A treatise upon death first publickly delivered in a funerall sermon, anno Dom. 1630. And since enlarged By N.C. Preacher of Gods word in Scotland at Kilmacolme in the baronie of Renfrew.

THE SERMON . Hebr. 9. 27. For it is appointed for men once to die , &c.

THis is a short , a memorable , a grave assertion . Short , because few in words , but full of substance . Memorable , because a remembrance of death . Grave , because the vive representation of it before our eyes should teach us our frail and transitorie condition in this world . But that I may proceed with a clear method , without the which there is no solid discourse , marke these points : 1 The logick analysis of these words : 2 The grammaticall and criticall expositions : 3 The doctrines , conforme with their severall uses inferred upon them : 4 And lastly , the conclusion of this whole action by way of application to these two dead corps .

The division . As for the analysis , I shall not be curious in it . Ye see only the subject of this sentence is , Men once to die . The attribute , Appointed ; The sentence it self is generall , because the appointment is generall , Death generall ; The subject of death , Man , generall ; The number of death , Once , if unitie can be a number .

The exposition . The appointment of death . As for the exposition ; There are three words which need to be cleared . The first whereof is appointed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , expounded by worthie Suidas , Laid up as a reward ; and so indeed death is the wages of sinne . Phavorinus following that most learned Hesychius , turneth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is prepared ; and so indeed it is prepared for all men once to die : But our Greek and Latine , ancient and moderne writers translate it , ordeined , decreed , established for all men once to die . I embrace their orthodox versions ; yet they will suffer me to explain this word by others in scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is foreseen ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is foreknown ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is fore-purposed ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is predestinate that all men must once die . I confesse all these foure words are to man diverse , modo percipiendi ; yet to God , they are all one ; who howbeit he be the first and the last , yet in him there is neither first , no● last . So that the meaning is this ; It is the irresistible will , eternall decree , unchangeable purpose , unsearchable counsel of the wise and everliving God , That all men and women living upon the face of the earth , must once die . Obj. But this may be called into question by two or three instances taken out of the old and new testaments : In the old , Genes. 5. we read , That Enoch was no more seen by man , but taken by God . And 2 King . cap. 2. that Elias was caught up in a fierie chariot unto heaven , so that they were both translated not to see death . In the new we read , 1 Thess. 4. That these who shall survive at the day of judgement , they shall be changed in the twinckling of an eye , and caught up into the clouds for to meet with the Lord in the aire , and to be ever with him ; so that these also shal not taste of death . I answer first , That some few extraordinarie instances do not altogether break the band of ordinarie courses once set down by God , who is without shadow of turning or changing . Secondly , I answer , That Enoch and Elias , in so far as they were men , they were mortall , but in so far as they were such men , they were immortall , that is , In so far as they were types of the resurrection and of the prototype Jesus , the immortall , coeternall , coessentiall Son of God the Father . And as for those , who shall remain alive upon the earth on that great day , their death will not be reall , but analogicall , not actuall , but virtuall or equivalent , that is , They shall not die as their predecessours , a naturall death ; but their extraordinarie change shall supply or be in stead of an ordinarie death . So that ye may manifestly perceive , the appointment of God is surer then the center of the earth , or the foundation of the heavens : for these two are grounded upon it , and it upon none , except it self , the center and fundament of all , whose appointment is himself , in whom there is no composition , no accident ; Quicquid enim in Deo , Deus est ; that is , whatsoever is in God , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 very God , him very self , one and the same ; yesterday , to day , and for ever . And thus far of the exposition of the first word , appointed .

The second word is , Death : Suidas by a periphrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , a refuge from evils , and as it were a most safe haven after some storme . Phavo●inus , who wrote after the rest of Greek authours , giveth foure short descriptions of death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The description of death . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , A separation of the soul from the bodie ; A disjunction of the foure elements , whereof our bodies are made ; The loosing of the life ; The chasing away of cares . Scripture calleth it a loosing , not a losing , or dissolution , not a destruction . Our Theologues they commonly make three sorts of death : First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Naturall death ; not that nature is the cause of it , for it is sui conservatrix , a defender of it self ; but that it is made common to all things in nature , and under the sun : things also above ( the divine nature onely excepted ) have their owne changes , as well as their influences . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Violent death , when the course of nature is interrupted , by some strange event ; common also to all living creatures : And the Pagans themselves without any contradiction acknowledged these two sorts . The third is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The death of deaths , called spirituall death ; and it is twofold ; either first , when a man is dead in his sins , through desertion , occoecation , obduration , impenitence , or last , when a man because of his continuance in the same is cast away from Gods presence and union as a reprobate , and consequently is adjudged to the hells without any recoverie , deliverie , mercie . God preserve us from this estate , and happy shall we be , if we die , before we die , for so we shall not die , when we die ; that is , if we die to sin , before our bodie die , for so when it dieth , we shall not die spiritually ; and he that will live when he is dead , must die while he is alive , that whether we live , we live to the Lord ; or whether we die , we die to the Lord , Whether we live therefore , or die , we are the Lords , Rom. 14. 8. For Christ to us in death and life is advantage , Philip. 1. 21. For Christ therefore died and rose again , and revived , that he might be Lord both of the dead and living , Rom. 14. 9. And thus far of the exposition of the second word , Death .

Man the map of misery . The third word is Man . I know the naturalists , being blindfolded , intoxicate , and infatuate with self-love , and self-conceipt gave innumerable glorious titles to man ; and amongst the rest , they called him the monarch of heaven and earth ; the midst betwixt the Creatour and the creature ; the Lord , compend , and picture of this world , a little world , the delight and miracle of nature , the miracle of miracles , yea , a mortall God , and ( as the Stoicks say ) in one thing lesse then God . But it is to be remarked , that the most solid Philosophers did call man amongst other disparagements , the patterne of imbecilitie , the prey of time , the pastime of fortune , the pourtraict of inconstancy , the subject of envie and calamitie : Or ( as Diogenes saith ) rottennesse in his beginning , a beast in his life , the food of worms in his death . But to leave all exotick observations , let us speak of him , in the language of Canaan . There are three words , which in the originall signifie man ; The first word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , noble , strong , worthie , excellent man : for in the estate of innocencie and integritie , he was created perfectly holy in body and soul ; in which sense Philo Judaeus calleth God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the patterne ; and man , Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , image ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , effigie ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , workmanship . But alas , O man , thou hast made a great change , and hast lost infinite treasures , for earthly toyes ; of holy thou art become unholy ; of perfect , imperfect ; and art metamorphosed from the image of God , to the image of Satan . The second word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Enosch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , painefull , sorrowfull , miserable man : for by his vile apostasie from his Lord and King , from his Master and Father , he hath brought shame and punishment upon himself , and through him to his whole posterity , as water is derived through the channell to the streams ; or as the sappe of a tree is sent up from the roote to the branches . The third word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam ; and this word is almost one with Enosch ; for it signifieth weak , feeble , impotent man , and so it is distinguished from Isch : As in greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 differs from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psalme 49. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bene Adam ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bene Isch ; that is , the rich , and the poore , the noble , and the ignoble , potent , and impotent . But this third word , Adam , signifieth most especiallie , the matter whereof wee are made , clay , earth , dust . And in this sense Moses , Deut. 32. Jer. 22. 29. say , O earth , earth , earth , hear the word of the Lord ; that is , O man , man , man , earth by constitution , earth by disposition , earth by dissolution ; set down in the Latine wel ; terra quam terimus , terra quam gerimus , terra quam quaerimus . And Chrysostome saith more , it is our countrey , ournurse , our mother , our board , our house , our sepulchre : Augustine tearmes it , our strange land ; and Nazianzen , our step-mother : and this is Gods own conference with man in that terrestriall paradise , Gen. 3. 19. Dust thou art , and unto dust thou shalt return ; confessed by Abraham , Gen. 18. 27. I am but dust and ashes : and by Job , ch. 10. 9. O Lord thou hast made me as a pot of clay , and wilt bring me unto dust again . And this is amplified by Solomon , Siracides : yea the Turks and Pagans , who affirme , that we were once made of earth , & must return to it again , as waters to the sea . And this is Gods owne voice to Isaias , ch. 40. 6. repeated in 1. Peter , 1. 24. All flesh is grasse , and all the glory of man is as the flower of grasse ; the grasse withereth , and the flower thereof decayeth . Where first , mark the matter of man , in the word , flesh , that is , a senslesse dead lump , till that the Lord , and Prince of life breathe into his nostrils the breath of life , and so he become a living soule . Secondly , the continuance of man , and that very short , represented first by grasse , which the mower cutteth , the winde withereth , the frost consumeth : secondly , by a flower , which the hand plucketh , the winde shaketh , the rain walloweth , both of small endurance ; for one winter taketh away both . Even so man may in the pleasant flower of his age , bud , flourish , fructifie ; but when the smiting winde of Gods decree bloweth on him , he withereth , decayeth , dieth . And when hee is gone , were he ever so glorious in this life , there is no more memorie of him , then of a beautifull flower in a mowen meadow ; his loyall wife , his loving children , his neare friends , his dear companions , all forget him : and howbeit in the vanitie of their ambitious spirit , and pride of their loftie heart , they would erect sumptuous tombes , speaking trophees , gorgious monuments ( onely times prey ) upon him , he is not sensible of such things ; for , Esay 63. 16. Abraham is ignorant of us , and Israel knoweth us not : and after this life he must be in one of these two estates without a third , either in hell sempiternally confined ; and if he bee there , what comfort can hee receive of funerall preparations , multitudes of convoy , bearing of branches , and such like superfluities , which reach not beyond the span of this life ? or if he be triumphing in heaven , no earthly pompe , no humane magnificence , no worldly preheminence can adde any thing to that superexcellent weight of glory , no more then a drachme to the weight of the whole earth , or the dust to the balance , or a sparke to the bucket , or a bucket to the boundlesse , bottomelesse Ocean ; or a candle can adde to the matchles sun in his pride at the mid-day . And thus far of the exposition of the third word , Man .

The assertion , It is appointed , &c.

Generall doctrine . All men must die . NOw I come to the doctrines . The first is generall , and it is the pillar whereupon I prop the rest , viz. The demonstration of the invincible truth of this Reason 1. Whatsoever hath naturall originall tendeth to dissolution . assertion , It is appointed for men , &c. by these strong and forcible reasons .

