I Wished, that the charge of prea­ching at this present, had bene laid vpon the sholders of another more fit and able for the purpose then I am: but seeing the dutie doth fall vpon mee so necessarilie, that I can­not put it from mee, either with honestie, or with a good conscience; I must needes make triall by the assistance of God, what I am able to performe.

Wherein, because I meane, not so much to applie my selfe to the dead, as to the instruction and edifi­cation of the liuing: I haue therefore chosen a Text, fit as I hope, for the present purpose & occasion out of the last chapt. of Ecclesiastes, 7. vers. in these words.

And dust returne to the earth as it was, and the spirit returne to GOD that gaue it.

The principall groūd or scope of the whole book of Eccle­siastes, is that all things in this world are exceeding vaine.The chiefe and principall point or ground of do­ctrine, whereabout Salomon (the pen-man of the ho­lie Ghost) is principallie occupyed in this booke, is brieflie propounded and set downe in the 2. vers. of the 1. chapt. and that in this manner; Vanitie of vani­ties, [Page]saith the Preacher, vanitie of vanities, all is vanitie. Whereby is signified, that neither true comfort, nor assured happinesse doth consist in anie creature vn­der the sunne:The meaning of the same do­ctrine, in the ge­nerall seope of it. and all to the end that the holie Pro­phet, or rather the Spirit of God, might call mens mindes backe from too much studie and delight in earthly & worldly things,The generall ende or vse of the doctrine. vnto the knowledge and feare of God; wherein onelie true comforte and fe­licitie are to be found. And for this purpose, he tur­neth his eyes round about the huge frame of this world,The reasons of it are mame. & by a diuine spirit, doth search into the na­ture, properties, effects, and euents, with the mutable estate of all things contained therein: from all which he gathereth sundry & manifold arguments, where­by he doth often proue and conclude the same pro­position: namelie, that all things vnder the com­passe of heauen are nothing else but vanitie and vex­ation of minde.

The last rea­son of all (and the same a ve­ry speciall one) is conteined in the present text taken from the consideration of mans mor­talitie.After all which arguments, followeth this argu­ment, which I haue read, And dust returne, &c. taken from the death and dissolution of man. The rea­son why this argument, beeing so strong and per­swasiue, is put in the last place; is not so much in re­gard of the order and degrees of mans life younger or oulder, whereof he treated a little before: not yet to proue that both man himselfe, & all things wher­of he is Lord and possessor,The vse which is to be made frō the same last reason: name­lie, that wee be carefull to spēd our life in well dooing. are fraile and transitorie: but for another more weightie and principall ende; namelie, to premonish all men to giue themselues in their life time to well dooing, seeing that after this [Page]life is finished, a man can performe nothing, either for his owne comforte, or for the benefite of other. Which is a most infallible truth,The reason why such vse is to be made. as is cleare and ma­nifest, both by naturall reason & experience: as also by the light of the word of God, which is the prin­cipall iudge and determiner of all things.The first rea­son is from ex­perience and the light of nature. And for the first; in death we all know that the instruments and faculties of the bodie, cunning, and skill, matter and opportunitie, doe all perish together. Wherevp­pon it followeth, that all actions and duties either acceptable to God, or profitable to man, doe vtterly cease, and haue an ende.

The second reason is taken from the word of God.But for a second more cleare & certaine proofe: the Prophet Dauid Psalm. 6. vers. 5. saith: In death and the graue is no remembrance of God. That worthie King Ezechias, pleading with God,Psal. 6. vers. 5. for longer con­tinuance of life, vttereth these words:Esa 38.18. The graue can­not confesse thee, death cannot praise thee, they that goe down into the pit, cannot hope for thy truth, but the liuing, the liuing, hee shall confesse thee, as I doe this day. To this purpose Iob affirmeth,Iob. 3.17.18. that In the grane all sortes doe rest and cease from their labour, and duties wherein the liuing are exercised and toyled. We will therefore con­clude with the 9. Chapter and 10. vers. of this booke,Eccles. 9.10. where the Prophet exhorteth all mē in these words. All that thine band shall finde to doe, doe it with all thy po­wer, for there is neither worke, nor inuention, nor know­ledge, nor wisedome, in the graue, whether thou goest.

