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
rude and the rather because that in the extreame colde when it was deliuered the naturall instruments and partes of the Preacher did performe their duties not so wel as at other times But seeing it doth containe nothing but the plaine simple truth there is no cause whie it should feare the curiositie of proude carpers and deprauers Whatsoeuer it bee I doe heere present it to you all ioyntlie and that for diuers reasons The first is in regard of the manifolde benefites and fauours which I and mine haue enioyed both from your selues and at the hands of your saide deceased Parents which because I can in no wise requite I content my selfe with this slender signification of thankfullnes following therein the example of manie in all times who haue by small gifts as of a roote or water taken vp in the hollowe of the hand expressed their loue and dispatched dutie towards great persons and doe by prayer commit a fuller recompense to bee made by him who hath promised not to forget a cup of colde water bestowed vpon anie of his Secondlie for that the treatise doth not onely put you in minde of your fraile and mortall condition euen nowe in this your youthfull and flourishing estate that so you might walke in feare and euerie houre fitte your selues for the Lordes calling of you away by death but also containeth or rather brieflie toucheth diuers necessarie pointes of Christian doctrine and religion which may serue as a remedie against the horrible prophanenesse Atheisme and contempt of GOD which as some great floud doth at this time ouerflow the bancks of this whole Land Lastly to stirre you vp although forward of your selues to followe and treade in the holie steppes of your worthy Parents gone before the traces wherof are in this Sermon trulie and faithfully set downe without all flatterie or ostentation They were both of them carefull in their life to prouide for your good and happy estate both in this life and the life to come If therefore you shall after their death runne on in the course of righteousnes holines of wisdome temperance zeale and loue to religion with all other good vertues you shall not onely honor them heere but also shall shortly meete with them in the kingdome of heauen where children and Parents shall incessantlie together praise glorifie God for euermore You are as it were set vpon a stage the eyes of manie are fixed vpon you If you doe well you shall satisfie the expectation of your friends make their hearts reioyce if you doe ill your enemies wil be glad and your wel willers lament In the meane season receiue I beseech you this small gift with the same affection wherein it is deliuered by his hand who doth daylie in his vnworthy prayers craue earnestlie of our mercifull Father all good blessings and graces in your behalfe when they are according to his promise performed to you will thinke all labours indeauours in what respect soeuer fullie satisfied And thus in hast I commend you to the blessing and tuition of the same Almightie God Yours as his owne in the Lord. Robert Pricke Denham in Suff. Septemb. 1606. ¶ Epitaphium MAgnorum seruent nomen monumenta Virorum Marmorea his Pietas marmora vera dabit Stemmatis antiqui faciant insignia claros Virtutum his cumulus fixa columna manet Isa 57.1.2 AVreum Par amisimus heu miselli Stemmate insigni pietaterara Nec valet damnum reparare nobis Aurea moles Iustus è terra perijt nec est qui Curet aufertur medio benignus Interim mundus sine cura in aurem Dormit vt ramuis Tollitur iustus perijt benignus Ne malos casus videant propinquos His quetem nemine pensitante Numine dante Corpus infirmum tumulus recondit Continet fulgens animas Olympus Gloria plenum dies supremus Iunget vtrùmque Mente quis sanus sua si darentur Vota nondum secla beata malit Corde suspirans cito vece clamans Christe venito Richardus Blackerbie Mr Richard Blackerby Dyed in the yeer 1648 in his 74th year F.H. Van Houe Sculp A Sermon preached at Denham in Suffolke I Wished that the charge of preaching at this present had bene laid vpon the sholders of another more fit and able for the purpose then I am but seeing the dutie doth fall vpon mee so necessarilie that I cannot put it from mee either with honestie or with a good conscience I must needes make triall by the assistance of God what I am able to performe Wherein because I meane not so much to applie my selfe to the dead as to the instruction and edification of the liuing I haue therefore chosen a Text fit as I hope for the present purpose occasion out of the last chapt of Ecclesiastes 7. vers in these words And dust returne to the earth as it was and the spirit returne to GOD that gaue it The principall groūd or scope of the whole book of Ecclesiastes is that all things in this world are exceeding vaine The chiefe and principall point or ground of doctrine whereabout Salomon the pen-man of the holie Ghost is principallie occupyed in this booke is brieflie propounded and set downe in the 2. vers of the 1. chapt and that in this manner Vanitie of vanities saith the Preacher vanitie of vanities all is