The first reason is taken from the mother of all things , and especiall hand-maid of God , Nature : for it hath appointed that all flowers , from the stinking weed to the fair lilie ; that all trees , from the Hyssope upon the wall , to the Cedar in the forrest ; that all herbs , from the green grasse , to semperviva ; that all minerals , from the iron to the gold ; from the rough stone to the precious pearle ; that all the fishes , from the greatest Leviathan , to the least minime ; that all fowles , from the Eagle to the midge ; that all the creeping creatures from the Elephant or Crocodile to the basest wormes , have their owne beginnings , progresses , ends . Because the very foure elements whereof they are made , are naturallie subject to their combined transmutations , the earth being subtilized to the water , the water unto the aire , the aire unto the fire , and these unto their prima materia , their chaos , and it unto nothing . And this nature is so pregnant , sedulous , and wise , that it keepeth its own appointed time , as the wise man saith , Ecles . 3. There is an appointed time for every thing under heaven . If time , then there must bee a prius and a posterius , a last as well as a first . As for example , the crane , the swallow , the stork , the woodcock , the cuckow with her titling , know the seasons of the year , according to the course of sun and moone , from which proceedeth the beautie of the spring , the heat of summer , the fruitfulnesse of the harvest , and the cold of winter , one following after another ; and as one cometh , so the other goeth , by an alternative vicissitude of time , which at the last ( seeing now it consumeth all things ) must be consumed by it self , when it shall finde nothing to feed upon . For now wee may say , Where are those ancient works made of brick and stone ; yea , of flint , brasse , adamant , by the most cunning artificers ? are they not redacted unto their originall informe , disforme dust ? Where is the tower of proud Babel , the church of Ephesian Diana , and that glorious one of Solomon ? Where is the Capitoll of Rome , and the invincible Byrsa of Carthage ? where Thebes , with her hundred ports , spacious Nineve , and beautifull Jerusalem ? Hath not time devoured all , and much more , with their builders , indwellers , upholders ? And shall not London , Paris , Rome , Constantinople , Cairo , Quinsay go that same way ? Yes assuredly : for things artificiall , as well as naturall have their owne periods , which they cannot outreach , otherwise they were infinite ; a propertie , which cannot be attributed to any thing created properly .

The second reason is taken from experience , Reason 2 Experience daily teacheth us the necessity we have to die . the schoolemistresse of fools : for it is the surest that ever man got ; and it appointeth and teacheth , that our life is a dying life ; and that the first step to it , is the first step to our death ; and that the longer we live , the nearer we are to death , and our being here is equally divided between life and death .

Manil. Statius . Na scentes morimur , finisque ab origine pendet . Quidquid habens ortum , finem timet , ibimus omnes . So that the continuall worke of our life , is a building of death in us : for we die daily ; and if we live but one day , we see all ; so all dayes are alike , it is that same day and night , that same sun and moone , these same elements and heaven which our forebears have seen before us , and there is no new thing under heaven . But to repeat things from the beginning ; doth not experience teach us , that where there is one come to fiftie years , there are ten not come ; but to see a man passe his climacterick , and then 80. years , it is rara avis in terris . Never man yet lived a 1000 years , which are but one day in the sight of God ; for one age is the death of another : childhood the death of infancy ; youthhood the death of both ; manhood the death of these three ; old age the death of these foure ; death the death of all : even so one generation is the death of another . To the Hebrews succeeded Babylonians , Chaldeans , Assyrians , Medes , Persians , Egyptians , Sycionians , Greeks , Romanes , and to them wee who live in this deficient and vicious age : and as they have transferred the lamps of their lives to us ; so we by continuall succession of time must lay down the same without any contradiction to our posteritie . That sun which ye see setting over your heads , the ebbing and flowing of the sea , which environeth us , that earth whereupon we walk , lately renewed , now growing old ; and to come nearer , these graves whereupon yee trode in your entrie , this Church-yard , these through stones , that dead bell , that beir , that dolefull convoy , these two corps , and that wide opened sepulchre , telleth us , that we must die . And as Catullus saith , — Ostentant omnia lethum . Death is painted with the net of a fowler : and with this ditto , Devoro omnes , I devoure all . All things above us , beneath us , about us , within us , and without us , tell us that we must die . Doe not all the creatures summon one another to it ? the least is swallowed up by the most ; the weakest by the strongest . And such is the gluttonie and insatiable appetite of man , that he hath not spared one of them , but from the tame to the wilde beasts , from the fowle of the aire , to the fish of the sea , his wombe is become the tombe , or rather filthie retract of them . So that seeing he is nourished with perishingthings , he cannot according to the maximes of Philosophy but perish himself too , being corruptible in his conception , of frothing sperme ; corruptible in his mothers belly , of excrementitious bloud ; corruptible on her breast , of vaporous milk ; corruptible in his whole life , of earthly food ; but most of all corruptible in his death , from the which he is called in Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in latine mortalis , that is , subject to death : and this is so experimented by man , that one premonisheth another , our forebears our fathers , and they us , and we our posteritie , to our journeys , pilgrimages , warfares end , Death .

Reason 3 What God decreeth , nothing can disanull . The third reason is taken from GOD , whom the Egyptians call Theut ; the Persians , Syro ; the Arabians , Alla ; the Magicians , Orsi ; the Latines , Deus ; the greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the Hebrews , Jehovah , Elohim , Adonai , all in foure letters , to let you see that he is the God of all nations , the God of gods , who appointed all things to come to passe according to his good wil & pleasure ; whose appointment is the Cardinal , supreme , architectonick cause of these two former subordinat appointments ; for it is the cause of causes ; and without damnable curiositie , we ought not to go further ; it is a precipice , and wee must not cast our selves headlong off it ; it is a great gulfe , too deep for our shallow wits ; let us admire , adore it . But to leave the infinite names which Lullists , Rabbines , Caballists , Paganes , Divines give to God , he is tearmed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the best deviser ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , goodnesse it self ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of most free will ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , him very self : and so his appointment must bee holy , righteous , perfect , irresistible , whose appointment is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for whatsoever God ex voluntate beneplaciti , hath first concluded within himself , or acted in the parliament , or secret counsell of himself before all time , that ex voluntate signi must bee execute by nature , and taught by experience in time ; seeing these two are his loyall and faithfull servants , who must not , nor cannot , nor will not controll their masters uncontrollable will , who even trystes with them for the reall and effectuall accomplishment of all actions . Therefore because it is ratified from all eternitie in that supernall throne of Gods justice , that for sinne all men must once die , then for the execution and exhibition of the same on earth , nature must play its part , and experience its part ; for of necessitie , the severe sentence of a soveraigne and inappellable judge must be reverently obeyed . But so it is , Job 14. 5. All the dayes of man are determined , and the number of his moneths is with God , and he hath set him bounds that he cannot passe . And 7. 1. There is an appointed time to man upon earth . The poet saith well , Stat sua cuique dies . Hence it is that Deut. 30. 20. God is called by Moses , the length of the peoples dayes : and David , Ps. 31. 15. saith , that his time is in Gods hands ; who as he hath begun to spin the thredof mans life , so he is onely able to spend it . And this is it which the fabulous Poets forge of their three fatall sisters , Clotho , Lachesis , Atropos , the spinster , twister , and cutter of the small thred of mans life . We acknowledge no Chaldaick fates , no poetick sisters , no blind fortune , no coactive necessitie of destinie : but the wise , just , good , Almightie providence of God , which not only extends it selfe ad vermiculos in coeno , but also , angelos in coelo , and man who was made a little inferiour to the Angels ; and alas now by his default hee is lower then the wormes . Indeed Naturalists may know , that there is a God in nature , forming , reforming , performing , confirming , perfecting all things ; without the which they could not stand one moment : & this is only a Theoretick knowledge , and it may be without sanctification . But we who are enlightned with the light of grace , and the sunshine of the Gospel , and taught and inspired by Gods Spirit , have a practique and saving knowledge : whereby we not only admire his power in the creation , his wisedome in the administration , his constancie in the conservation , his beautie in the decoration , his bountie in the augmentation of all things ; but also are particularly informed , and fully perswaded , Deum esse vitae necisque arbitrum . Vtramque vero ( saith Tertullian ) disponendo praescivit , & praesciendo disposuit , that God is the commander of life and death , who in disposing foreknew , and in foreknowing , hath disposed of them both . The Lord saith , Deut. 32. 39. I kill and make alive . God is not carelesse of us , as the Epicures have dreamed , but by his speciall providence he hath such an extreame fatherly regard to us , that one hair cannot fall out of our head , one cubit cannot be added to our stature , with it ; without the which a little sparrow cannot fall to the ground . So that ye may evidently perceive , that nature , experience , and God himself prove the truth of this assertion , It is appointed , &c.

The uses of this generall doctrine are especially these two .

Use 1 of instruction . When God decreeth , man ought not to repine . The first use is of instruction , It is appointed , &c.

Then let not us be so foolish as to fret against nature ; so stubborne as to grudge against experience ; so profane , as to dispute against God : Why hast thou made us thus ? for Esay 45. 9. Wo unto him that striveth with his Maker ? shall the clay say to him that fashioneth it , What makest thou ? That threefold appointment is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the bottomelesse deep of the unsearchable waies of God . It is a labyrinth , we may well finde the entry , but never get the outgate of it ; it is a steep rock , we may well climbe up , but the downfall is great ; it is an Ocean , and our boat is too light and shallow for it ; not unlike the head of that great river Nilus , which could never be found out . So that seeing our dayes are short , let us say with Moses , Psal. 90. Lord teach us so to number our dayes , that we may apply our hearts unto wisedome . And with that notable patterne of patience , that excellent doctor upon this point , Job 14. 14. All the dayes of my appointed time will I wait til my change come : alwayes in much humiliation and reverence , prostrating our souls before the sacred and dreadfull Majestie of our God , who rideth upon the heavens , and dwelleth in that inaccessible light , cloathed with ravishing glory , armed with innumerable legions of angels , crowned with unspeakable blessednesse ; at whose presence the Cedars of Lebanon are throwne down , the forrests denuded , the earth trembleth , the sea roareth , the mountaines melte like waxe ; and all the inhabitants of the earth are as stubble before the fire ; the sun and moone obscured , the stars darkned , the powers of heaven weakened , the Cherubims and Seraphims cover their faces , not able to behold the brightnesse of him , whom the angels adore , the thrones worship , the devils fear . So that wee must confesse , whether wee lie or stand , wee run or walk , we sleep or awake , or whatsoever we do , we can neither by force , subtiltie or request recall his irrevocable decree , by whose unsearchable wisedome , and unchangeable providence , and almighty power , all befalleth us , that doth befall us . Is it then Gods ordinance to day to deprive our king of a valiant subject , the nobles of a peere , the countrey ▪ of a baron , the house of a head , the obedient son of a dear father , and our selves of a welbeloved and worthie friend ? Let us be taught , that the rarest and highest spirits live shortest , and have the swiftest course , and that these whom God tendereth most , are earliest taken to himself : and let us not be so ignorant as to lay the blame upon second causes , such as the influence of heaven , the aire , the dyet , the complexion , untimely disease , the company , the mediciner ; but let us look higher to the cause of causes , GOD ; who is as the first wheele of the horologe , which leadeth the rest : as the primum mobile , which draweth about with it all the inferiour sphears . To be plaine , what are we but clay in the great potters hand ? GOD make us pitchers of mercie , and not of wrath ; vessels of honour , and not of dishonour : What are we ? not idle spectators , but reall actors in the scene of this world ; and God is the great playmaster and ring-leader : what ever habite or person he commandeth us to take , that wee must play well . Let us enact a comedie , and not a tragedie : for this hath a joyfull beginning , but a wofull end : Lord make us wise actors , and not formalists , temporizers , verbalists , hypocrites , that in the last act of our lives ( which either is the most joyfull , or the most dolefull ) wee may prove good , solid , and persevering Christians , that so wee may receive the crowne of life .