Exhortatiōs are often set down in the word of God to stirre vs vp to make the vse aboue mentioned frō the considera­tion of our mortalitie. Ioh. 12.35.In regard hereof, the holie Ghost in sundry pla­ces doeth exhort vs, that wee should in our life time [Page]when fit occasion is offered, performe all good du­ties which are commanded in the word of God. As for example, our Sauiour Iesus Christ to this pur­pose, saith vnto the people: Iohn. 12.35. ver. Whilest it is light, take the opportunitie offered: because when the night commeth, no man can worke. The Apostle Paul in the 6.2. Cor. 6.2. Chap. of the 2. to the Corinthians, 2. ver. saith: Behold now the accepted time, beholde now the day of sal­uation. But yet more plainlie, the same Apostle ex­horteth: while wee haue time, let vs doe good to all: Galat. 6.10. that is, while we haue time & opportunitie (which onely consisteth and remaineth in this life) let vs performe duties: for when opportunitie is once gone & past, it can no more be called againe, then the winde or lightening, when they are passed from one parte of the heauen to the other.

So that it appeareth by all these testimonies, that it is the will of God, that whilest men liue; and be­fore their life is expired by death: they should bend thēselues with āll their strength, while time is graun­ted to them) to omit no Christian dutie which they owe vnto Almightie God, and vnto their brethren. Wherevnto, because wee are negligent & vntoward (as vnto all other duties and courses which the Lord in his singular wisedome hath appointed) therefore it is good to consider certaine reasons,Other reasons to the same ende. whereby wee may be perswaded and forced therevnto.

1. From the example of the bruite crea­tures which ale diligent in their kinde.And first of all, wee will beginne with brutish & vnreasonable creatures (as the Pismire, the Storke, the Crane, and the Swallowe) whose nature and propertie [Page]is, as the Scripture reporteth, to discerne the fit sea­sons to prouide for their owne commoditie and be­nefite; from those times wherein they cannot pro­uide: and therefore take the opportunitie of the first, before the latter commeth. And for proofe hereof, Pro. 6. Chapt. 8. vers. Pro. 6.8. the holie Ghost speaking of the Pismire, saith, that shee hauing no guide, gouernour, nor ruler, prepareth her meate in sommer, and gathereth her foode in haruest. And the Prophet Ieremy 8. Chap. 7. vers. saith,Ier. 8 7. Euen the Storke in the aire knoweth her ap pointed times, & the Turtle, & the Crane, & the Swallow obserue the time of their comming. And to those are all men sent, to learne this lesson: that fit opportunitie is to be taken, when it is offered; least it be afterward denyed.

The 2. reason from the dili­gence of men in their world­ly affaites.But if they be ashamed to learne of such vile and base Schoole masters (as indeed they haue cause to be ashamed; then let them learne of Mariners, hus­band-men, and men of all trades: who (lest they should be preuented) doe take fit occasion and op­portunitie, to performe all actions, both by sea and by land; which may make for their worsdly gaine and benefite. Much more then, should christians do the same, for the obteining of heauenly and diuine things.

The 3. reason is the singular fruit of a good life, which fol­loweth after death.Besides this, it is most certaine, that as men haue liued, so shall they die. If they haue done no good, nor brought forth christian fruites in their life time: death shall come vpon them sodenlie in that estate,The 4. is the most wofull euent that fol­lovveth vpon a vvicked life. and as a mightie and fearefull axe or instrument of [Page]the wrath of God shall cut them downe as fruitlesse trees. And all to the end, that they may be cast into vnquenchable fire: where is no place of doing, but of suffering importable torments; except to weepe, howle, and gnash the teeth, be dooing. A matter plaine and cleare in the rich glotton. Luk. 16. Where it is euident, that after hee had spent his time not in wel-doing, but in pride, excesse and pampering his bellie; sodenlie he died, and was cast into the place of tormēts, wher he could neither prouide for him­selfe and his owne deliuerance, nor for the benefite of his friends here vpon earth: but desireth water to coole his tongue, and relateth in what extreame mi­serie he was continuallie vexed and tormented.

The 5. reason is the comfort of a godly life, euen here in this life.There is no greater comfort vnder heauen, nor securitie in al desperate temptations of Sathan; then the conscience of a life well led: as may appeare in the example of Iob, in the whole 31. Chap. Wherein it is euident, that he armeth himselfe against Sathan, and all instruments which laboured to bring him to despaire; with no argument so much, as by calling to minde, how religiouslie, and iustly, he had beha­ued himselfe in the former course of his life; and hereby carried awaie a most renowned victorie.

