secured an howre The rememâ—â—â—nce of death therefore is like a strainer all our thâ—ughts words and actions which come through it â—â—clensed and purified like a cloath that cometh out of the water The thought of death causeth many siâ—â—es to avoide as Sathan avoided when Christ alleâ—â—ed Math. 4. 11. Scripture Surely if a man did perswade himself that this were the last day that euer he should liue hee would not deferre his repentance till to morrow If he did thinke that this were the last meate that euer hee â—oâ—ld eate he would not surfeit if he did beleeue that thâ—se are the last wordes that euer he shall speake hee â—â—uld not offend with his tongue if he were perswaded that this were the last Sermon that euer he should heâ—â—e he would attend better then euer he did to any Râ—member your last end Alas what are our Churches and Church-yards but Humanarum cladium miseranda â—â—â—â—pta the lamentable pinfolds of the deaths of 〈◊〉 Beware that you offer not to God the dregs of your life lest God make you drinke the dregs of his anger Remember that death ere it be long will set her 〈◊〉 vpon your heads and your lippes must kisse the dust of the ground remember that the grauell slime of the graue shall dwell betweene your hawtie eyeâ—â—â—â— I haue not leasure to say any more Quid superbis terra cinis Oh earth and ashes why art thou so pâ—â—ud And thus much out of my text And now right worshipfull and beloued I know you looke that I should speake something of this gentlâ—â—an whose shadow is here presented vnto our view I confesse the licenciousnes of many preachers in câ—mending the dead contrarie to desert is worthily â—â— be censured as that which grieues the godly hardneth the wicked and makes the ministery of the Goâ—pell to be euill spoken of And yet I haue euer thoughâ— it not onely lawfull but necessarie to speake somewhâ—â— liberally so it might bee done warrantably of magâ—strates and publike persons deseruing well of thâ— Church and Common-wealth my iudgement aâ— practise in the present occasion shall accompanie eacâ— other while by your patience I speake a few words â— Chrys lib. de sacerdo his life and death Sed vereor ne tanti viri laudes oratâ— mea eleuarem magiâ— quam exornâ—rem I feare lest while â— striue to set forth this gentleman in his owne worth rather lessen and diminish his praise then any way dorne it But as I intend not to deny or with hold froâ— him any part of his due so if all your expectations not fully satisfied let me alleadge Bernards words foâ— Bern. ser in Cant. 34. my excuse Culpetur sanè ingenium non voluntas The faâ— is not willingly committed blame them my vnskilfuâ—nesse But I will hold you no longer in suspence Aâ—â— therefore first of all I say as Dauid said vpon the deaâ— of Abner Hodie cecidit princeps in Israele This day there fallen a great man in Israel I will not speake much 2. Sam. 3. 38. his birth progenitours though it be worthy respeâ— to descend from the loines of those that are worthâ— and worshipful But alas Stemmata quid faciunt Ancieâ— and noble pedigrees what are they worth when tâ— line of well doing continueth not
an awfull reuerence of Gods Maiestie for the sanctifying of the Lords Sabbaths and for the sincere preaching of the Gospell of Christ Iesus It is my comfort to see such a happy and friendly aspect of so many principall Planets together in one place so many Gentlemen and Magistrates Giue me leaue I beseech you to wash my hands in innoceny to free mine owne soule in the sight of God and to speake a few words to stirre vp your minds and to quicken your affections in the behalfe of the Lords worship and seruice Think not your dwellings safe enough without the house of God sing not at home with your owne Muses absent not your selues from the Lords sanctuary as though Iorden lay between you and the Church say not as the women did in Esay We will eate our owne bread and we are our owne garments The Sabbath day is the sanctified day of the Lords rest If you haue any loue to that hidden Manna which perisheth not If you haue any desire to those fruits of the tree of life in the midest of the Paradise of God If you haue any sincere affection to those white garments washt in the blood of Christ If you desire to shine hereafter as the stars in the firmament rather then to be but as a Glow-worme in this world then helpe to bring the Lords Sabbaths to rest they are shamefullie troubled disquieted the common daies of the weeke are happier in their seasons then the Lords Sabbaths The sanctifying of the Sabbath is one of those vnchangeable lawes which God himselfe wrote with his owne finger Resolue therefore as this Gentleman did to keepe it holy God did not ordeine it for carnall pleasures or that we should giue liberty on that day to our sensuall affections But if you will not regard and obey this then behold the dispersion and dissipation of your posterity vpon the face of the earth behold the ruine vastation and desolation of your houses behold the detestation of your names behold the hissing clapping at your death and departure among your neighbours The want of the word of God is the want of your credit and prosperity the want of the word of God is the want of your true comfort peace and happinesse the want of the word of God will be the want of your saluation if in this open and free time of the Gospel you depriue your selues through wilfull neglect of that benefit which others receiue by it Thus you haue heard of this Gentlemans life I must now speak a word or two of the maner of his death When the shadow of death was vpon his eies his senses began to faint and faile yet this was obserueable that in the time of prayer his senses were quickned and againe reuiued so that he was able to lift vp his hands and his eies at euery Petition and to say Amen to euery conclusion This was also worthy regard that the last words he spake were these O Lord Iesus haue mercy vpon me forgiue me my sins O Lord Iesus receiue my spirit And presently after his breath and his spirit departed So that I may say of him as Ierome reporteth of Nepotians quiet and peaceable departure from this life Non intelligeres illum emorâ— sed emigrare Thou wouldst not thinke he died but rather that hee walked forth And this was the manner of his death I must not be tedious in regard of the present businesse Time at this time must haue power ouer â—y words I will therfore conclude and make an end as I did begin O Lord teach vs to number our daies tâ—at wee may apply our hearts vnto wisedome Amen FINIS