The seconduse is of consolation .

Use 2 of consolation . Death of friends to be entertained with patience . Is it Gods appointment to take from us by death these whom we love in their life , as our other selves ; such as a dutifull wife , an obedient childe , a kinde friend : then let us say with Job , chap. 1. v. 21. The Lord hath given , the Lord hath taken , blessed bee the name of the Lord . Let us not burst out into womanish complaints , O dear father where art thou ! O sweet son where art thou ! O loving husband where art thou ! shall I see you no more ! Nor unto heathenish and comfortlesse exclamations in cursing the elements , or in blaspheming their false gods , thirtie thousand in number : nor unto the excessive , or immoderate lamentations of some Paganes , as these of China , who burie themselves quick with their dead : nor unto the barbarous , & savage custome of Scythia , who burie their dead in their stomacks by eating them ; nor unto the vaine super fluities of Indian or Egyptiack lustrations , or denicall festivities , viscerations , funerall playes , and banquets called Silicernia , invented by the old Romanes : nor unto the sottish and blockish stupiditie , apathie , or indolence of the Stoicks , who had no more sense then if they were stocks or stones , and defined man to bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , well wrought clay , who with Epictetus thought no more of the death of their trustie and best friend then of a pitcher , fallen & broken upon the ground : but wee ought to keepe a laudable sobriety , & golden mediocrity , having warrant of God , instinct of nature , practise of Christ , examples of the Saints . 1. Warrant of God , who commands us , mourne with those that mourn , for we shall be comforted , Mat. 5. 4. And if he be moved in the very bowels of his compassion for the sinnes of his people , how should wee bee moved for our owne sinnes , which procure our death , and the death of our best beloved ? for the Christian heart should not be a marble , but a melting ; not a stony , but a fleshie ; not a hardened , but a contrite heart ; and godly sorrow is one of the passions thereof . 2. Instinct of nature : not only the tender hearted Pelican , but the irony hearted Ostrich wil love her young ones : the cruell Lyonesse , the fierce Tigre , the fierie Dragon , the venemous Serpent , Viper , Basilisk will bring up , and nourish their wicked broode ; and shall a reasonable mother forget her childe , or when it is dead before her , not let a tear fall ? or can the son here present , see his loving father , and compassionate mother lye cold and stiffe , and not sigh , sob , groane , weep , to testifie his inward , howbeit inutterable grief ? in such case where the eyes are dry , the heart must be of stone , flint , adamant . 3. Practice of Christ , who wept over dead Lazarus ; he might have quickened him at the first instant , yet to expresse his naturall affection hee wept : but we , seeing we cannot restore these two unto life , let us mourne for them , for fear the God of nature thinke us unnaturall , who if wee shed moderate teares , hee will seal them up in the bottel of mercies , till at length he wipe all tears from our eyes , that we may see clearly these quos praemittimus , non amittimus ; quos non absumptura mors , sed aeternitas receptura est : that is , whom we lose not , but send before us ; whom death will not consume , but eternitie resume , as saith Ambrose . So that we ought to glory in this , that in them as arrha's and pledges , and forerunners , one part of us is already glorified . 4 Examples of the Saints , as of Abraham , Gen. 23. 2. who mourned for his wife Sarah . Of Jacob , Gen. 37. 33. who mourned exceedingly for Joseph , whom hee thought a wilde beast had rent in pieces . Of Joseph againe , Gen. 50. 1. who fell upon Jacob his fathers face , and wept upon him , and kissed him . Of David , 2 Sam. 1. who lamented with his lamentation over Saul and Jonathan . Of Judah and Jerusalem , with Jeremie and the singers , who mourned greatly in the death of their good king Josiah , which is called the mourning of Hadadrimmon in the valley of Megiddon . Zech. 12. 11. Object . But yee will say , What ? may we not weep exceedingly at funerals , being grounded upon that same publick example of the Israelites , 2. Chron. 35. 24 ? I answer . Indeed all occasions are not alike , by reason of the divers qualities of the defunct , who being all one to God , to man are not so . Therefore if at any time great lamentation should have place , and if the nobilitie , ministery , commonaltie , should utter their inward grief , with outward gesture-of cloathes or speeches ; then it should be especially at the death of good , godly , and vertuous princes , who because they are Gods lieutenants , deputies , and vicegerents , and vive representations on earth , God himself calleth them gods , and will have them to die like men . Now as in their lives and reignes we ought them for conscience sake , worldly respect , and civill honour : so in their death we should be affected towards their happie memories as it becometh Christians ; because oftentimes by the sinnes of the people many princes reigne : for our sins , alas , our sinnes they remove the light of Gods favourable countenance with the best men in church and policie ; who because we are not worthy of them , such as Heroick kings , well-affected nobles , wise counsellers , great officers of state , inferiour judges , religious prelates , & zealous preachers , who are as so many lamping lights and beautiful stars in the right hand of Christ , fixed by God in the firmament of his militant Church , are often taken from us in judgement ; and if they be once eclipsed , like the sun , they breed darknes upon the horizon of this inferior world . Did ye not deeply consider , when that God from the heavens did frown upon us , in taking away the only Solomon of our time , our gracious Soveraigne King JAMES of thrice happy memory , two of our speciall pieres , two props of our common-wealth ; with two great divines , two pillars of our church , followed a little thereafter , and yet we had greater occasion to mourn for our sinnes then for them ? for they were taken away , that they might not see the judgements to come . But not to digresse overmuch upon this discourse , receive these two wholesome instructions . The first is out of Ecclesiasticus , a wise , though not a canonick book , chap. 38. Let tears follow the dead , and cover his body according to the custome , and neglect not his buriall , and then comfort your selves for your heavines , for it cannot do him good , but hurt you . I remember of the Epitaph of one of the kings of Assyria , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Looking upon me , learn to lead a holy and gody life . And if the dead would speak , they would teach us this , Videte quod sumus , eritis quod sumus , fuimus quod estis ; See what we are , ye shal be as we are , we were as ye are . To this effect have two eies in buriall , one cast upon the dead , and so there will be none of us so unnaturall , but he will be touched as he who feeleth not the losse , but the absence ; not the captivitie , but the libertie ; not the death , but the change of his friend to a better estate . And if we do so , our cariage cannot but be decent , modest , circumspect , wise , charitable ; in a word , Christian , another eie fixed upon God , who is al eye , and not only beholds the things of this great universe , but also the very inward reines , and most latent corners of the hearts of men . And if we do so , there wil be none of us but wil bridle his natural affections & secret passions in such fashion , that they carry him not beyond the bounds of right , reason , moderation , religion . The second is out of St. Paul , 1 Thess. 4. 13 , 14. I would not have you ignorant , brethren , concerning them which are asleep , that ye sorrow not even as others which have no hope : for if we beleeve that Jesus died , & rose again , even so also them who sleep in Jesus , wil God bring with him , that we may all meet where our last randevous , heaven , is ; and there be united to God , who is the center of all , yea all in all . And thus farre of that generall doctrine with the uses thereof . Now let me come to some speciall doctrines which are as so many necessary consequences of it .

Doct. 1. Deaths stroak is inevitable . The first doctrine by way of consequence is this , [ It is appointed ] Then there is nothing in this world able to save a man from the piercing stroak of death ; beauty cannot keep Absalom , nor strength Sampson , nor valour Josua , nor wisedome Solomon , nor policy Achitophel , nor court Haman , nor the crown Saul , nor an hundreth and twenty seven provinces Ahasuerus , nor the palace Nebuchadnezzar , nor nine hundred sixty and nine years Methusalem : What ? the best things could not keep the godliest from the same . Righteousnesse could not keep Noah , nor faithfulnesse Abraham , nor meeknesse Moses , nor integritie Samuel , nor patience Job , nor a blamelesse life Zacharias , nor the heart of God David . The bark defendeth the tree , the feather the fowle , the scale the fish , the feet the Hynde and the Hare , and armour one man against another . And as saith Epicurus , against all other things we may arme our selves , but against death there is no armour , for it consumeth armour it selfe : in which sense Alexander the great said to the Gymnosophists , hee could not give them immortalitie . And the wise man affirmeth this , Prov. 30. 16. The grave , the barren wombe , the earth , and the fire , they never say , Enough . As the barren womb cannot be filled with seed , nor the earth with waters , nor the fire with fewell , so the grave is never satisfied with the dead . Death is rigorous , inflexible , inexorable , irrevocable , irreparable . This is verified in the worthie Patriarchs , or Genearchs , before and after the floud ; in the religious judges and kings of Israel , in the divine Prophets , Evangelists , Apostles , in the reverend fathers , doctours and preachers of the primit●● and reformed churches , in all the Martyrs , with the rest of Gods elect , two being extraordinarily excepted . Yea , it behoved Christ Jesus , God and man in one person , hypostatically united , albeit he was the prince of life , to lay down his precious life for man , dead in sinnes and trespasses , and so take away the guilt of sinne , and the sting of death . So that unhappie is that man who seeks and sues by all meanes to flee from death ; for wheresoever he go it wil meet him , either soone or late , or whosoever places his chief felicitie here , where there is nothing but miserie , or thinkes of a brittle and transitory cottage , to make a sure and permanent citie : for as long as we are in the flesh , we are absent from the Lord , debarred and sequestrate from our eldest brother , who even now is preparing a place for us , that shal never be taken from us . And by the contrary , happie is hee that prepareth himselfe timously , that when deaths doome is execute upon him , he may be found ready for those heavenly mansions , so glorious by creation , so beautifull in situation , so rich in possession , so commodious for habitation ; Where the king is Christ ; the law , love ; the life , eternitie ; life without death , light without darknes , mirth without sadnes , health without sicknesse , wealth without poverty , credit without disgrace , beauty without blemish , bountie without measure , felicitie without any mixture of misery . O Lord take us from our selves to thy self there , where thou shalt be life to our souls , health to our bodies , sight to our eyes , musick to our ears , honey to our mouthes , perfume to our nostrils , meat to our bellies , truth to our wits , good to our wills , peace to our consciences , delight to our affections : in a word , as saith Bernard , where thou shalt be the soule of our soules . We say with Augustine , Fecistinos , domine , ad te : inquietum erit cor nostrum donec requiescat in te . Thou art the center of our soules , we cannot be at rest till that once we see thee , that in seeing thee , we may know thee ; in knowing thee , we may possesse thee ; in possessing thee , love thee ; in loving thee , live with thee and in thee ; in living with thee , and by thee become one with thee , receive that palme of victory , the garland of triumph , that crowne of immortalitie from thee . Oh fain would we be at thee ! but our sins cloy and clog us , and pull us downe by the neck and shoulders . O Jesus who art our valiant and unconquerable captaine , take thy al-piercing sword from thy thigh , and cut the fetters of sin , & the bands of Satan , that our souls , like so many soaring Eagles , may flee out of these base and corruptible prisons of our bodies , to those royall palaces of that free , new , supernall Jerusalem , the mother of us all .