The 6. reason is the discom­fort of consci­ence in time of sicknes, speci­ally at the hour of death, for neglect of lea­ding a godly life.Furthermore, manie in sicknes and great extre­mitie (speciallie at the houre of death) are troubled, and doe lament; for that they haue suffered the for­mer parte of their life, to passe a way without doe­ing any good duties, either toward God or their neighbour: but all in vaine. For oftentimes, the sea­son [Page]beeing past, and death oppressing them; their breath is shut vp in horrible despaire: whereupon insueth eternall miserie and destruction.

The doctrine cōcluded vvith an earnest ex­hortation. Fronte capil­lata, pòst est occasio calua.Let all persons therefore, olde and young, men and women, of what estate, degree, & qualitie what­soeuer; lay holde vpon fitte time and oecasion: re­membring what the verie heathē haue sayd, that oc­casion weares a bushe before, but is balde behinde; so that beeing gone, it cannot be layd hold one af­terward.

Oh that christians had wisedome to consider the exceeding goodnes of God, who, wher as he might haue cut of their life, so soon as they were borne; he graunteth them longer time; and fit opportunitie, to prepare themselues for the obteining of euer­lasting life and happines. Which metcie of God, if they lightlie passe ouer: they shew themselues most vnthankeful to God, and enemies vnto their owne soules.

And thus much for the reason, why the argu­ment of the death and dissolution of man followeth in the last place: and now,The text diui­ded into tvvo parts. let vs come to the Text it selfe, which conteineth two parts.

• 1. A description of death.
• The 2. is the estate of the two generall and principall parts after death.

The first part of the text, vvhat death is.Death then is nothing els, but a separation of the soule and bodie a sunder: or, a seuering and di­uorce of the soule and bodie. This description is not expressed plainlie, and in so manie wordes: but it is [Page]necessarilie concluded from the Text. For if death do separate the soule and bodie, as farre one from the other, as the heauens are distant from the earth: thē doth it follow necessarilie, that death is a separa­tion of the soule and bodie. Which is also manifest, by diuers phrases & formes of speach in holie Scrip­ture: by which we may (by the way) clearely see, that death is not a small or light punishment of sin;Death a great punishment of sinne. but great, heauie, and terrible. For is not that a great and mightie Tyrant, that doth rend a sunder things that are knit, & ioyned together, with so strong and wonderfull a band, as is the bodie with the soule? And is not that a heauie & fearefull thing, that doth part two deare friends one from an other, who shuld haue liued in an eternall vnion of ioy and happines, had not sinne bene?Death iustly terrible to all flesh. In regard whereof, it is no mar­uell, if all flesh (euen the best of Gods children) doe tremble, and are astonished at the remembrance of death,1. Cor. 15. as being a terrible enemie and a very cruell Tyrant.

Death com­mō to all men: and the reason vvhy. 1. For all haue sinned.But whatsoeuer death be, it is certainely a state and condition common to all the posteritie and ge­neration of Adam. All men must die, and none can auoyd the stroke of death. For if death be the fruite or effect of sinne (as it is most certaine, as appeareth Gen. 3.) then, seeing all men haue sinned, partly in Adam, partly in themselues: it followeth of necessi­tie, that death raigneth, and hath dominion ouer all mankinde. Rom. 5.12. Which thing may yet be proued, and made more cleare. First of all from the Scriptures.

[Page] Secondly, by continuall experience.

From the Scriptures, two waies.

2. It is Gods decree and iust sentence.First, by the sentence of God pronounced vpon all mankinde.

3. God is faith full in execu­ting his sen­tence as expe­rience confir­meth.Againe, by the execution of that dreadfull sen­tence.