vanitie Whereby is signified that neither true comfort nor assured happinesse doth consist in anie creature vnder the sunne The meaning of the same doctrine in the generall seope of it and all to the end that the holie Prophet or rather the Spirit of God might call mens mindes backe from too much studie and delight in earthly worldly things The generall ende or vse of the doctrine vnto the knowledge and feare of God wherein onelie true comforte and felicitie are to be found And for this purpose he turneth his eyes round about the huge frame of this world The reasons of it are mame by a diuine spirit doth search into the nature properties effects and euents with the mutable estate of all things contained therein from all which he gathereth sundry manifold arguments whereby he doth often proue and conclude the same proposition namelie that all things vnder the compasse of heauen are nothing else but vanitie and vexation of minde The last reason of all and the same a very speciall one is conteined in the present text taken from the consideration of mans mortalitie After all which arguments followeth this argument which I haue read And dust returne c. taken from the death and dissolution of man The reason why this argument beeing so strong and perswasiue is put in the last place is not so much in regard of the order and degrees of mans life younger or oulder whereof he treated a little before not yet to proue that both man himselfe all things wherof he is Lord and possessor The vse which is to be made
frō the same last reason namelie that wee be carefull to spēd our life in well dooing are fraile and transitorie but for another more weightie and principall ende namelie to premonish all men to giue themselues in their life time to well dooing seeing that after this life is finished a man can performe nothing either for his owne comforte or for the benefite of other Which is a most infallible truth The reason why such vse is to be made as is cleare and manifest both by naturall reason experience as also by the light of the word of God which is the principall iudge and determiner of all things The first reason is from experience and the light of nature And for the first in death we all know that the instruments and faculties of the bodie cunning and skill matter and opportunitie doe all perish together Wherevppon it followeth that all actions and duties either acceptable to God or profitable to man doe vtterly cease and haue an ende The second reason is taken from the word of God But for a second more cleare certaine proofe the Prophet Dauid Psalm 6. vers 5. saith In death and the graue is no remembrance of God That worthie King Ezechias pleading with God Psal 6. vers 5. for longer continuance of life vttereth these words Esa 38.18 The graue cannot confesse thee death cannot praise thee they that goe down into the pit cannot hope for thy truth but the liuing the liuing hee shall confesse thee as I doe this day To this purpose Iob affirmeth Iob. 3.17.18 that In the grane all sortes doe rest and cease from their labour and duties wherein the liuing are exercised and toyled We will therefore conclude with the 9. Chapter and 10. vers of this booke Eccles 9.10 where the Prophet exhorteth all mē in these words All that thine band shall finde to doe doe it with all thy power for there is neither worke nor inuention nor knowledge nor wisedome in the graue whether thou goest Exhortatiōs are often set down in the word of God to stirre vs vp to make the vse aboue mentioned frō the consideration of our mortalitie Ioh. 12.35 In regard hereof the holie Ghost in sundry places doeth exhort vs that wee should in our life time when fit occasion is offered performe all good duties which are commanded in the word of God As for example our Sauiour Iesus Christ to this purpose saith vnto the people Iohn 12.35 ver Whilest it is light take the opportunitie offered because when the night commeth no man can worke The Apostle Paul in the 6. 2. Cor. 6.2 Chap. of the 2. to the Corinthians 2. ver saith Behold now the accepted time beholde now the day of saluation But yet more plainlie the same Apostle exhorteth while wee haue time let vs doe good to all Galat. 6.10 that is while we haue time opportunitie which onely consisteth and remaineth in this life let vs performe duties for when opportunitie is once gone past it can no more be called againe then the winde or lightening when they are passed from one parte of the heauen to the other So that it appeareth by all these testimonies that it is the will of God that whilest men liue and before their life is expired by death they should bend thēselues with āll their strength while time is graunted to them to omit no Christian dutie which they owe vnto Almightie God and vnto their brethren Wherevnto because wee are negligent vntoward as vnto all other duties and courses which the Lord in his singular wisedome hath appointed therefore it is good to consider certaine reasons Other reasons to the same ende whereby wee may be perswaded and forced therevnto 1. From the example of the bruite creatures which ale diligent in their kinde And first of all wee will beginne with brutish vnreasonable creatures as the Pismire the Storke the Crane and the Swallowe whose nature and propertie is as the Scripture reporteth to discerne the fit seasons to prouide for their owne commoditie and benefite from those times wherein they cannot prouide and therefore take the opportunitie of the first before the latter commeth And for proofe hereof Pro. 6. Chapt. 