sutable to his excellent nature The best of all worldly enjoyments if they exceed the Limit of Prudence and Sobriety may be pleasing for a time 't is true as long as men are bereaved of their sences through the height of Excess which is just as distracted persons reckon Fetters and Chains an Ornament But alas as soon as they return to themselves they find nothing but shame or sickness an aching Head or a weak Stomach or rotten Bones The transporting Pleasures of a Frolick all vanish in a night and all that remains is a fear that others will remember the indecencies of which they were lately guilty and have themselves forgotten Therefore I say considering those things are so truly vanity that they are all transitory which perish in the using that they are but imaginary Apparitions and at best no further grateful than they are fancied to be so it will follow that they should not be too eagerly courted nor should we spend too much time in their purchase Thirdly Inf. 3. Since our time here is so short and withal so uncertain we ought to make timely preparation for our removal hence Mans days are but as Grass consume in a moment our days are swifter than a Post our time is but like a writing upon a sand and of this every one must needs be sensible that ever looks abroad in the world and yet there are not many that lay this to heart as they ought nor do they consider their own frailty when they see others drop into their Graves It may be on a Funeral day or on the news of such a terrible mischance and fatal accident as this was men may have some natural suggestion that mortality is certain and death amazing But the next merriment wears off the sense of it and men follow their accustomed sports or business with as much eagerness as if they should never dye and lay Scenes for strange projects as if they were immortal and till they find themselves arrested by the Messenger of Death a grievous sickness they fancy it will always stand at a vast distance from them But this should not be so we know we must remove off from this stage and for ought we know the time is nearer than we are aware This Gentleman was as likely to live as any person here now present and yet within one hour that I saw him lively and well I heard the sad news of that accident which drew on death irresistably against all our good wishes to the ruine of our hopes and the grief of all Spectators Nay the change was so sudden and withal so violent that Art and Medicines were useless and the ready offices of all his Friends were utterly unserviceable but in a word he was stupid in a moment and continued so till he died which was shortly afterward And methinks this single instance is enough to add weight to the Argument and enforce the inference viz. that all men should provide in season for a removal hence For who can tell but the same or a like misfortune may befal either of us tho yet I say considering the circumstances they appear so amazing that I heartily do and every one may pray from such a death good Lord deliver us But yet allowing only that a sudden death is but barely possible yet who in his wits would run the hazzard of a following Eternity meerly for the Love of a fading perishing transitory uncertain world We must subsist after our souls and bodies are separated and therefore we ought so to spend our time in the body that it may turn to some account for our souls after our bodies are turned to dust which I express by making a timely preparation for our removal There is no one thing in which men are so contentedly cheated as in the notions of living and dying nay worse those who will not allow others to impose upon them tho but to the damage of a penny will yet impose upon themselves in this case which is a matter of infinite importance and many times hug their error so long that it proves irrecoverably damnable i. e. men drop into Hell while they caress themselves with the fond hopes of a following Heaven And this is a madness which possesses the generality of all mankind they put death and the other world at a great distance and then think themselves safe in all their extravagancies there they revel their senses indulge to Luxury make provision for the Flesh court the world and make but a sport of damnation And yet all this while are confident that they shall have time enough to reverse all this and meet Death long enough e're it call for them And that after a life of sin and vanity they shall dye very devout Saints and partake of their Blessedness Unaccountable stupidity What is this that so bewitcheth men What Circaean Cup should have power sufficient so to intoxicate them And so utterly to divest them of their Sense and Reason Nay what Amulet is that which can so powerfully resist the Force and Charms of the principles of Religion and make them so regardless of another world to which yet they may be transported for ought they know in the space of one hour There are many who have served this World with the same zeal coveted wealth with as much greediness indulged themselves with as much liberty carried themselves upon their appendant ornaments with as much state in a world that sinned as boldly and yet with the comfort of the same security in former days that men do now And yet many of us can tell how short they fell in their expectations that they died in the habit of sin where there have been no appearances of any colour of repentance and some in the very act where Charity it self can hardly suppose it at least I 'm sure Reason will not allow it In a word we have known some that have died in such a condition as considering the circumstances and with reference to the next world I 'm sure no man present would be content to dye in the same condition for ten thousand worlds Well Allow this but consider if we use such practices why may not we fear the some end In such a case fear is beneficial and foresight is greatly advantageous and therefore we should prepare in season for our removal hence 'T is a fatal delusion to reserve the practice of piety to the latter part of our lives 'T is an affront to God that we should sin away our Youth our Strength and our Vigour and at last bring him the lame offering of a decrepit old age which is rendred useless to our selves thrô the frequent debaucheries of Youth which no arguments could prevent Briefly Nothing can be said to justify those who believe a future state and yet all the time which they live here make no provision for it For I reckon future resolutions to be nothing but a trick to silence their consciences in this