For proofe of the first: It appeareth, that the Lord gaue charge to Adam in his innocencie, that hee should not eat of the tree of the knowledge of good and euil: threatning, that if hee did eate,The proofe and amplifica­tion of the first and second reason. or taste thereof, he should die the death. But Adam did eate of the tree forbidden, and so trespassed against the Commandement: and therefore God foorth with gaue sentence in these words; Earth thou art, and to earth thou shalt returne. That is, I haue decreed & ap­pointed as a punishment for thy sinne; that both thy selfe and all thy posteritie conteined in thy loynes, shall not only be subiect to eternall misery, but also shall suffer a corporal or natural death. Wherevpon it followeth, that death is most certaine and ineui­table. For why? all men must of necessitie taste of death: it cannot be shunned or auoided. And as the sentence it selfe is certaine, and vnrepealeable, pro­ceeding from the mouth of him that is truth it selfe, and vnchangeable: so the execution of that sen­tence, is so certaine and infallible, that no meanes or prerogatiue can resist, or preuaile against it.The proofe and amplifica­tiō of the third reason. Nei­ther length of dayes, nor wisdome, nor riches, nor honour, nor strength: no, not that excellent gift of regeneration. The auncient Fathers,The Patriarks though they liued long, yet are long since dead. Salomō thogh most wise: yet is dead. Samson, thogh most strong, yet he is dead. Dauid, Moses, all the Pro­phets, though most holy in their times, are dead. and Patriarkes [Page]before the flood, liued verie long, some 700. some 800. some 900. yeares: yet it is said of euery one, hee died and was gathered to his Fathers. Salomon was wise, and excelled all Kings before him, and since his time, in riches & glory. Sampson was endued with extraordinary strēgth. Dauid was a man after Gods owne heart. Moses sawe God face to face. The Pro­phets were endued with a great measure of sanc­tification: yet the Prophet Zachary ioynes them all together in one state of mortalitie, in the first Chap. verse 5. Your fathers where are they? and doe the Pro­phets liue for euer? Zach. [...].5. Vpon this ground, the Holy Ghost in diuers places of the Scripture, affirmeth that man borne of a woman is of short continuance, and full of trouble: that he shooteth forth as a flower, and vanisheth also as a shadow, and continueth not. That a man can by no meanes redeeme his brother, that he may liue still and not see the graue. Yea, as a thing commonly knowne, death (in a prouerbiall manner) is called the way of all flesh. So loude cryeth the holy Scripture, that all men are subiect to death. But if this voyce were silent, yet expe­rience doth speake out the matter so plainly, that the greatest dullard and rude person may vnder­stand. For to what ende serue so many Funeralls of all sorts,All sorts of mē die euery day. olde, young, rich, poore, noble, and base? To what ende, so many Graues and Sepul­chers, in the places of buriall? so many drie bones cast out of the Graues? but to set forth visiblie be­fore our eyes, the mortall estate of mankinde.

[Page] Whereby is discouered, and laide open, the ex­treame blindnes and dulnesse of the most part. For although they be conuinced both by the testimony of God and nature, that all men must die: yet reape they little or no benefite by it.The greater & more grosse is the sinne of all that profit not by the cō ­sideration of death, in the care of a god­ly life. For some lye roc­ked so fast a sleepe in securitie, and in the pleasures of this worlde, that they thinke no more of death, then the bruite beast that is without vnderstanding. Other can discourse finely of death, to make shew of their eloquence and learning: and yet will not by serious meditation, applie the remembrance of death to their hearts. Finally, verie many doe quake and tremble at death, who yet for all that, vse no meanes that they may die well.

I will not at this time, recite the causes and rea­sons hereof, which are diuers and manifold: only I may conclude, that all these sorts are in a miserable case.

The duties of all Christians in respect of their mortali­tie.For auoyding whereof, we must take a cleane contrary course; which standeth herein, that we do seriously meditate of death, and as it were continu­ally set it before our eyes: and that not for discourse, or speculation; but for more weigntie & profitable endes.

1. We are to vvithdravv our hearts from all inordinat loue of this vvorld, and the transi­tory thinges thereof.And first of all, to the end we may withdraw and weane our hearts from too much delight in this na­turall life; and in the things that belong therevnto. And there is great reason thereof. For seeing that both life, and the things of this world, are fraile, tran­sitorie, and vncertaine: true felicitie cannot consist [Page]in them. How much better then were it for men, by the consideration hereof, to set their affections, not on things belowe, but vpon things that are a­boue: and to laie vp their treasure in heauen, where neither rust, nor moath can consume, nor theeues breake through and steale?

2. We are to humble our selues vnder the mightie hand of God, and his feare­full sentence of death a­gainst sinne.The second ende, is to beate downe the pride and insolencie of men, whereby they are puffed vp as though they were Gods immortall heere vpon earth. From which conceipt (as from a cursed sinke) doe flowe blasphemies against God; out­rages, doe flowe blasphemies against God; out­rages, iniuries, and violences against men; yea, a thousand mischiefes and abhominations; whereat the Sunne in heauen, doth as it were stand ama­zed. For which cause, the hand of the Lord doth strike the world with infinite calamities and iudge­ments.