8. vers Pro. 6.8 the holie Ghost speaking of the Pismire saith that shee hauing no guide gouernour nor ruler prepareth her meate in sommer and gathereth her foode in haruest And the Prophet Ieremy 8. Chap. 7. vers saith Ier. 8 7. Euen the Storke in the aire knoweth her ap pointed times the Turtle the Crane the Swallow obserue the time of their comming And to those are all men sent to learne this lesson that fit opportunitie is to be taken when it is offered least it be afterward denyed The 2. reason from the diligence of men in their worldly affaites But if they be ashamed to learne of such vile and base Schoole masters as indeed they haue cause to be ashamed then let them learne of Mariners husband-men and men of all trades who lest they should be preuented doe take fit occasion and opportunitie to performe all actions both by sea and by land which may make for their worsdly gaine and benefite Much more then should christians do the same for the obteining of heauenly and diuine things The 3. reason is the singular fruit of a good life which followeth after death Besides this it is most certaine that as men haue liued so shall they die If they haue done no good nor brought forth christian fruites in their life time death shall come vpon them sodenlie in that estate The 4. is the most wofull euent that follovveth vpon a vvicked life and as a mightie and fearefull axe or instrument of the wrath of God shall cut them downe as fruitlesse trees And all to the end that they may be cast into vnquenchable fire where is no place of doing but of suffering importable torments except to weepe howle and gnash the teeth be dooing A matter plaine and cleare in the rich glotton Luk. 16. Where it is euident that after hee had spent his time not in wel-doing but in pride excesse and pampering his bellie sodenlie he died and was cast into the place of tormēts wher he could neither prouide for himselfe and his owne deliuerance nor for the benefite of his friends here vpon earth but desireth water to coole his tongue and relateth in what extreame miserie he was continuallie vexed and tormented The 5. reason is the comfort of a godly life euen here in this life There is no greater comfort vnder heauen nor securitie in al desperate temptations of Sathan then the conscience of a life well led as may appeare in the example of Iob in the whole 31. Chap. Wherein it is euident that he armeth himselfe against Sathan and all instruments which laboured to bring him to despaire with no argument so much as by
stinking sauour and in the ende is wholie turned into dust Which is the estate of all men yea euen of Dauid himselfe the bodie of our Lord Iesus Christ onely excepted which by a speciall prerogatiue sawe no corruption at all The vses to be made of the former consideratiōs of the bodies estate in by death Which beeing so what doe young gallantes meane both men women so to paint their faces and frownce their haire as they vse to doe seeing that baldnes shall couer their heads and their visages shall become so pale and fearefull that the strongest hearted yea they themselues if they could possiblie discerne it should not be able to beare the view thereof but they must needes quake tremble and abhorre themselues And what reason haue the Epicures delicates and belly-gods of the world excessiuelie to pamper and stuffe their bodies with the most daintie meates and drinks seeing they must of necessitie rot putrifie and consume to dust ashes And to what purpose doe a great manie carrie about them continuallie such excesse of sweete sauours and perfumes for as much as their carkasses are within a while after to cast forth such an horrible and contagious smell as the least part whereof were able to infect a whole citie or countrie All which expences therefore are but superfluous vanitie and lost labour Neuerthelesse the bodies of those that haue led a godlie life shall not continue alwayes in this senselesse deformed and abased estate But heere some man may demaund whether the bodies of the dead shall alwayes remaine in this estate without change and restitution which if it be so it seemeth that the soule is euill matched with such a bodie that there is no difference betweene the state of the bodies of bruite beasts and the estate of men who are by the dignitie of creation their Lords and Superiours The answere heerevnto is that the dead bodies of men shall be restored by the last and finall resurrection For by the vertue power spirit of our Lord Iesus Christ whereby his owne bodie was quickened and raised vp from the dead shall the bodyes of all the faithfull first of all bee quickened and raised vp their soules restored to them againe therewithall the qualities of their bodies shal bee changed from their former worse The bodies of the faithfull shall bee raised from death be made thenc forth glorious immortall to a better renewed estate to wit from mortall to immortall frō corruption to incorruption from earthly to heauenly frō weake to strong from base to glorious For why their bodies shal be conformed like to the glorious bodie of of our Lord Iesus Christ so that the iust shall shine as the sunne in the kingdome of their Father All which is very largely handled 1. Thes 4. 