Use of admonition . This life should be a preparation to the other . Use of admonition : Is death inevitable , and the stroak thereof irreparable ? then let us in time thinke upon it . This is the day of salvation , if this sun-shine of grace once set , it will never rise again ; and we are either won or lost here ; and there is no repentance , no preaching , no conversion , no church in hell . In the mean time , this our naturall life is but a broken reed , a cob-web to lean unto , which because of the inconstancie , uncertainty , shortnesse , naughtinesse of it , is justly compared by profane and divine writers , to a passenger , to a walking , to a pilgrimage , to a race , to a post , to a chariot , to a whirlegig , to a warfare , to a tabernacle , to the flitting of a tabernacle , to a turning wheel , to a stage-play , to a table-play , to dice , to counters , to a tale , to a tennice-court , to a weavers shutle , to the dayes of a hireling , to the moneths of vanitie , to the wing of an eagle , to an eagle in the aire , to a span , or hand-breadth , to a smoak , to a blast , to a breath , to winde , to a passing cloud , to a vanishing vapour , to a bell , to a space , to a tyde , to an ocean of waters , to a ship sayling through the sea , to a gowne soon put off or on , to a sleep , to a night watch , to grasse , to hay , to a fading flower , to a leaf , to a thought , to a dream , to a shadow , to the dream of a shadow , to vanity , to vanity of vanities , to nothing , to lesse then nothing . This Epicharmus alludeth unto , while he calleth man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a blowne bagge . Aristophanes , and Plutarch 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like the flies of Aristotle at the river Hipanis , which appear in the morning , are in their full strength at noone , and die at night ; like Jonah his gourd which sprung in one night , and withered in another ; wee are like a blast , and away with us as ye say in your trivial proverb . And this we shall see more clearly if we look more narrowlie to our life ; Euripedes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Augustine expoundeth , I know not whether to call this a mortall life , or a vitall death : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith one , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our life is a violence or trouble , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our body , a sepulchre : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our beauty and colour , a carion : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our frame and shape , a band : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our generation is a casting of us unto earth ; & another , funus est fumus , our buriall a rieke . So that this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a life not a life . And this shall be more manifest if wee take a view of our ages . First , our infancie is full of infirmitie and tears ; when we are in our mothers bellies , the least fall of her may crush us into pieces , the smoak of a candle may smother us , and she is so ashamed of our birth , that no honest matron desireth to be delivered of us in publick ; And are we once come to light , we creep in our own filth when other creatures take them to their feet or wings to feed themselves . Secondly , our child-hood is full of wantonnesse and foolishnesse , we hunt after toyes and trifles , not able to govern our selves ; wearisome of the instruction of our parents and masters ; and when they have much troubled themselves with us , we are not worthie perhaps the paines taking on . Thirdly , our youth-hood is full of vaine , idle , and rash pleasures , leading us to debauchery , lulling us asleep in their bosome for to cut our throat , like so many pillules of gold , which under their outward beauty , keep an inward sowrenesse ; like so many Dalila's to betray us to our enemies ; or like so many Syrens to devour us ; or like so many Judases to kill us with a kisse . Fourthly , our man-hood is full of pride , emulation , ambition , with thousands of carking , irking , and pricking cares : so that in this life we walke upon briars , and he who hath the crowne on his head , his heart is full of thornes , and neither his purple , nor his precious stones , nor the magnificence of his fare , or his court , can keep him from traitours , flatterers , and assasinates . So that some princes have thus spoken of their purple , O cloath more glorious then happy ! Fifthly , our old age is full of sicknesse , complaints , miseries ; for when a man hath done what he can to make himself honourable , rich , learned , wise , then it cometh to the which few winne ; many wish to come to it , but they are no sooner arrived , but they would bee far from it : for with it are catarrhs , colick , gravell , gout , fever , &c. till that death give the stroak ; so that we begin in tears , and end in miseries . Astrologers , such as Proclus , Ptolemee , and Aliben , have more subtilly then solidly compared our ages ( looking to the perfection of the seventh number ) to the seven planets , in this manner : First , our infancy , humide , moveable , to the moone , in the which having none , or very little use of reason , we live and grow like plants : and in this only we differ from them ( as Philo Judaeus saith ) that other plants have their roote on earth , but ours is in the heaven . Secondly , our child-hood to Mercurie , wherein wee are taught and instructed . Thirdly , our youth-hood to Venus , the dayes of love , dalliance , and pleasure . Fourthly , the Zeni of our youth , the prime of our beauty , to the sun in his goodly array . Fifthly , our ripe and full man-hood to Mars , when we bend our desires , intentions , determinations towards preferment , honour and glory . Sixthly , our raw old age , to Iupiter , when we begin to number our dayes and to apply our hearts unto wisedome . Seventhly , our rotten and decrepit age to Saturne , when we are overclouded with sorrow , tending to the doore of death , which lyeth wide open at all times to all persons , when the tyde of our dayes shall have a perpetuall ebbe , without a full plemmura , & our leaf once fallen , shal never spring up againe , till that the world be no more . So that ye see , howbeit the spaces of our short time be compared to the heavens above , yet they make us not immortall . For as they have their owne courses , which beginne and end according to their proper motions : even so wee are wavering and wandring planets , till that our first mover God settle us with eternall rest . In the mean time , we may say with Job , ch. 14. 1 Man that is borne of a woman is of few dayes and full of trouble . And with Jacob , Few and evil are the dayes of my pilgrimage . Therefore let us live as sojourners , aiming at our journeys end ; as runners , looking for the prize ; as fighters , sweating for the crowne : for this is a strange land , and this world is a banishment , and heaven is our countrey , and paradise our native soile , and GOD our Father , and Christ our Brother , and the Spirit our comforter , and the spirits justified our kindred , and the holy angels our companions . Why doe we not long for them ? But alas , poore miserable wretches that we are , wee fix not the eyes of our soules upon that life which is hid in Jesus , otherwise wee would bee willing to lay downe this transitorie , uncertain calamitous life , for to regain that permanent , secure , and glorious life . Oh , if wee could see with the eyes of faith the things that are not seen by the eyes of a naturall man , and which wait for us ! then ten thousand worlds would not hold us back from them ; for if there were so many , they would not bee able to content our illimited desires , and infinite appetites . What is then able to fill them ? I answer ; the soveraigne good , the great GOD , with the superabundant treasures of his free grace , and undeserved favour , and bottomlesse ocean of the multitude of his medicinall compassions . O Lord , drowne us therein , that the deep of our uncurable miseries may be swallowed up , by the deep of thy restaurative , and preservative mercies : for this is the life of thee our everloving , everliving God in Christ Jesus . Sweet hearts , pray that ye may bee once inspired by this ; and surely heaven shall bee your home ; God your portion , strength , salvation , with whom if once ye dwel there , yee shall lacke nothing . What would yee have ? Is there a better then eternall life ? it is there . Would yee have a crowne ? Is there a bettter then an incorruptible crowne of uncomprehensible glorie ? it is there . Would yee have a kingdome ? Is there a better then that which cannot be shaken ? it is there . Would yee have an inheritance ? Is there a better then an immortall , undefiled , that fadeth not away ? it is there . And where ? where the poorest begger of you shall bee richer then all the kings of this earth ; for putting a way his clouts , he shall put on the glorious robe of Christs righteousnesse , and receive that crowne of justice , weightier then the whole masse of this earthly globe , because it is the eternall weight of glorie , and so is more precious then all the diadem's and scepters of Alexander , Caesar ; with the mightiest princes , who now are turned into muddy dust , filthie stinke , dreadfull horrour , perpetuall oblivion : for death is able to make us know our selves one day . It will tell to the proud , that he is abject ; to the rich , that hee is a beggar ; to the beautifull , that hee is evill favoured ; to the ambitious , whom now territories , and dominions will not content , then seven foot of ground shall cover him , with these two short words , hic jacet ; here he lyeth ; & quem terra non cepit , urna capit : Hee whom the universe could not containe , his ashes lye in a little pitcher .

Doct. 2 ▪ What must be oncedone necessarily , should be done couragiously . The second doctrine by way of consequence is this ; ( Is it appointed , & c ? ) Then man should prepare himself not onely for the end of this decrepit world that is come upon us , but also for his own end , with a generous and masculous courage , saluting and inviting that which he cannot shunne . The thing that makes us so negligent is our not preparation at all : for the day of our dissolution is assuredly at hand ; death is at the doore , where it knocks it must enter , no iron or brasen gates are able to resist it ; it will take the man whom God hath pointed out with his finger ; with its flooked arrow it wounds him to the heart , and like a rigorous sergeant layeth hold upon him , and imprisoneth him , till that his life , which is our debt for sinne , be payed . This is the King of kings great taxation , from which there is no redemption , exception , exemption , from Caesar to the cotter . For how thinke ye death will reason with all and every one of us ? whatsoever part of argument we hold it will overcome us , for our obligation is personall or individuall , & none can sit the summons . Come O king from thy throne ! come O counsellor from thy counselhouse ! come O courtier from thine attendance ! come Oswaggerer from thy cloaths of silver and gold ! come O nobles from your pastimes ! come O prelats & preachers from your chayres ! come O husbands from your wives ! come O merchants from your shops ! come O craftsmen from your trades ! come O beggars from your brats ! come Caesar , come cotter , sleep all in the dust ! And howsoever ye differ in ranks , qualities , sexes , conditions , there is no distinction of persons ; king and subject , rich and poore , noble and ignoble , young and old , all are equal here . Juvenal saith , Mors sceptra ligonibus aequat , Death equalls the mace with the mattock . And Horatius , Pallida mors aequo pede pulsat pauperum tabernas Regumque turres , — Pale death levelleth the countrey cabine and the kingly palace both alike . Ambrose more clearly , Nulla distinctio est inter corpora mortuorum , nisi forte , quia gravius foetent divitum corpora luxuriâ distenta ; There is no difference betwixt dead corps , but that rich menscorps stink worse then others . Chrysostome more pathetically , Proficiscamur ad sepulchra ; ostende mihi patrem , ostende uxorem tuam ; ubi est qui purpuram induebat ? nihil video nisi putrida ossa & vermes , differentiam nullam video : Let us go to the sepulchres ; shew thy father , shew thy wife ; where is he who was cloathed in purple ? I see nothing but rotten bones , and wormes ; no difference can I perceive . Therefore laying all worldly considerations aside ; the king his scepter , the counceller his robe of justice , the courtier and swaggerer their roaring shewes , the nobles their sword , the scholar his pen , the labourer his spade , the merchant his purse , the tradesman his instruments , the beggar his bagge : Every one of them promiscuously and indifferently must conclude thus , O rottennesse thou art my father , O worme thou art my mother , and my sister . Beleeve me saith Augustine , in opened sepulchres have been found in dead mens sculs , earth-toades ; in their nerves , serpents ; in their bowels , worms . This is a grave meditation , and profitable contemplation to thee , O man ; and I pray thee consider it deeply with mee . I am assured to die ere it be long , but thou art hewen out of that same rock , thy mothers bellie with mee ; and art made of that same stuffe , dust and ashes with mee . I am conceived in sin , so art thou ; I am born in sin , so art thou ; I am fostered in sin , so art thou ; I am in the prime of my years , but alas , in the strength of sin ; I know not if thou be in the first , I know well thou art in the last and worst estate . God immortall pitie us mortall men , and prepare us in time to redeeme our mispent time , and to number our dayes one by one , for feare , when the decretorie day of death is come , we have not oyle in our lamps , and our loyns girded towards our Masters coming . And againe we beseech thee , O gracious Father , who delightest not in the death of sinners , prepare us , of all sinners the most : for endlesse and unspeakable are the torments of an unprepared man before , at , and after death ▪ O dissolute and desperate sinner , then make no more delay , and let thy conscience be troubled at this , let thy spirit tremble at it , let thy heart smart for it , and let all the faculties of thy soul be afraid of it , that when it is come , ye need not to fear at all .