3. We are to lead our liues in godlines, & vse all good meanes there. of, that we may die with comfort.The last and speciall ende, is, that men may be induced to apply their hearts vnto wisedome; that is, that by diligent and carefull vsing the holie and good meanes, which God hath set vp in the church (as the ministery of the word and Sacraments, &c.) they may thereby attaine such a measure of faith, repentance, and holines, that they may not trem­ble at the terrible face of death: but (knowing, and beeing perswaded that his sting is pulled out, and his weapons broken by the vertue of the death of our Lorde and Sauiour Iesus Christ) they may en­tertaine him as a friende, and yeeld to him as to a Porter or Harbinger, appointed by GOD, to [Page]make a waye for all the faithfull, vnto the place of e­uerlasting happinesse.

Againe, that they may not die in trouble, or vex­ation of conscience: but in such a sweete tranquilli­tie of minde, that they may with Simeon say: Lorde now lettest thou thy seruant depart in peace. Luc. 2.29.

Finallie, that they may not see the mouth of hell gaping to deuoure and swallow them vp: but by the eies of faith, behold with Stephen, the heauens open, and the Lord Iesus Christ standing at the right hand of God his Father, readie to receiue their soules.

It is a speciall grace of God, which teacheth men to make the former good vses frō the considera­tion of our mortalitie.We see here, the singular fruits that growe from the seriours meditation of death, and the due prepa­ration for it. Which yet is not a worke of nature, but proceedeth from God and his holie spirit: without whose vertue and operation, nothing (be it neuer so cleare, neuer so great and forcible) can work effectu­allie in the hearts so great and forcible) can work effectu­allie in the hearts of men. Which thing was so well knowne to Moses, that in the 90. Psal. he crieth out,And therefore wee ought to praye earnestly to God for so speciall a grace Psal. 90.12. Teach vs O Lorde so to nomber our dayes, that we may ap­plie our hearts vnto wisedome. Which example, euery one of vs are to follow; not onely because it is recor­ded in Scripture: but because that sodaine and vn­prouided for death, doth bring so manie euills with it: to wit, such feare and trembling, such horror, an­guish, & despaire: that manie wish at the first assault thereof, that they had neuer beene borne, nor seene the light of the sunne: as we haue had too manie ex­amples in these our dayes.

Well therefore did these two worshipfull per­sons, [Page]who long before their death and dissolution,The godlie couple late de­parted, were notable exam­ples right wor­thie our imita­tion herein.) had not onely the name of death, and of the ende of this life, often in their mouthes: but by all good meanes fitted themselues for the comming of the Lord. Which manie neglecting, death commeth sodenlie vppon them, before they can prepare oyle for their lamps: and so are they shut out of the Ta­bernacles of eternall life & happines; and cast down into an estate most miserable, and to be trembed at of all Christians.

And thus much of death, with the certaintie and vniuersalitie thereof.

The second part of the Text.Now let vs come to the second pointe of the Text: namely, of the estate of the generall and prin­cipall parts of man, after death.

The parts are two,The estate of man after death both in bodie and soule.

• The Soule, and
• The Bodie.

Of which the holie Ghost speaketh seuerallie, and distinctlie.

But because the bodie is more visible, and best knowne;The estate of the bodie. The originall of the bodie is from the earth. And this consi­deration tēdeth very aptlie to the illustration folowing after, both in, and by death. Gen. 2.7. hee beginneth first with that: which he describeth two wayes. First, in it selfe.

Secondlie, by relation: that is, by reference to the place to which it belongeth, or wherevnto it is to be committed.

In it selfe, by this word dust; in the originall [He gnaphar] noting out the matter whereof the bo­dy is made, agreeable with the hystorie of the Crea­tion. Gen. 2.7. in these words. The Lord also made man [Page]of the dust of the earth: where the selfe same Hebrew word is vsed.