1. Cor. 15. Phil. 3.21 Mat. 13.43 and set forth 1. Thess 4. 1. Cor. 15. Phil. 3.21 Mat. 13.43 Wherein it appeareth that whatsoeuer wound or losse the bodie receiueth by death the same is healed and restored againe by the resurrection of the dead And therefore as the Scripture doth often make mention of the resurrection of the deade and all the faithfull doe earnestlie wish and longe after it Three vses to be made from the doctrine of the resurrectiō our beliefe in that respect so I beseech you let our meditations and thoughts be continually occupied about it For why the true knowledge and remembrance of it doth serue for many good and comfortable vses 1. we are more willing to die our selues whē the time appointed is cō◠First of all it causeth a man willingly to put off his earthly Tabernacle seeing hee shall resume and be clad with another from heauen farre more excellent and glorious 2. we haue cōfort in the death burial of our godly friends who dy before vs. Again it ministreth comfort to them that bestow and lay vp the dead bodies of their friends in the graues for why they know they doe not yeeld or deliuer them vp to destruction but lay them vp as it were in soft beds to the end that they may sleepe quietly till they be awaked by the sound of the last Trumpet 3 It stirreth vs vp to the care of a godly life that so we may haue comfort in death Finally if men thinke earnestly of the last resurrection it cannot but stir them vp so to liue and behaue thē selues in this life that they may haue a ioyfull and blessed resurrection For whie all shall not be raised vp to glorie and happines but many to shame and eternal confusion as appeareth Ioh. 5.29 Dan. 12.2 5. Ioh. 29 12. Dan. 2. All which being true and vndoubted let vs hold and maintaine the true doctrine of the resurrection The former doctrine concluded with a louing mild exhortation and continuallie set it before our eies to the end that wee may thereby stirre vp our selues to walke on and continue in such a holy conuersation that at the second cōming of Iesus Christ the Lord of the resurrection wee may not desire the mountains hills to fall vpon vs The estate of the soule after the death of the bodie but rather lift vp our heads and looke for the full accomplishment of our redemption Thus much of the state of the bodie after death It returneth to God Now followeth likewise the estate of the soule after death in these wordes The soule of man is immortall as it is proued by many reasons And all these make way verie profitably to the description of the estate of the soule folowing after The spirit returneth to him that gaue it From whence wee first obserue that the soule of man is not the naturall spirits of the bodie nor fire and heate nor breath vapor nor any accidētal qualitie which perisheth with death as wee see in bruite beastes but a spirituall immortal substance which remaineth after death 1 Because it vanisheth not but goeth to God For how can a vapor or rather that which is nothing remoue from earth to heauen Yea for further confirmation when our Sauiour saith to the repentant Thiefe Luc. 23.43 This day shalt thou be with me in Paradise that is in euerlasting ioy happines he could not possiblie meane the bodie for that was taken downe from the gibbet and laid in the earth but he must needes meane the soule diuorced and seuered from the bodie 2. Because the seruāts of God desier to haue their Soules loosened from the bodie In like manner the Apostle Paule desired to bee dissolued and to be with Christ he knew very well that his body should returne anone after to the dust and therefore desireth to be present with Christ not in bodie but in soule 3 Because they doe with comfort commend them to God when they dy Psal 31.5 Luke 23.46 Act. 7.59 Furthermore with what conscience and truth could the
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