A SERMON Preach'd at the FUNERAL OF John Melford Esq Of Nymet Episcopi in the Diocess of Exeter Who dyed aged eighteen years the 21st day of June through the sad occasion of a fall from a Horse and was buried at Southmolton the 27th day of the same month 1692. By Tho. Easton A.M. Vicar of Nymet Episcopi St. Luk. 13. 2 3 4 5. The Galileans whose blood Pilate mingled with their Sacrifices and those eighteen that were slain at Siloam were not sinners above all others Therefore Doctrinally Strange Judgments don't always infallibly denote the sufferers to be extraordinary guilty Non Laudem quaeras potius sed sustine famam Immeritam famam despice Disce pati LONDON Printed for Tho. Bennet at the Half-Moon in St. Paul ' s Church-yard 1692. The PREFACE THe following Sermon was preach'd at the Funeral of a young Gentleman whom I dearly loved and it was never antecedently intended to be made more publick than at the time of its delivery at the interment But the misinterpretations that have been put upon it by some and the various reports that have sprang from thence by others have necessitated me to do what I never thought And I am rather willing to submit the whole to a Publick censure than that I should lye under the suspicion of abusing the credit of the deceased Gentleman or be guilty of that unpardonable Rudeness of designedly blaming the Conduct and Guidance of his surviving Friends which the uncertain Reports that I have met withal since the Funeral do so plainly intimate For I reckon now the noise is spread so far that those who know nothing of this discourse but only by bare report and that too not begun or propagated upon substantial grounds but as Mistake or Humor gave them first rise and vent they would have presumed me guilty of all that I am accused if I should decline this honest and safest way of a Justification I confess 't is no great wonder if Offenâ—es happen but yet it behoveth all men to see that they be not causeless In this particular I have sufficient reason to say that it is not thro my fault if any are offended 't is to be attributed to some other original than the following Discourse St. Paul complained and thought it a very hard case that he should be accounted an Enemy to the Galatians for telling them the Truth Gal. 4. 16 i. e. 't was very unjust that they should be wroth with the Apostle for speaking Truth tho it were harsh and they fell under the inevitable Lash of a severe Conviction But MINE is a WORSE case i. e. the cause of my being accounted an Enemy if I am so accounted is not equally manifest with that of the Apostles for be had taxed them of transgression in particular Duties and made the application of his reproof to particular persons and for this the offenders against the Rules of Christianity were offended with the Apostle that preacht it to them Had I done so I confess it might have been a cause in some measure plausible to justify some severe demonstrations of Anger and an evil Resentment But even by Confession nothing is positive only what is here mentioned is liable to misconstructions and Those that don't know the circumstances of the sad mischance of this Gentlemans Death will be apt to ascribe it to a then present Intemperance But if that could have silenced this Controversy or allayed this Heat I then did and now do declare I was personally with him within one hour and neither his Relations or myself or other Friends could in the least suspect it But if other inferences may be drawn from so plain a Discourse whatever their tendency may be or allowing them to indifferent suppositions and so by consequence may afford some ungrateful Conclusions I hope no good man nor no wise man will say that I am chargeable with all that Jarrago of Inferences that either Wit or Malice Ignorance or Curiosity may gather thence My aim was not God is Judge and Witness to make scandalous reflections upon past actions for I declare I know nothing whereof to accuse but I thought considering my method of discourse what I said was fairly deduceable from the words and if I have been particular in the directions I am sure I was designedly general in the reproof And that all those that shall please to condescend so far as to give this little piece an indifferent reading and afterward what censure they please may know fully and plainly the reason why 't was published and judge from thence whether there were any need of Jealousy or Discontent which hath occasioned so wide and common reports I have offered it to your view exactly in the same Method and Language that 't was first written without so much as altering a sentence scarce a single word excepting only that in the repetition of some remarkable Sentences there might possibly be some accidental Transposition And if the publication of it may upon second thoughts with deliberate perusal satisfy those who are particularly concerned in the sad occasion of the Funeral that here are no particular Reprehensions if it may have a favourable approbation from men unprejudiced if it may any way tend to the Reformation of any Person that so God may have the Glory when these or any of them happen with the glory of God attending them I have my only aim and beyond those I wish no more PSALM CIII 15 16. As for man his days are as grass as a flower of the field so he flourisheth For the wind passeth over it and it is gone and the place thereof shall know it no more AMong all the troubles to which we are subjected as we are men and which we have drawn upon our selves as we are sinners none is so dreadful as death the thoughts of being removed from this present place of abode to another state have deep impressions upon our Spirits and they also very melancholy and distracting and especially the more afflicting when we find the events of such considerations to affect our selves i. e. if we lose a Friend we are grieved But if we apprehend Death calling for us in particular it chills our Blood and casts a Damp upon our Courage Mirth and Jollity are neglected as insignificant and unsatisfactory and infinitely various surmises do mutually disturb our incomposed Senses so much that under the fears of approaching Death we lose the very advantages of Life And this natural aversion that all men have to dying or a final dissolution is mightily augmented by collateral causes v. gr 1. Some are extreamly fond of this World They are here as they think well at ease they have all that they can need and that makes them suppose and believe 't is all that they ought to wish for and therefore here they resolve to fix their Tabernacles and in this Region of reputed Felicity they would willingly continue a long time at least and for ever