The reason why it pleased God to make the bodie of man of the earth.The reason why God mad the bodie of man of such base matter, & doth so often mention it in holie Scripture; was (no doubt) to humble man, and to represse that insolencie wherewith hee might easilie haue bene puffed vp, in regard of his excellent estate in cōparison of other creatures: if he had not set be­fore his eyes, both his originall, & also what manner of mansion place, or dwelling that is,It is a most ef­fectuallmeanes to humbleman wherein th soule is still to be lodged. For these are verie forcible Arguments, to abase and cast downe the loftie hearts of all men, which otherwise might (as was said) haue bene more easilie puffed vp. As for example, if his bodie had proceeded frō the glorious matter of the sunne, and the heauens aboue,Iob. 37.18. which Iob compareth to moulten glasse for the puritie and brightnes: and so consequentlie his soule had dwelt in a stately pal­lace, sutable to the excellent nature thereof: he had had (as might haue seemed,) some greater occasion to lifte vp himselfe aboue other creatures. But now when as earth and dust is his mother, which he daily treadeth vpō & dwelleth in,Iob. 4.19. as (Iob saith) in an house of Clay: there is small cause why he shuld conceiue highlie of himselfe. If a man which comes of a No­ble parentage, & dwells in a house agreeable to his estate: it is (as wee would thinke) some peece of an excuse, though hee should be something high min­ded. But if a poore creature, who is descended of base parentage, and withall dwelleth and lodgeth in [Page]a poore cottage built and framed of mudde & clay, should neuerthelesse hautilie exalte himselfe aboue others:The pride of man is the more mon­strous and finnefull. it would iustly be counted so much the more monstrous, and intollerable pride. How monstrous then and absurd is the pride of man: who being but a wretched worme and dirt it selfe, doth yet exalte himselfe, not only aboue all other creatures, but euē against the mightie Lord his Creator, whose seate is the glorious pallace of the whole heauens? From whence, we may gather a double vse. And first of all, that whensoeuer wee feele our selues conceited with anie speciall gift or qualitie, which wee lifte vp and spread abroad as peacocks feathers: that we pre­sently looke vpon our vile and fraile bodies, as vpon black feete, which wil easilie cause our glorious taile to sincke and fall downe.

Secondly, hereby we may see the extream madnes, and more then diuellish & Luciferian pride of Atheists, and profane worldlings:The pride of mā is the more foolish, vaine, and pernicious to himselfe. who doe so swell, and are puffed vp with such a vaine conceite of their owne excellencie, that they doe not onely contemne God their Lord and Creator; but as Giants doe make o­pen warre against him. Which persons, (seeing that the sight of their owne basenesse will not humble them) assuredlie, the hand of God (with some feare­full thunderbolt of his wrath) wil one day so represse them and crush them: that they shalbe inforced to confesse (will they, nill they) their base estate & con­dition, in comparison of their Lords and Creator. Which they may see by an example verified in Ne­buchadnezzar, Examples of [Page]who because hee would not acknow­ledge God; and stoope to him as to his Superiour:Gods iudge­mentes against proud persons. was by the iust iudgement of his mighty Lorde and Soueraigne, stript & spoiled of his kingdom,Dan. 4.30. & liued the space of 7. years in the state of a bruit beast that ea­teth grasse, till he did acknowledge himselfe a mor­tall man.2. Chro. 32.10. They may see it likewise in Sancherib the great King of Assyria, who was lifted vp so high in the pride of his heart, that hee durst blaspheme the Eternall. But what got he thereby?21. The Lord made hauock of his huge Armie: put a hooke in his nose: caused him to returne home againe with shame and confusion: & anone after, stirred vp his two sonnes, who most vnnaturallie slew him in the temple of his false Gods. What shall I speake of Herod the King,Act. 12. vlt. Act. 12. who could finde in his heart to arrogate to himselfe the worship and honour due vnto God, which was giuen vnto him by his wicked flatterers? but the Lord by his Angell stroke him with a lowsie and loath-full disease,A zealous and godlie admo­nition to all, that they be­ware of pride. whereof hee miserablie peri­shed. Wherefore Oh earth, earth, earth, humble thy selfe, and stoope downe before him, whose glo­rious Maiestie, not onely the Elect Angels, but also the diuels adore and tremble at. And alwayes re­member thou, that God, of all other sinnes cannot abide the pride and loftinesse of Man:It is the vsuall way & dealing of God to take vengeance vpō proud persons. 1. Pet. 5.5. Luc. 2.52.53. as may ap­peare by sundrie speeches, in diuers places of the holie Scripture, which testifie that God resisteth the proude: that, Hee beholdeth the proude a farre off: that, Hee filleth the hungrie with good things, and sen­deth [Page]the rich emptie away, and such like. Which all doe serue to bring all men to true humilitie: which is a sweete and amiable vertue, opening a way for all excellent graces of God into the soule of a man that is trulie humbled.