it selfe Secondlie by relation that is by reference to the place to which it belongeth or wherevnto it is to be committed In it selfe by this word dust in the originall He gnaphar noting out the matter whereof the body is made agreeable with the hystorie of the Creation Gen. 2.7 in these words The Lord also made man of the dust of the earth where the selfe same Hebrew word is vsed The reason why it pleased God to make the bodie of man of the earth The reason why God mad the bodie of man of such base matter doth so often mention it in holie Scripture was no doubt to humble man and to represse that insolencie wherewith hee might easilie haue bene puffed vp in regard of his excellent estate in cōparison of other creatures if he had not set before his eyes both his originall also what manner of mansion place or dwelling that is It is a most effectuallmeanes to humbleman wherein th soule is still to be lodged For these are verie forcible Arguments to abase and cast downe the loftie hearts of all men which otherwise might as was said haue bene more easilie puffed vp As for example if his bodie had proceeded frō the glorious matter of the sunne and the heauens aboue Iob. 37.18 which Iob compareth to moulten glasse for the puritie and brightnes and so consequentlie his soule had dwelt in a stately pallace sutable to the excellent nature thereof he had had as might haue seemed some greater occasion to lifte vp himselfe aboue other creatures But now when as earth and dust is his mother which he daily treadeth vpō dwelleth in Iob. 4.19 as Iob saith in an house of Clay there is small cause why he shuld conceiue highlie of himselfe If a man which comes of a Noble parentage dwells in a house agreeable to his estate it is as wee would thinke some peece of an excuse though hee should be something high minded But if a poore creature who is descended of base parentage and withall dwelleth and lodgeth in a poore cottage built and framed of mudde clay should neuerthelesse hautilie exalte himselfe aboue others The pride of man is the more monstrous and finnefull it would iustly be counted so much the more monstrous and intollerable pride How monstrous then and absurd is the pride of man who being but a wretched worme and dirt it selfe doth yet exalte himselfe not only aboue all other creatures but euē against the mightie Lord his Creator whose seate is the glorious pallace of the whole heauens From whence we may gather a double vse And first of all that whensoeuer wee feele our selues conceited with anie speciall gift or qualitie which wee lifte vp and spread abroad as peacocks feathers that we presently looke vpon our vile and fraile bodies as vpon black feete which wil easilie cause our glorious taile to sincke and fall downe Secondly hereby we may see the extream madnes and more then diuellish Luciferian pride of Atheists and profane worldlings The pride of mā is the more foolish vaine and pernicious to himselfe who doe so swell and are puffed vp with such a vaine conceite of their owne excellencie that they doe not onely contemne God their Lord and Creator but as Giants doe make open warre against him Which persons seeing that the sight of their owne basenesse will not humble them assuredlie the hand of God with some fearefull thunderbolt of his wrath wil one day so represse them and crush them that they shal be inforced to confesse will they nill they their base estate condition in comparison of their Lords and Creator Which they may see by an example verified in Nebuchadnezzar Examples of who because hee would not acknowledge God and stoope to him as to his Superiour Gods iudgementes against proud persons was by the iust iudgement of his mighty Lorde and Soueraigne stript spoiled of his kingdom Dan. 4.30 liued the space of 7. years in the state of a bruit beast that eateth grasse till he did acknowledge himselfe a mortall man 2. Chro. 32.10 They may see it likewise in Sancherib the great King of Assyria who was lifted vp so high in the pride of his heart that hee durst blaspheme the Eternall But what got he thereby 21. The Lord made hauock of his huge Armie put a hooke in his nose caused him to returne home againe with shame and confusion anone after stirred vp his two sonnes who most vnnaturallie slew him in the temple of his false Gods What shall I speake of Herod the King Act. 12. vlt. Act. 12. who could finde in his heart to arrogate to himselfe the worship and honour due vnto God which was giuen vnto him by his wicked flatterers but the Lord by his Angell stroke him with a lowsie and loath-full disease A zealous and godlie admonition to all that they beware of pride whereof hee miserablie perished Wherefore Oh earth earth earth humble thy selfe and stoope downe before him whose glorious Maiestie not onely the Elect Angels but also the diuels adore and tremble at And alwayes remember thou that God of all other sinnes cannot abide the pride and loftinesse of Man It is the vsuall way dealing of God to take vengeance vpō proud persons 1. Pet. 5.5 Luc. 2.52.53 as may appeare by sundrie speeches in diuers places of the holie Scripture which testifie that God resisteth the proude that Hee beholdeth the proude a farre off that Hee filleth the hungrie with good things and sendeth the rich emptie away and such like Which all doe serue to bring all men to true humilitie which is a sweete and amiable vertue opening a way for all excellent graces of God into the soule of a man that is trulie humbled But this which wee haue spoken hetherto of the matter whereof the bodie is made was the estate of man before sinne should haue continued though man had not trangressed That is he should haue consisted of an earthly body a spiritual foule Nowe that which followeth in the next wordes of our Text came in by sinne and therefore is farre worse and more miserable in these wordes returne to the earth as it was For thereby is signified not onelie the simple buriall of the dead bodie The estate of mans earthly bodie in and after death It may be considered in three degrees 1. It is voyd of sense motion 2. It is vtterlie defaced 3. It putrifieth and turneth againe to base earth but also the estate thereof after it is buried and layd in the earth Which consisteth of diuers effects For first of all the bodie lyeth in the graue senseles and without motion euen as a blocke or stone Againe the maiestie and beautie of the face and whole bodie departeth and a pale deformed and vglie forme succeedes Thirdlie the bodie putrifieth and rotteth and from thence proceedes a most horrible and