Use of exhortation . Timely preparation surest provision . Use of exhortation . Therefore let us not be so foolish and sluggish , as those who onely learn to die upon their death-bed , as if it were an easie and momentanie lesson . Augustine , Sero parantur remedia , cum mortis imminent pericula . It is no time to prepare remedies , against imminent death . Foreseen dangers , harme least . But let us studie it in the morning , that the evening of our dayes may bee calme and peaceable . Yea , let us gather our selves together before the supreme decree of death passe out against us at unawares , that so wee may meet it with as much readinesse of minde , as it is willing with greedines to receive us , who should not be drifters off of repentance , like Salomons sluggard ; or any more supersede , flatter or foster our selves with vaine and deceitfull conceits of the immortalitie of this melting mortalitie , or admire this dying carcasse , which the wormes must feed upon ere it be long , or be ravished with the astonishing fabrick of our bodies which are but clay tabernacles , and death at our flitting will dissolve the pinnes thereof . Therefore O young man , remember thy Creator in the dayes of thy youth . O strong man , go not a whooring from the living God! O old man , who hast one foot in the grave already , let death be set before thy eyes ! And thinke not , O beastly drunkard , O devouring glutton , but as thou insultest over thy companions in the excesse of meat and drinke , so thy liver will faile thee , and the powers of death , and of the grave shall triumph over thee ere it be long ! O leacherous man , who sowest where thou darest not reap , deflowring virgines , defiling the honourable bed of marriage ; the fierie heat of thy concupiscence shall be quenched in the flouds of oblivion ere it be long ! O avaricious extortioner ! O ambitious worldling , howbeit now thou canst pledge whole monopolies , devoure widows houses , eat up the poore , rob the altar , yet thou shalt get one morsell that thou canst not digest ere it be long ! O generous man , howbeit thy heart now erected in thy breast inthe forme of a restlesse piramide be the fountaine of thy life , it shall be dryed up like a summer strype , ere it be long ! And as it was primum vivens , so it shall bee ultimum moriens , ere it be long . O brave man , thy noble and straight face , which now contemplates the heavens , shall bee defaced in the slimie valley ere it be long ! O wise man , who knowest the estates of kingdomes , the secrets of princes , the mysteries of nature , and hast made up a store-house within thee of all commendable vertues ; thou and they shall perish together ere it be long ! O eloquent man ( whom of all men I thinke to be most compleat ) thy tongue which now floweth like milk and honey , and powreth Nectar , and Ambrosia upon the famished and thirstie souls of thy hearers , and drowneth as it were the soyle of their hearts with a soft-silver running river , shall lick the dust ere it be long ! O thou comely Rachel , beautifull Bethsheba , alluring Dalilah , thy pampered and well covered skinne , in the grave shall be like that of a drudge , or vile kitchin-maid ere it belong ! O young gallant , who art enamoured with thy beautie , thinking thy self another Adonis , Nereus , Narcissus , thou shall be like Aesope , or Thersites ere it bee long ! And whatsoever thou be , O man , hear what I say , Thy force once must languish , thy sense faile , thy body droup , thine eyes turne in thine head , thy veines break , thy heart rent , and thy whole frame like an old rotten oak shall fall to the ground , or like a leaking ship , shall sinke into the harbour of thy grave . The wise man compares thee to a ruinous house , which decayeth piece and piece ; but that comparison is familiar to those who are acquainted with scripture . The certaintie whereof should weane and spean our affections from the base things of this earth , and should worke in us an ardour of minde , a vehemencie of spirit , a serious and sedulous endeavour to bee delivered from the prison of this body , the Red sea of the miseries of this life , the captivitie of sinne , the thraldome of our corruption , the tyrannie of Satan . Yee know , if a couragious man be many years in a stinking , solitarie , and dark prison , he would be glad to change his infamous life , with a glorious death : But if the judge command the jailour to bring him forth to bee set at libertie , I pray you , when he seeth the brightsome light of the sunne , and tasteth of his wonted joyes in meat , drink , apparell , companie , is he not ravished within himself ? Even so it is with us , while we are in Mesech , in the Egypt of sinne , under our spirituall Pharaoh the devil , being compassed about with robbers on the land , pirates on the sea , hereticks in the church , few or no godly men , we cannot but be plunged in a deep dungeon of grief and sorrow . But when it will please that unappealable judge , that high possessour of heaven and earth , to command the jaylour , Death , to loose us from the prison of this body , then we shall behold the glorious face of the Sonne of righteousnesse , and eat and drink of him , who is the bread and fountain of life , and be clad with the robe of his justice , and enjoy the blessed companie of Saints and Angels in the highest degree of happinesse . This heavenly meditation so possest many godly ones of old , that long before-hand , not hating their naturall , but longing after a supernaturall life , welcomed and invited death . This made Moses to preferre the reproach of Christ before the court of Pharaoh . This made Elias to cry out , It is enough , O Lord , take my soul , for I am no better then my fathers . This made David to say , Into thy hands , O Lord , I commend my spirit , because thou hast redeemed my soul . This made Polycarpus to say , Receive me Lord , and make me partner with thy Saints of the resurrection . This made Ignatius , Pauls disciple , Bishop of Antioch to say , I care not for things visible or invisible , so that I may winne Christ . And in another place , fire , gallows , beasts , breaking of my bones , quartering of my members , crucifying of my body , all the torments of the devil together , let them come upon me , so that I may enjoy my Lord Jesus , and his kingdome . This made Hilarion to say , Depart my soule , why fearest thou ? why tremblest thou ? thou hast served CHRIST now almost seventy yeares , and art thou afraid to depart ? This made Jerome to say , Let us embrace that day ( viz. of death ) which shall assigne every one of us to his house , which shal free us of the snares of this age , and restore us to paradise and the kingdome of heaven . Which made Gregory Nazianzen to say , That that day shall make us partakers of that fruition and contemplation of the soveraigne good , and place us in the bosome of Abraham , and shall unite us to the assemblie of Saints and congregation of the just : where , saith Epiphanius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. The garners are sealed , and the time fulfilled , and the combate ended , and the field empty , and the crownes are given . This made Augustine to say , I desire to die , that I may see Christ , and I refuse to live , that I may live with Christ . This made Ambrose to say , I am not afraid to die , because I have a good master . This made the Apostle St. Paul to say , I desire to be dissolved , & to be with Christ , for that is the best of al : and , That al otherthings are but drosse and dung in respect of the excellencie of the knowledge of Christ . God worke this desire in us , for while wee are at home in these bodies , we are absent from the Lord , and ground it upon the assurance of the remission of our sinnes , and our perfect union , and plenary reconciliation with our God in Christ Jesus . The Lord give us grace to be perswaded with the Apostle , that if the earthly house of this tabernacle be dissolved , we have a building of God , an house not made with hands , eternall in the heavens , 2 Cor. 5. But alas , here is our miserie , that every one of our bodies is a remora to hinder the ship of our soules to stretch sail within the saving harborie of Gods crowning mercies . God fasten the anchors of our faith and hope therein , that after the tempest of this life we may enjoy peace , and everlasting happinesse .

Doct. 3. It is bootlesse to feare what wee cannot avoid . The third doctrine by way of consequence , is this , It is appointed . Then let no man fear death : for it is inevitable , and whether we flie from it , or goe to it , it ever followeth us at the heels ; it hangeth over our heads , as the rock doth Tantalus his head , which cannot bee removed . There are , who desire not to hear tell of it at all , and if the preacher urge this point , hee becommeth odious . To the old Latines this word was so ominous , that they periphrased it by another ▪ for when they should have said in plaine termes , Mortuus est , He is dead ; they said , Vixit , He lived : Abiit ad plures , He went to moe : for there are moe dead then living . As for the vulgar sort , they are so besotted with a bruitall stupiditie , that they thinke not on death at all . But a generous heart should make it its object , its butt , acquainting it selfe with it at all times , representing it before its eyes ; even in the least occurrences it may seize upon us . A king of France died of a small skelfe of a speare in the midst of his pastime ; An Emperour , of the scratching of a pinne ; Anacreon , of one graine of a raisin ; Aeschylus , of the shel of a snaile , which fell from the clawes of an Eagle in the aire ; Milon , with both his hands in the clift of an oak ; Charles of Navarre , of the fire of a candle in aquavitae ; Philemon , and Philistion , of laughter ; Dionyse Tyran . Diagoras and others , of joy . O what a feeble creature is man , that the very least vermine , spider , gnat , doth kill him , and yet feareth death , which the Hart , the Elephant , Phoenix , and longest living creatures must yeeld to , without any grudging or reluctance . Certainly there is no passion more violent in man then feare , and produces more strange effects ; but of all feares the fear of death is the most foolish , mad and desperate , for it may wel hasten & aggravate , but never stay or diminish the dint thereof , Multi ad fatum venere suum dum fata timent , Many precipitate their end in fearing it . Seneca in O Edip. Optanda mors est sine metu mortis mori : the most desirable death is to dy without fear of death , Idem . Aristotle the chief of Philosophers , calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , most fearfull , because as it cannot be eschewed , so it killeth the man . Yet this is a maxime , that no sound naturalists will goe from , that good and valiant citizens ( such as Pericles praised in his funerall oration ) should undergoe it , for the defence of their wives , children , friends , citie , countrey , gods . And the Stoicks themselves defend their Philosophie to bee a continuall meditation upon death , because the motion of the soule being ravished out of the body by contemplation , is a prentiship or resemblance of death . And they deemed him to be the best Philosopher , who gave the surest precepts against the feare of death . So in my opinion , he is the best divine , who teacheth himselfe and others to doe well , to die well . Would we die well , let us first doe well . Qualis vita , finis ita : such life , such death . August . Non potest male mori , qui bene vixerit ; he cannot die ill , who lived well ; for a godly life hath a happie death . The very Paganes of old , the Romanes , Greeks , Egyptians , who howbeit they became vaine in their imaginations , and their foolish hearts were darkned , Rom. 1. 21. and ignored the resurrection of the dead , yet they might have taught many of us now adayes , by a spotlesse life before the world to die well , because they esteemed , an easie death should follow after a reproachlesse life . But alas , men live now , as if there were no death to follow , no hell to swallow , no count to render , no judgement to be executed , no soul to keepe , no God to fear , no devill to torment : or else they lull themselves asleepe on the devils pillow , the cradle of carnall securitie : And with the Epicure , Sardanapalus , and the rich glutton , they never thinke upon death till it surprise them , and they either care not , because they conclude , there is no pleasure after this life , or else they despaire , casting themselves headlong into horrible agonies , and inextricable perplexities . In the mean time ye may wonder , that Pythagoras , Socrates , Anaxarchus , Codrus , Cleombrotus , Curtius , Seneca , Cato , Cleopatra , died resolvedly , and yet they knew not where they were going . Why then are we pultrons and cowards , seeing we are assured to go upon the wings of angels to the bosome of Abraham . Their naturall courage made them to disdaine it , Mors non metuenda viris , Manhood is not daunted with death , Lucanus . Shall not then our spirituall knowledge perswade us that our death is nothing but a passage to life , a passe-port to immortalitie , a doore to paradise , a seasure of heaven , a chartre upon glory ; or , as saith Bernard , a passage from labour to rest , from hope to reward , from the combate to the crowne , from death to life , from faith to knowledge , from pilgrimage to our long home , from the world to our father . And as another saith , It is a change of the crosse , unto the crown ; of the prison , to the palace ; of captivity , unto liberty . Scripture is more pithie , it calleth it , A sleep , a rest of our flesh in hope , a going to our fathers , a gathering to our people , a recommending of our spirit to God , a rendring up of the ghost , a walking with God and the Lambe . Object . But some may say here ; Why should we not fear , seeing worthie persons , yea reverend church-men who led a godly life , and exhorted sundrie not to fear , were mightily troubled at their death , and when they should have had most peace , they were most disquieted ? I answer . Their fear was a diligent , not a diffident ; a holy , not a hellish ; a filial , not a servile ; a godly , not a devilish fear ; because they feared God as a judge , and they hoped in him as a Saviour ; they feared him , and so they sued for him , appealing from the tribunall of his justice , to the throne of his mercie ; ab irato Caesare ad placatum , from an offended God in the height of his justice , to a pacified God in the depth of his mercies . And I would have the simple ignorant people to ▪ know here , that outward disturbances in fits , of heavie , exasperate , inveterate sicknesse , are not evident and infallible tokens of a totall or finall desertion : for the godly patients may have inward joy , glorious and unspeakable , which the standers by see not . And by the contrarie , some who have led a lewd life , without any remorse of conscience , or compunction , or contrition of heart , may seeme to have a peaceable death , and say that they are ready for their God , when in the meane time their heart giveth their mouth the lie . Others desire to die , because of great povertie , or intolerable paines , or losse of goods , good name , friends , &c. But God make us not to fear death ; because we are assured of his favour in the pardon of our huge , and manifold transgressions , and imputation of Christs righteousnesse , for that is only the thing which justifieth us before God .