if 't were possible Hence therefore some are unwilling to dye because they must by that be deprived of all those delightful Objects and stript of all those conveniences in which they at present find so much Comfort 2. Some are afraid to dye or unwilling at least and they are such as have not the advantages of the former but yet have some tolerable conveniences and enough to counterbalance all their Troubles or Miseries in the worst sense and many pleasant intervals of Comfort And they never considered enough of a future state to think whether there might be any thing better in another world and therefore they would not leave this for an Vncertainty If they have the mishap to meet with troubles yet they are not lasting and a new Enjoyment wears off the memory of a late bad accident But now if they should be displaced from such a state whose circumstances they have so long reviewed examined and approved and immediately be lodged in another Region with which they are utterly unacquainted this would be such an astonishing thought as the most rigid Stoick with all his Philosophy could not easily mitigate and the Venom of it would work so powerfully that in a little time it would draw on that very evil which their fear was intend to prevent 3. Others are afraid to dye from the remembrance of an ill spent Life they are men who have lived in an open Rebellion against that sacred Majesty which governs the Universe but especially inhabiteth Eternity but yet have not lived so long or sinned so much as to wear out all Sense of a Deity or erase the natural Apprehensions of good and evil But their memory is tenacious enough to mind them of what they did and their Conscience tells them what 't was when done and when upon a review of their past actions they can only draw a sad Catalogue of Error and Folly or wilful Transgression and repeated disobedience and yet at the same time their own hearts tell them that those faults must be accounted for to a Soveraign Judge who is infinitely just and will neither be byassed or perswaded to pass any sentence upon any Person otherwise than the Merits of his Actions shall require When by looking backward he shall see little or nothing that he dares own and yet looking forward he can have no prospect of anything that he would willingly suffer in a word where there is no remaining hope of any thing but a fearful looking for of Judgment 't is in this case no wonder if men be unwilling to dye for to such men death is only an inlet to damnation which is the most amazing consideration that can be next to the being in actual torment But yet I say if there were none of these accidental reasons to bring men out of love with death yet even that principle of self-preservation which is connatural with our being would engage us to use all possible lawful means for our continuance here in this state and condition 'T is true an active faith a firm hope and an ardent love will supersede all natural or accidental objections and the zeal of a sound Religion will prompt a man to hazard his life unto the Death as Act. 21. 13. says St. Paul What mean ye to weep and to break my heart I am ready not only to be bound but to Dye for the Name of the Lord Jesus And the vast number of Martyrs that have so willingly submitted to the Tyranny of Persecutors doth fully convince us that many in the World did not think life the most valuable blessing But yet ordinarily speaking this willingness to lay down our lives tho for Religions sake is a sort of Violence to our natural temper and constitution and 't is what no one can and would do if he were not first perfectly transformed and altered from what he was Nay in short this natural aversion that is lodged in the very original of our frame is abundantly manifest in that petition of our Saviour himself Jo. 12. 27. Father save me from this hour but for this cause came I unto this hour i. e. the terrible apprehensions of his approaching passion did so dismay him that tho he came into the World on purpose to suffer yet he desired that if possible it might be passed by Mat. 26. 39. Let this cup pass from me or at least that the time might be deferred for we are so partial to our selves and so fond of our Ease that an Evil which we fear is as pungent as that which we really feel And we have been told of some who have made their lives extreamly miserable only by antedating their misery and suspecting that in time they might be so I don't mean that this respected our Saviour for he soreknew all consequences and he knew that he should rise again and be glorified at the right hand of God But this respects men who can see no further than to what is before them But yet what Notions soever men may have of things what projects soever may divert them what thoughts to distract them or what care soever they use for their Preservation certain it is that no man can continue long in this World Our fears in this life don't set the other life at a greater distance nor do our enjoyments here give us a surer Inheritance in this Life but whatever our worldly circumstances are our time here is but and can but be short for as for man his days are as grass c. p. 1. To collect and repeat to you the various Epithets and Emblems by which the Writers of all ages have represented the Shortness and Uncertainty of our Life is not so very material The Aegyptians had their Hieroglyphicks and the other Heathen their Maxims and the Scriptures have their Allusions and Parables their Representations and Similitudes but I will go no further than the Text which is very sutable to the sad occasion of our present meeting Mans Life is as grass The Season of the year tells us how soon it is withered that which is green and prosperous in the morning and but lately refreshed by a gentle Dew from the kind Heavens is e're noon cut down and by Night utterly altered from what it was the Verdure of it is gone and no Art can recover it again So the Flowers of the field are beauteous and gay more gorgeous than Solomon in all his Glory Mat. 6. 29. and yet as soon as they are pluckt from their Stalk they begin to fade and in a very little time degenerate into a loathsom Rottenness Nay which is seemingly a less cause for any considerable alteration the very Temperature of the Heavens if but a little unseasonable robs both Grass and Flowers of their Beauty a rough wind or a great rain makes both to fade and after Once such an accident happens it is for ever irremediable and the Place thereof shall know it no more i. e. they never grow in the