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
their studies Let the Noble and worshipfull race of Gentry Magistrates lay to heart the losse of two such familiars as were most faithfull and dutifull to them Poore of Den. ham and in the townes adioyning But O yee poore and miserable of these partes howle yee and cry out seeing they are taken from you whose hands in times past were alwaies open to relieue your necessities The Minister himselfe then a chief mourner for them on earth but now achiefe reioicer with them in heauen And would to God mine eies would gushe out teares yea riuers of teares seeing the place and seats open now empty and without them whose presence in times past was comfortable to my heart where vnto they alwaies bent themselues as did appeare by their readinesse and willingnesse to repaire to this place Finally there is cause that all should mourne for the death of such persons according to the laudable custome and manner of the Church The causes of comfort are resumed more fully amplified because they are greater and therfore ought to receiue the deeper more durable impression chiefly in the heartes of those that are most subiect to passe boundes in mourning in all times Yet least we should passe measure and runne into the excesse of mourning wee want not iust cause to moderate and temper our mourning and sorrowe and that not only for that we are not without hope as were the heathē but for far better more agreable causes And first of all although they be gōe yet haue they left behind them many persons equall to thē in degre dignity who are not ōly indued with excellent gifts but ready prest to performe the same duties which they in their life time performed As namely to professe and maintaine the Gospell The 1. cause of comfort sincerely to worship serue the Lord and to go before other in a holy christian example of life A 2. cause of comfort Againe it ought not a little to mitigate our sorrowe in regard of their departure because as they honoured God in their life so God hath now honored thē in their death as appeareth this day not ōly by the solemnities of their buriall but also in the great concurse of all sorts who are come together euery one according to his place to testifie what honorable and louing affections they bare toward them A 3. Cause of comfort both in life and in death The last full cause shuttinge vp perfecting all our cōfort against all our mourning Lastly that we may at lēgth conclud the greatest matter of comfort is that although they haue left vs for a time yet ere it bee longe wee shall meete with them in the Kingdome of God For which purpose because wee know not howe sodenly the Lord will come either by death And thus a sweete conclusion of a verie sweete godlie learned and fruitfull Sermon To God be all the praise honour glory to vs much benefit spirituall edificatiō through his most gratious blessing or at the last iudgement as we haue good cause to bethinke vs thereof by the present occasion let vs not driue off as the slouthfull seruant in the Gospell or as the foolish virgins but let vs fit our selues before hand for his glorious comming that is let vs get oyle in our lamps with the wise virgins and euerie one of vs behaue our selues faithfully in our place and calling by imploying such gifts as we haue receiued of our Soueraigne Lord and Maister to the glory of God and the benefit of our brethren And then no doubt as the second death shall not hurt vs so shall wee enter into our Maisters ioy where we shal with the soules of the righteous crie continuallie Lord Iesus come quicklie Reu. 22.21 as the soules of these two persons doe And in the end we shal doubtles heare those sweet words of heauenly entertainement which Christ our Lord Sauiour from his glorious throne shall pronoūce to the vnspeakeable comfort of all the elect saying Come ye blessed of my Father inherit the Kingdome prepared for you Math. 25.34 from the foundation of the world Which the Lord of his infinite mercie hasten speedily put an an end to the miseries of this world vnder which we doe continually sigh and groane 2. Cor. 5.4 And that euen for Iesus Christ his sake our onely Redeemer and Sauiour to whom with the Father the holie Ghost be rendred and giuen for euer and euer both in heauen and earth all possible praise honour glory immortalitie Amen And thus an ende Let vs pray