Use of encouragement . Then why Use of encouragment . Death is an enlargement from thraldome , a delivery from troubles . should we fear death ? Agathias calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the mother of tranquilitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the stayer of sicknesse : Euripides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the greatest remedie of evills : Aeschylus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the medicine of incurable diseases : Anacreon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a deliverie from travels ; which after trouble , giveth us rest , healeth our sicknes , taketh away our povertie , endeth our greatest feares and cares . It is the way of all flesh , and it is common to kings and beggars , as well to die , as to be borne . And one of the seven sages , Thales , saith , that they are both indifferent . But to Christians they are both profitable , for Christ in life and death is advantage : Philip. 1. 21. If it please the Lord we live , let us employ our life well , for it is a talent given to us for the use of our Master ; if to die , what need we to fear ? for all these who are gone before us cry out , Come , come after us ; there is no danger in death ; all the hazard we incurre , and jeopardie wee run into , is in our lives . Is not this life a continuall miserie , a perpetuall tempest , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a common hostage , and receptacle of all calamities , and our death is an issue of these miseries , the harbrie mouth , leading us to the most sure haven , the heaven of heavens , the bridegroomes chamber ? 1 Object . Death is most dangerous , and so most fearfull , because it is the way to hell , from the which there is no regresse . Answer . To the wicked indeed it is such , but to the godly it is the gate to heaven , and hither you must make your progresse . 2 Object . It takes away my life , which is so near and dear unto me . Answer . Upon a condition to give a better which shall never bee taken from thee . 3. Object . But my losses are great . Answer . Let me never hear that of thee againe , that it is a great losse of such a mans life , or that thou losest any thing in death ; that is an idle querimony , to the which Socrates answereth , O dii boni , quantum lucri est emori ! O what great gaine is it to die ! for ye may leave an earthly possession , for an heavenly patrimonie ; uncertaine goods , for a certaine treasure ; the company of the wicked , for Saints and Angels ; earth , for heaven ; basenesse , for glory ; unsufficiencie , for alsufficiencie . 4. Object . But there are paines in death . Answer . There is nothing without paines , and the better the thing be , the greater paines : but to speak properly , it is the remnant of thy life that tormenteth thee , and not thy death : for what is it but a not being in this world ? for when we are , death is not : and when death is , wee are not . Now a not being hath no dolour : for as when wee were not at all , wee found no dolour , so when we shall not bee , wee shall finde none . Wherefore then fearest thou the day of death ? for every day of thy life is a preparation to it ; and that last period of dayes is not properly thy death allenarly , for every day contributeth to it . And as the last drop emptieth not , nor filleth the bottle , and the last path wearieth not , nor the last stroake cutteth downe all the trunke of the tree , but every one helpeth another : so every day we go to death , and the last , wee arrive at it . So that it boats with us , it rideth behinde us , and leaveth us no more then the shadow of our bodies , till at last it cut the thred of our desires and lives , and take us from the world , and from our selves . So that we die at all houres , and all moments , and if we desire to live long , we enjoy a languishing death victorious in many assaults . So that Epictetus answered well to Hadrian , demanding this question , Which is the best life ? he answered , The shortest . And Solomon saith , That the day of our death is better then the day of our nativitie : for this is the beginning of our dolours , and that is the end , and our accesse to supreme happinesse : for then this body shall returne to the dust , and the spirit to God the giver , with whom we shall enjoy a full life , and our passions shall be buried , and our reason enlarged , and the whole man placed in his owne element , the heaven his countrey , from the which hee was banished .

Furthermore , did not Cicero , Seneca , and before them Theophrastus , Crantor , Xenocrates , leave rare monuments and documents , against immoderate dolour in death , as also against the fear thereof ? but thou art better taught then those , that death is the very entry to that eternall day , nunc stans feast , Sabaoth , with the Ancient of dayes , and that the separation of the soule from this body , is nothing but an union and communion with God . And shall naughtie souldiers under their temporarie captaine , hazard their mispent life at the mouth of the canon in a furious skirmish for the pennie-pay , and thou not lay down this tedious life for the kingdome of heaven , whereunto thou hast undoubted right , by thy triumphing generall , the captaine of thy salvation , the Lord Jesus , the Lord of Hosts ? 5. Object . But the pangs of death are insupportable , who can abide these cruell and deadly wounds ? Answer . That same Jesus by his glorious and meritorious death , hath sweetned , seasoned , sanctified them to thee in such fashion , that they shall be unto thee like the launcet of a Chirurgion , which pricketh and healeth together like worme-wood ; or the potion of a skilfull mediciner , which is sowre , but wholesome . 6. Object . But the feare of judgement after death , maketh me afraid . Answer . That same Lord Jesus , judge of judges , thy eldest brother shall be thy judge , in that great day of retribution , and remuneration , and hee cannot but looke upon thee with compassionate eyes , seeing he is flesh of thy flesh , and bone of thy bones , and thy cause is his cause , for he is thy advocate , and intercessour daily . 7. Object . But the paines of hell , which are unspeakable , universall , eternall , are very fearfull , and much affright me . Answ. That same Jesus thy redeemer , as he made the grave his bed , so hee keeps the keyes of hell , and the gates thereof cannot prevail against thee . To conclude then , let us all resolve couragiously to attend death , laying aside all fear , ever hoping that the Lord shall be with us , to the end and in the end .

Blessed shall we be if we die in him , for so we shall rest from our labours , and in death celebrate three solemnities . First , our birth day : for wee shall revive . Secondly , our mariage day , which shall be accomplished with Christ . Thirdly , our triumph day : for through Christ we shall triumph over the world , our own flesh , sinne , death , the grave , hell , the devill , principalities and powers whatsoever , and receive that crowne of glory . So that through Christ we are more then conquerours , who saith , I will redeem them from death : O death , I will be thy death : O grave I will be thy destruction , Hosea chap. 13. 14. Are wee gods in Christ ? let us not fear death . Lethum non omnia finit , Propertius : Death puts not a period to all things . I say more , death maketh us endlesse . Cicero affirmeth , that after death hee shall bee immortall . Horace , that the best part of him shall live . Ovid , that the best part of him shall be carried above the starres . The Egyptians , Brachmanes , Indians , Thracians , Persians , Macedonians , Arabians , Americanes , and all polished nations have consented to the immortalitie of the soule . But here wee surpasse them , that after death and resurrection , our bodies shall live for ever . This is an essentiall and fundamentall point of our belief .

THE SUBIECT . Men once to die .

NOw let me speak of the subject of this assertion , Man once to die . It is not said in the originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to all men ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to men ; because indefinite propositions in matters necessary are universall . The meaning is , All men and women must once die . Ovid , Tendimus huc omnes : we tend all to death , and that once . Horace saith very well , Omnes eodem cogimur : Omnes manet una nox , & calcanda semel via lethi . This is a passage common to all ; and let it be so , wee should live again , wee must runne over the same race . Catullus , and Epictetus say , That as our life is but one day : so our death is but one night .

Doct. Death is certain in uncertaintie . The doctrine upon the subject is this : As there is nothing more certain then death , so there is nothing more uncertain then the time , place , and manner thereof . This doctrine hath two points .

I prove the first , that there is nothing more certaine then death , leaving the former reasons . First , from the word fatum , which expresseth the nature of death ; so called , a fando , because the Lord hath spoken it ; his word is his work . And seeing he hath uttered this sentence , That all men must once die , it cannot but come to passe . So that there is a fatall , infallible , inexpugnable , necessitant necessitie laid upon man , once to die . Man is tearmed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the end of all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nature perfected , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a visible God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a compend of this great world ; and as the heavens and earth wax old and perish , so he , the resemblance of both , must follow the patterne . I confesse with Zoroaster and Trismegistus , that he is an admirable piece of nature , because both natures , superior and inferior , uncreated and created do meet in him . And if these visible creatures bee as so many scales , to climbe to that invisible Creator , man must be one of the most curious steps of that ladder . If we look within the intrals of the earth , we may see there rich mines of silver , gold , and precious stones . If we behold the face of it , we shall finde there such a varietie of herbs , flowers , fruits , trees , creatures , which may breed admiration in the dullest spirits . And is the sea lesse admirable , by reason of the flux and reflux thereof , the quantitie of fishes and monsters therein nourished ? And is the aire any thing inferior to these two : full of fowles , clouds , raines , snow , haile , lightnings , thunder , and innumerable meteors ? But when wee lift up our eyes to the astonishing vault of heaven , whose curtaines are spread over these , enlightned with the sunne and moone , and twinkling stars , with their towres , retowres , aspects , effects , influences , we cannot but be ravished with a more singular and divine contemplation . Yet here is a greater wonder , that all these things are abridged in thee , O man , of seven foot-length ? And as the world is a book in the which God may be read in capitall letters : so both the world and God , may by the most ignorant , easilie be read in thee as in a written table , seene in thee , as in a clear glasse . Thy flesh represents the dust ; thy bones , the rockes ; thy liver , the sea ; thy veines , rivers ; thy breath , the aire ; thy naturall heat , the fire ; thy head , the heavens ; thy eyes , the stars ; thy joynts , moving so actively , sinnews stirring so nimbly , senses working so quickly , like the secret resorts of nature , But I pray thee enter within thy inward parts so excellent ; thy spirit so supernatuall , thy reason so divine , thy appetite so infinite , thy soule 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the engraven image of God : thou maist justly say , that thou art ultimus naturae foetus , the last essay and effort of nature , and the theater whereupon God may be seene with mortall eyes , representing the foure corners of the world : thy face , the east ; thy back , the west ; thy right side , the south ; thy left , the north . And whereas other creatures have their countenance downward towards their naturall mother the earth , thine are upward , toward thy spirituall father , God ; that thou mayest raise thy self from all earthly vanitie , to a serious contemplation of the divinitie , wherein are placed thy unchangeable comfort , thy unspeakable contentment , thy unconceivable felicitie . Whence I inferre this ; Whatsoever of us is like to the creature , must die ; but that which hath received the indeleble character of God , is perpetuall . So that our souls are immortall , our bodies are vassals and slaves of death , in which respect wee are all said to die .