A SERMON PREACHED AT THE FVNERALLS OF THAT WORTHIE AND WORSHIPFVLL GENTLEMAN MASTER Thomas Dutton of Dutton Esquire who yeelded to nature the 28. of December By RICHARD EATON Bachelour of Diuinitie and Pastor of Great Budworth in Cheshire Deut. 39. 29. Oh that they were wise then they would vnderstand this They would consider their latter end LONDON Printed by Iohn Legatt for Samuel Man dwelling at the signe of the Ball in Pauls Church-yard 1616. TO THE HONOVRABLE AND HOPEFVLL YOVNG GENTLEMAN SIR GILBERT GERRARD KNIGHT OF the Noble order of the Bath The Ladie Elenour his wife together with her right Worshipfull mother Mistris Thomasin Dutton all increase of true happinesse SYR being called vpon to prepare this sermon for an impression and finding a necessitie laid vpon me to satisfie the importunitie of some friends it came into my minde to tender the same to you And I doe more then hope that you will kindly accept it from me and entertaine it as a testimonie of my loue because it was both preached in your hearing and at the funerall of that worthy and Worshipfull gentleman Master Dutton your father in law And I am the rather incouraged to commend it to your vse and to write your name as it were in the front of it because albeit you liued not vnder my Ministerie yet in as much as out of that part of your faire inheritance which lyeth here I receiue some part of my maintenance and sustentatiâ—â— I must needs thinke it my duty to bestow some spirituall gift by which I might euidence my care of your soules health and something further you in your passage towards that Countrey which I trust you seeke Let it not displease yâ— therefore that I haue presented you with these few notes buâ— vouchsafe them a roome of lodging among your bookes I confesse in this scribling age many are carried with a busie hâ—mour making the times surfeit with their needlesse papers â— would be loath that anie man who hath in him anie true worth and is of a right religious vnderstanding should so thinke of meâ— wherefore to cleere my selfe to euery sober iudgement this I say I was drawen into this course in presenting this sermon to publique view by the earnest request of some friends and by the good approuement of sundrie fearing God The matter of this sermon is excellent if the workemanship were suteable I might boldly say It were no disparagement to you to afford your patronage and to haue your name prefixed Whatsoeuer my defect maie be I beseech you be pleased to accept from me this small present small not in respect of the matter of it for no man can treate of a more worthie subiect But in regard of the manner of handling Accept it I saie as an vndissembled argument of the sinceritie of my affection as a testimonie of my well wishing to your soule and as a pledge of my setled purpose to labour to deserue your loue And to be a continuall petitioner to the throne of grace that you and your good Ladie your Worshipfull mother in law with the rest of your line and familie maie be kept by the power of God through faith vnto saluation From Great Budworth in Cheshire Yours in all readinesse to doe you my best seruice in Christ Iesus RICHARD EATON PSAL. 90. 12. Teach vs so to number our daies that we maie applie our hearts to wisedome THis Psalme was compiled by Moses at what time the spies returning from the land of Canaan discouraged their brethren and the Lord for the murmuring of the people pronounced that all aboue twenty yeares old Caleb and Iosua only excepted should die in the wildernes Now wheÌ„ Moses heard this general sentence of death denounced both against himselfe and all those that â—ame out of Egypt with him he frameth this Psalme and praieth thus for him selfe and all the rest But I may not insist in generalls the foundation of my speech shall onely rest vpon this 12 verse The words are so plaine and manifest that I may say of this Scripture as Augustin speaketh Desiderat auditorem Tract 50. in Iohannem magis quà m expositorem It requires rather an attentiue hearer then a skilfull expositor I will draw the substance of mine intended speech vnto two generall heads the first a prayer of Moses Teach vs so to number our daies The second a reason why he prayed thus That wee maie applie our hearts to wisedome Out of these two generall heads I will distinguish fiue seuerall conclusions First Death is the hauen of euery man Moses maketh this prayer in the plurall number Mans time is set and his bounds appointed which he cannot passe Peach vs to number our daies there is a number of dayes Mans time is short Moses mentioneth not yeeres nor monethes nor weekes but dayes Although mans time be short yet he remembreth it not for we are apt to forget death If we could remember death it would cause vs to apply our hearts vnto wisedome Thus you see how this Scripture naturally brancheth and deuideth it selfe into these particulars I wil not offer any violeÌ„ce in the handling of this text I will not set any of these points vpon the Racke I will not proffer to stretch mine arme higher then my stature may carry it I will not trouble you with Idle curiosities I will returne therfore to the head of the race where I first began Doct. 1 The first conclusion to be examined and the first doctrine to be extracted is this That death is the hauen of euery man What man liueth saith Dauid And Psal 89. 48. shall not see death The Apostle saith It is appointed vnto all men to dye once Heb 9. 27. And if we looke into the catalogue of those long liued Fathers before the floud though some of them liued 700. some 800. some 900 yeers and vpward yet at length this Epitaph was written ouer euery one of their heads Mortuus est He died Though euery day of our life were Gen. 5. as long as the day of Iosua when the Sun stood stil in the midst of the heauen yet the Sunne will set and go Iosh 10. 13. downe and it will be night at last Euery man must acknowledge with Iob Corruption is my father and the worme is my mother therefore Esay witnesseth that â—ob 17. 14. Esay 40. 6. All flesh is grasse All these testimonies as a cloud of witnesses confirme this doctrine There are also two reasons to inforce the same Reason 1 First all men are dust in their originall the matter whereof we are made is the dust of the earth And therefore to dust we must againe returne And this Gen. 3. 19. reason is vsed Gen. 3. 19. Reason 2 Secondly all men haue sinned and are depriued of the glory of God Man at the first was created to immortality and if he had neuer sinned he should neuer haue died But when sin entred death followed as