But this which wee haue spoken hetherto of the matter whereof the bodie is made, was the estate of man before sinne, & should haue continued though man had not trangressed. That is, he should haue consisted of an earthly body & a spiritual foule.

Nowe that which followeth in the next wordes of our Text, came in by sinne: and therefore is farre worse, and more miserable; in these wordes, returne to the earth as it was. For thereby is signified, not one­lie the simple buriall of the dead bodie:The estate of mans earthly bodie in, and after death. It may be con­sidered in three degrees. 1. It is voyd of sense & motion 2. It is vtterlie defaced. 3. It putrifieth and turneth a­gaine to base earth. but also the estate thereof after it is buried, and layd in the earth. Which consisteth of diuers effects.

For first of all, the bodie lyeth in the graue sense­les, and without motion euen as a blocke or stone.

Againe, the maiestie and beautie of the face and whole bodie departeth: and a pale, deformed, and vglie forme succeedes.

Thirdlie, the bodie putrifieth and rotteth: and from thence proceedes a most horrible and stinking sauour, and in the ende is wholie turned into dust. Which is the estate of all men (yea, euen of Dauid himselfe,) the bodie of our Lord Iesus Christ onely excepted, which by a speciall prerogatiue, sawe no corruption at all.

The vses to be made of the former consi­deratiōs of the bodies estate in & by death.Which beeing so: what doe young gallantes meane (both men & women,) so to paint their faces, [Page]and frownce their haire as they vse to doe? seeing that baldnes shall couer their heads, and their visages shall become so pale, and fearefull; that the strongest hearted; yea they themselues, if they could possi­blie discerne it; should not be able to beare the view thereof: but they must needes quake, tremble, and abhorre themselues. And what reason haue the E­picures, delicates, and belly-gods of the world, ex­cessiuelie to pamper and stuffe their bodies with the most daintie meates and drinks, seeing they must of necessitie rot, putrifie, and consume to dust & ashes?

And to what purpose, doe a great manie carrie about them continuallie such excesse of sweete sa­uours and perfumes? for as much as their carkasses are within a while after, to cast forth such an horrible and contagious smell, as the least part whereof, were able to infect a whole citie or countrie. All which expences therefore, are but superfluous, vanitie and lost labour.

Neuerthelesse, the bodies of those that haue led a godlie life shall not conti­nue alwayes in this sense­lesse, defor­med, and aba­sed estate.But heere, some man may demaund, whether the bodies of the dead, shall alwayes remaine in this estate, without change and restitution? which if it be so, it seemeth that the soule is euill matched, with such a bodie: & that there is no difference betweene the state of the bodies of bruite beasts, and the estate of men, who are (by the dignitie of creation) their Lords and Superiours.

The answere heerevnto is, that the dead bodies of men shall be restored by the last and finall resurre­ction. For by the vertue, power, & spirit of our Lord [Page]Iesus Christ; whereby his owne bodie was quicke­ned and raised vp from the dead: shall the bodyes of all the faithfull, first of all bee quickened, and rai­sed vp (their soules restored to them againe) & there­withall the qualities of their bodies shalbee changed from their former worse,The bodies of the faithfull shall bee raised from death & be made thenc forth glorious & immortall. to a better renewed estate: to wit, from mortall, to immortall: frō corruption to incorruption: from earthly, to heauenly: frō weake, to strong, from base to glorious. For why? their bo­dies shalbe conformed like to the glorious bodie of of our Lord Iesus Christ: so that the iust shall shine as the sunne in the kingdome of their Father. All which is very largely handled,1. Thes. 4. 1. Cor. 15. Phil. 3.21. Mat. 13.43. and set forth, 1. Thess. 4. 1. Cor. 15. Phil. 3.21. Mat. 13.43. Wherein it appeareth, that whatsoeuer wound, or losse, the bo­die receiueth by death: the same is healed, and re­stored againe, by the resurrection of the dead. And therefore, as the Scripture doth often make men­tion of the resurrection of the deade, and all the faithfull doe earnestlie wish and longe after it:Three vses to be made from the doctrine of the resurrectiō & our beliefe in that respect. so I beseech you let our meditations, and thoughts, be continually occupied about it. For why? the true knowledge and remembrance of it, doth serue for many good and comfortable vses.1. we are more willing to die our selues whē the time ap­pointed is cō [...].