And that this doctrine may bee the more clear , I shall prove it in the second place by way of induction . Look to the vertues ; the stout as well as the rash , or the coward ; the temperate , as well as the untemperate or stupid ; the liberall , as well as the prodigall or avaricious ; the magnificent , as well as the niggard or vainglorious ; the magnanimous , as well as the proud or pusilanimous ; the modest ; as well as the ambitious or base minded ; the meek as well as the angrie , or angerlesse ; the courteous , as well as the flatterer , or churlish ; the sincere , as well as the dissembler , or bragger ; the civilized man , as well as the rustick , or the scoggen , or the officious pleasant ; the just as well as the unjust , must all once die . The stout man may fight against death ; the temperate man keep a sober dyet to prolong his life ; the liberall propine it ; the magnificent make expences ; the magnanimous disdain it ; the modest smile at it ; the meek embrace it ; the courteous cherish it ; the civilized welcome it ; the just man execute judgements upon others ; but none of them can overcome death . Look to the superiour faculties . The religious divine in foro poli ; the curious lawyer , in foro soli ; the skilfull mediciner in his shop , must all once die . The first of these may teach of it ; the second may make a testament after it ; the third may prescribe a recipe against it , but none of them can cast off its yoke . Look to the arts and sciences ; the experimented Grammarian may finde out sundrie significations of the word Death in divers languages ; the dainty Poet may make an Epitaph or Epicede ; the flowing oratour , a funerall Sermon ; the subtile Logician may dispute pro , & contra ; the ingenuous moralist may discourse trimly upon it ; but what can these do , but what mortall men can do , after all that they can do , die ! Therefore let not the beaten warriour thinke , that all his stratagems can defend him , or the polished polititian dreame that all the maximes of Matchiavel , or the counsell of Achitophel can preserve him . Let not the Geometer bee so busie , as to search out the place ; or the Arithmetician , number the day ; or the Astrologue , tell the manner of his death : let not the profound naturalist wade into the deep thereof ; nor the transcendent Metaphysician flee from it : for there is no art nor science under heaven which will learn a man not to die . Looke to the ages ; the embrion in its mothers bellie , the babe on its mothers breast , the wanton child , the rash young man , the strong man , the wittie man , the old man , the decrepit man ; all must once die . Look to the conditions of men : Prince , pastor , and people , all must once die . And to compendize that which I thought to enlarge , both elect and reprobate , all must once die ; they for the abolition of their miseries , and position of their happinesse : these for the position of their miseries , and remotion of all happinesse . They to be glorified in soule and body : these to bee damned in both . So that the godly die , that they may live to God , and with God in heaven ; the ungodly die , that they may live to the devill , and with the devill in hell . God preserve us from hell , and reserve us to heaven .

I prove the second point of this doctrine , which is this ; There is nothing more uncertain , then the time , place , and manner of death , as a poet saith , Nemo novit mortis tempusve , locumve , modumve : The time , whether in the spring , summer , harvest , winter of the year , or of mans years ; whether at the point of the day , morning , mid-day , evening , night , midnight , it is uncertain . He that dieth early in the morning , is the babe ; he that dyeth at the third houre , is the young man ; he that dieth at the sixt houre , is the strong man ; he that dieth at the ninth houre , is the old man ; and he that dieth at the eleventh houre , is the decrepit man . And therefore the Greek poet compareth man to an apple , which is either pulled off before the time , or else in time falleth off on the ground . And Epictetus to a candle , which is exposed to winde ; it may shine a little , and then goeth out . The place , whether in thy house , or in the temple ; in thy bed , or at the table ▪ in the mountain , or in the valley ; in the wildernesse , or in the fields ; on sea , or by land ; in or out of thy countrey , it is uncertain . The manner , whether by sword , famine , pestilence , sicknesse , heat , cold , hunger , thirst , racke , rope , by peace , or warre , by a naturall or violent death , it is uncertain . Of all these I might bring both exotick and domestick examples , but I leave them to your daily reading , and hearing of divine and profane histories . Onely I inferre these uses upon the precedent doctrine , by way of direction from the dead , and consequently from these two dead corps lying before us .

Three directions touching the certainty of death . Direct . 1. In life remember death . Receive first then three directions upon the first point , viz. The certainty of death .

The first direction is , Vive memor lethi , fugit hora , Persius . In thy life remember of thy death , for thy houre slippeth . Time is precious , but short ; and this is a hard lesson , Memento mori . This was accustomed to be said to the Emperours in that great triumph at Rome , Memento mori , homo es , mortalem te esse memineris , Remember to die , man thou art , and remember that thou art mortall . All these did follow Philip , Alexander the greats father , who commanded his chamberlain thrice every day to round the same sentence in his eares . To this effect , when the Egyptians did solemnize their natall dayes , they had a dead scull upon their table , to put them in minde of their mortalitie . One Church-yard in Paris , I remarked , hath moe sculls , then there are living heads in Scotland . St. Jerome was wont to have in his studie before him , a dead mans scull with a running glasse . But alas , such is our follie , that scarcely can wee remember of death , when wee see the same painted upon the mort-cloath : wee may lose a legge to day , an arme to morrow , an eye the third day , and these will not teach us to prepare our selves towards it . Consumption in the lights , a stone in the bladder , the gout in our feet , the palsie in our hands , 2000 known sicknesses in our bodies , ( to omit unknown , for every member of our bodie is subject to diverse diseases ) will not advertise us . Our house is ruinous , but we cannot flit out of it . Chance telleth us , that death is latent ; infirmitie , that it is patent ; old age , that it is present , as saith Hugo . What ? for all this we cannot be enough admonished . And this is it that Jerome findeth fault with , Quotidie morimur , quotidie commutamur , & tamen aeternos esse credimus : We die daylie , we are changed daily , yet we think our selves eternall . In the mean time , in our most lively life we may perceive the verie print and footstep of death . For we do see continually , and hear the cryes of mothers for their children ; of spouses , for their husbands ; of servants , for their masters ; visitation of sick , mediciners , preachers , in our houses , at our bedheads , all warning us , that we are besieged by death .

Direct 2. So live as thou wert pres●ntly dying . The second direction is , Fac hodie , quod moriturus agas : so lead thy life as if thou wert even now dying . Every day that we live ( complaineth Anselmus ) wee come from our countrey to our banishment ; from the sight of God , to darknesse ; from the pleasure of immortalitie , to the corruption of death . Petrarcha affirmeth , that he had not a morrow to look to ; and that to day he was prepared to die . Seneca , a divine Philosopher to this purpose : Dic dormitanti , potes non expergisci ; dic experrecto , potes non dormire ampliùs ; dic exeunti , potes non reverti ; dic redeunti , potes non exire : id est , Tell to him that sleepeth , it may bee that he awake not ; and to him that is wakened , that perhaps he shall sleep no more ; and to him that goeth forth , that he shall not return ; and to him that returneth , that perhaps he shall not go back .

Horace . Quis scit an adjiciant hodiernae crastina vitae , Tempora dii superi . &c. Martialis . Sera nimis vita est crastina , vive hodie .

Both did borrow it from Euripides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : It is too late to morrow , live to daie . Happie is the man whose way , journey , time , businesse , breath goeth together , walking before GOD as Abraham , with God as Enoch , in God as Paul . Happie is the man , who is ever ready , like a ship to loose with a faire winde ; like a horse for the bell , not standing still as Joshuas sunne , or returning back as Ezekias sunne , but running its race as Davids sunne . Provident is he who maketh this testament aforehand , and calculats this year to be his climacterick year ; this day , this houre , this moment , this breath to be his last .

Horace . Omnem crede diem tibi diluxisse supremum ,

Imagine every day to be thy last day ; for this life is a lead , and not a propertie ; a farme , and not an heritage ; an hostage , and not an abode ; if God warne thee to remove , thou canst not suspend his summons .

Direct 3 ▪ Look alwayes to thy end . The third direction is , Respice finem : Remember thy end ( saith the wise man ) and whatsoever thou takest in hand shall prosper : thou mayst well propone , God dispones . Thou mayst entitle thy self with Alexander the conquerour , the sonne of Jupiter Hammon ; and with Sapor king of Persia , brother to the sunne or moone , copartner with the stars , king of kings : and exalt thy self with the titles of the king of Spaine , Prester John , the Turke , the king of China ; thou mayst saile over the mountaines with Antiochus , dry up the rivers with Sennacherib , and bridle the seas , as the Monarchs in their pride have attempted ; who with Edom have lift up themselves above the clouds , as the eagle , and builded their nest amongst the starres . But if thou have not builded upon the rock of Sion , thou hast erected but a Babel , a masse of confusion , and death shall crosse , crush , and cut all thy designes , and harbour thee in the place of silence , where thou shalt neither see , nor be seene any more . Thou shouldst then meditate on these three : 1. Respice , Look back to that which thou wast , Earth : 2. Aspice , Behold what thou art , Earth . and 3 prospice , Consider what thou must be , Earth . There thy beginning , continuance , end . Lord teach us to beginne well , to continue better , to end best of all : for the end crowneth the work .

3 Directions touching the uncertainty of death . These are the three directions upon the certainty of death : receive also three other directions , upon the uncertainty of the time , place , manner .

Direct. 1 Thinke everyday thy last day . The first direction is upon the Time . Howbeit it bee certain to God , yet to man it is uncertain : yea to Christ as hee is the sonne of man , who cometh as a thief in the night . Therefore let us have oyl in our lamps , and our loynes girded toward our masters coming : let us watch and pray , not knowing the day nor the houre . The preterit time is gone , the present is a moment ; and the future is uncertaine . The day is short , the worke is great , our Master is at hand , therefore let us be busie , saith Rabbi Simeon . And if Apelles the painter , thought every day lost wherein he drew not a line : So we Christians , with Bernard , should think every moment of time lost , which we have not consecrated to God . Seneca affirmeth that a great part of our life slideth away with evil doing , the most part by nothing doing , the whole by doing that which we should not do ; and in the meane time death commeth upon a suddentie . Doth not one complaine that he hath left his house halfe builded ; the other that his victory is not crowned ; another , that his meditations are not printed ; another , that he hath not married his daughter ; another , that hee hath not payed his debts ? And why ? because we are improvident , and have not in time thought upon our last time , which God in his wisedome hath not revealed unto us , for fear wee be holden in continuall inquietude . Augustine saith well , Vnus dies ignoratur , ut multi observentur : which Gregory expoundeth , The last houre is uncertain , that we may suspect it , and hasten to it . Davids child died an infant , Eutychus a youth , Sampson a strong man , David an old man , Methusalem a decrepit man . God teach us to be ready at all times , for death is a fixed point which we must touch .

Direct 2 What we expect somewhere , let us wait for every where . The second direction is upon the place . Because wee know not in what place death will seize upon us , let us wait upon it in all places ; for there is no corner in nature , but death reignes in it , subduing all things under it self , as an implacable tyrant . The babes in Bethlehem died in their swadling clouts , Jacob in his bed , Eglon in his summer house , Saul in the field , Sennacherib in the temple , Joab at the hornes of the altar , a Marquesse of Mantua , Speusippus a Philosopher , and one of the Popes of Rome , in the armes of whores . Let us send short and pithie ejaculations to God in all places , that he who is omnipresent , may bee powerfully present with us , where death encountereth us , and in what estate wee meet it , in that same we shall compear in judgement .

Direct 3. An uncertain death requires a prepared life . The third direction is upon the manner . This is a saying repeated by many , ad vitam unus est exitus , ad mortem paenè infiniti : There is one passage to life , viz. our mothers bellie , but to death , are almost infinite . Raman hanged Jobs sons , smothered the mothers of Jerusalem , with their younglings starved to death ; Herod worm-eaten , those of Sodom burnt with fire and brimstone , those of the old world drowned with an uncomparable deluge of waters . Diverse are the kinds of the Saints death ; Esay was cut through the middle with a saw ; Peter , James , Paul and John , beheaded ; Steven , Philip of Bethsaida , and Matthias stoned ; Bartholomew his skin pulled off him ; Thomas thrust through with a spear ; Luke hanged ; Andrew , Simons brother , and Christ himself crucified : of the Christians under the Emperours of Rome , some pricked , some rosted to death , some devoured by cruell lyons , some by ravenous wolves , some by fierce tigres , some with one or other exquisite torment pained to death . Our lesson is , who are here present , to lead a sanctified , and renewed life , serving God without feare , in holinesse and righteousnesse before him all the dayes of our life , that wee may obtaine a pleasant , easie , and precious death in the eyes of the Lord ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; an happie death is immortalitie to soul and body : for every manner of death , how execrable soever , shall be sanctified on the tree , whereon Christ was crucified . And thus farre of all the points of my text .

The conclusion . Now my Noble , Honourable , Reverent , and well beloved Auditors , least I should omit any circumstance of this action looked for by you , I come to these two dead corps lying at the lippe of the grave , from which yee have received six directions , and if they could speak any more , they would make up the seventh , which is the most perfect number , that is to say , Learne of us to die , for ye must follow after us ; and we cannot come backe unto you . So their mouthes are stopped , and we need not to speak unto them any more , for they will not hear us , therefore wee must speake something of them . To pray God for them , we should not , for it will not availe them ; to praise them ( howbeit praise worthie ) I am assured that criticks and censurers would take to themselves larger matter , then perhaps were given them , all consenting with one voice and minde , that I a friend were driven by the violent streame of affection , and the tempestuous storme of passion , either upon the Scylla of ostentation , or the Charibdis of assentation . But I hope the saile of my sinceritie shall carry the ship of my minde from these two rocks , to the safe harbour of your favourable audience , and sparing censures ; and that my mouth shall utter nothing , but that which the carper himself , a framed friend , an impartiall judge , a charitable christian ought to say , to wit , That this rare spectacle of one husband and spouse which cannot be severed in death , would seeme in the eyes of a naturall man pitifull and deplorable , but to us who see with spirituall eyes , joyfull and comfortable : for they are with God . And this is remarkable , Their joy was one , their grief one , their love one , their life one , their death one , their buriall one , their tombe one , their grave one , their glory one . And great is our union with them , howbeit we be separate for a while : for charitie biddeth us say , That our baptisme is one , our faith one , our hope one , our love one , our reward one , our pilgrimage one , our race one , our warfare one , our countrey one , our common-wealth one , our citie one , our religion one , our church one , our spirit one , our Christ one , our God one , the father of us all , above us all , in us all , all in all .

These are strait bands betwixt them and us , for that same golden chaine of mercie which hath pulled them unto heaven is fastned to our souls , that we also in our own time may be drawne hither . In the meane time we are banished and strangers , they gone home and citizens ; we in Sodom , they in Zoar ; wee in O Enon , they in Salem ; wee in a terrestriall cottage , they in a celestiall paradise ; we in clayie tabernacles , they in glorious pavilions ; we are on this border of the sea , they on the other ; wee drowned in the sea , they in the ark ; wee in the desert , they upon the top of mount Pisgah ; we in Egypt , they in Canaan ; we tost to and fro , they in the harbour mouth . Againe , we in a labyrinth , they in the fortunate Isles and Elisian fields ; wee hunt after shadows , they enjoy the substance ; wee amongst Bears and Wolves , they with the Lambe ; we fighting , they triumphing . And what more ? we sick , they whole ; we blinde , they enlightned with that inaccessible light ; we see through a glasse , they face to face ; wee know in part , they fully ; we poore , they rich ; wee naked , they cloathed ; wee weare clouts and rags , they bear crownes and scepters ; we hungrie , they satisfied ; we feed upon the fruits of the earth , they upon that quickning Manna , the bread of Angels ; we imprisoned , they set at libertie ; and that which the ignorant would thinke a wonder , wee dead , and they living . Why go wee then with mourning apparell , seeing they have white robes ? Why weep we any more , seeing all teares are wiped from their eyes ? Why do wee lament , seeing they sing songs of triumph upon golden harps and viols , with the melodious , harmonious sweet-singing-chorestrie of Angels ? Surely if it were possible that glorified souls were subject to grief , they have greater occasion to mourn for us , then wefor them , whose bands amongst themselves are so unseparable , that death cannot break them ; and greater love wee read not of any two then of these : for it is stronger then death . O happie couple above the eloquence of man and angel ! Many a loyall husband and chaste spouse would be glad of such an end . And what an end ? Let the envious Momus , and injurious backbiter hold their peace , and let me who stand in the presence of God , and in the face of his people , and in the chaire of veritie , tell the truth : to wit , That honourable Baron whose corps lyeth there in the flower of his yeares , in the strength of his youth , in the prime of his designes , even when young men use to take up themselves , is fallen , and mowne downe from amongst us , like a may flower in a green meadow .

His vertuous Lady who having languished a little after him , howbeit tender in body , yet strong in minde , and full of courage , took her dear husbands death in so good part , that shee did not give the least token of hopelesse and helplesse sorrow . Yet wearying to stay after her love , she posted after him , and slept peaceably in the Lord , as her husband before her .

This , Noblemen , Gentlemen , and men of account amongst us have assured mee . So then , as neither the husbands ancient house , nor his honourable birth , nor his noble allye , nor his able and strong body , nor his kinde , stout , liberall minde , nor the rest of the ornaments which were in him alive , and which recommend brave gentlemen to the view of this gazing world , could keepe him from a preceding death . So neither the spouses noble race of generous and religious progenitours , nor a wise carriage in a well led life , nor the rest of her womanish perfections , could free her from a subsequent death , both due to them and us for our sins . God hath forgiven theirs ; God forgive ours also . They have done in few , all that can be done in many yeares ; They have died well : God give us the like grace . In the mean time , their reliques and exuvies , terrae depositum , shall lye there amongst other dead corps , of their forebears and aftercommers , all attending a generall resurrection : And their souls the best part of them , coeli depositum , have surpassed the bounds of this inferior world , and are carried upon the wings of Cherubims and Seraphins , to the bosome of Abraham , for to change servitude with libertie , earth with heaven , miserie with felicitie , and to bee made partakers of that beatifick vision , reall union , actuall fruition of our God , in whose presence is fulnesse of joy , and at whose right hand are pleasures for evermore . How shall we then conclude , but with a hopefull and eternall farewel , till it please God , that wee all meet together on that great day , on Sion hill , and go into these everlasting tabernacles of the temple of the most High , in the holy citie , supernall Jerusalem , amongst the Hierarchies of that innumerable companie of Angels , the generall assemblie and church of the first borne , written in heaven by the finger of God , and the bloud of the Lambe ? When and where they with us , and we with them , and the whole multitude of the militant and triumphant Church , reunited under Christ the head , shall bee fully and finally glorified .

O fooles that we are , wee long with a vehement desire , to see our earthly princes coronation in this earthly kingdome : I pray you let us wish with an holy impatience , redoubled sighes , unfained groanes to be dissolved , and to bee with Christ , that wee may see our owne glorious coronations in that kingdome of glory ? For , O what solemnities ! O what festivities ! O what exultations ! O what exclamations ! O what triumphs shall be there ! when the heavens and earth shall clap their hands for joy . Why do these base minds of ours creep any more like wormes on earth , and soare not with the wings of heavenly contemplation , that our conversation may be in heaven ? Why do we not flie with the golden feathers of faith & hope , to embrace in the armes of our souls our gracious redeemer , who is at hand , & stretcheth forth his powerfull hand unto us ? O let us lift up our heads , & open the everlasting gates of our souls , that the king of glory may enter in , and finde roome therein , howbeit the heaven of heavens is not able to containe him ; who is the joy of the heavens , the hope of the earth , the light and life of the world , the ease of the oppressed , the comfort of the afflicted , the advocate of sinners , the reward of the just , our only Saviour . O let us set our affections upon him , and behold him , whose love shed abundantly in our hearts , should swallow all other love , who is the wisedome of God , and ours before the world , set as a rose of starres upon our head , when others shall bee confounded .

Therefore bow downe the knees of your hearts , with your voices , your hands and eyes unto heaven , saying , O come thou ( whom our soules both love and long for ) Lord Jesus , yea come quickly , and tye us unto thy selfe by the band of perfection , the coards of thy unspeakable loue . Wee die , wee divine after thee , O sweet life , O dear love ! Tarrie not while we are ready , but take us to thy selfe , and cover us with the banner of thy love , and present us holy , harmelesse , acceptable before thine heavenly father , that wee may dwell with thee , and in thee eternally , and through thee possesse the things which neither eye hath seen , nor ear hath heard , nor the heart of man was ever able to conceive .

Now to this Jesus our redeemer , to the Father our Creator , to the holy Ghost our comforter , one GOD in three persons , let us render from the bottome of our soules , all Honour , all Praise , all Glory , for ever and ever , AMEN .

AMEN .