First of all, it causeth a man willingly to put off his earthly Tabernacle, seeing hee shall resume, and be clad with another from heauen, farre more excellent and glorious.2. we haue cō ­fort in the death & burial of our godly friends who dy before vs.

Again, it ministreth comfort to them that bestow and lay vp the dead bodies of their friends, in the [Page]graues: for why? they know they doe not yeeld, or deliuer them vp to destruction; but lay them vp, as it were in soft beds: to the end, that they may sleepe quietly, till they be awaked by the sound of the last Trumpet.

3 It stirreth vs vp to the care of a godly life that so we may haue comfort in death.Finally, if men thinke earnestly of the last resur­rection: it cannot but stir them vp, so to liue and be­haue thē selues in this life: that they may haue a ioy­full and blessed resurrection. For whie? all shall not be raised vp to glorie and happines; but many to shame and eternal confusion, as appeareth.Ioh. 5.29. Dan. 12.25. Ioh. 29 12. Dan. 2. All which, being true and vndoub­ted: let vs hold and maintaine the true doctrine of the resurrection,The former doctrine con­cluded with a louing & mild exhortation. and continuallie set it before our eies, to the end that wee may thereby stirre vp our selues to walke on and continue in such a holy con­uersation; that at the second cōming of Iesus Christ the Lord of the resurrection, wee may not desire the mountains & hills to fall vpon vs:The estate of the soule after the death of the bodie. but rather lift vp our heads, and looke for the full accomplishment of our redemption. Thus much of the state of the bodie after death.It returneth to God.

Now followeth likewise, the estate of the soule after death, in these wordes.The soule of man is immor­tall▪ as it is pro­ued by many reasons. And all these make way verie profitably to the descripti­on of the estate of the soule fo­lowing after.

The spirit returneth to him that gaue it.

From whence, wee first obserue, that the soule of man is not the naturall spirits of the bodie, nor fire and heate: nor breath & vapor, nor any accidētal qualitie, which perisheth with death, as wee see in bruite beastes: but a spirituall & immortal substance, [Page]which remaineth after death.1 Because it va­nisheth not, but goeth to God. For how can a vapor or rather that which is nothing, remoue from earth to heauen? Yea, for further confirmation; when our Sauiour saith to the repentant Thiefe,Luc. 23.43. This day shalt thou be with me in Paradise: that is, in euerla­sting ioy & happines: he could not possiblie meane the bodie; for that was taken downe from the gib­bet and laid in the earth: but he must needes meane the soule diuorced and seuered from the bodie.2. Because the seruāts of God desier to haue their Soules loosened from the bodie.

In like manner, the Apostle Paule desired to bee dissolued and to be with Christ: he knew very well that his body should returne anone after, to the dust and therefore desireth to be present with Christ not in bodie but in soule.

3 Because they doe with com­fort commend them to God when they dy Psal. 31.5. Luke. 23.46. Act. 7.59Furthermore, with what conscience, and truth could the holy seruants of God, say, Father into thine hand I commend my spirit: if the soule did immediatly after death, perish and vanish into the aire?

Lastly, how is it possible, that empty aire, and a thing without essence, should be endued with such affections,4 Because they are indued with pure and earnest af­fections after that they are sundred from the bodie. as that in heauen and eternall glory, they should wish & desire the accomplishment, & perfect felicity of all the elect: as the Euangelist doth attri­bute to the soules of the seruants of God, which are departed in the faith of our Lord Iesus Christ?

5 The immor­talitie of the soule hath ma­ny famous te­stimonies from many of the heathen.Wherevpon it followeth, that the soule of man is an immortall substance. Which was a thing well known also to the heathen, by the light of nature: whose iudgment and sentences, it weare an easie matter here to recite: but that the holy Scriptures [Page]are so cleare, and sufficient in the point (as in all o­ther) that he which will not credit them: will not be­leeue nor be perswaded, though one should rise a­gain from the dead. And yet some of the sayings of heathen men, are here set down to the view of those that haue a mind to see them:

& to make some vse of them, against all prophane and hel­lish Atheists, that (liuing vnder the Gospell) go not yet so far in this point, as they did: nay come verie far short of them, to their great shame. From all which reasons it may be con­cluded, that in vaine doe the Atheists (whereof we haue too manie examples) puffe out a little warme breath in scorne and derision, saying, there go­eth my soule: he being there­in fowlie deceiued, and shew­eth himselfe vtterlie impudēt and shamelesse. It were a bles­sed thing for thee, oh thou A­theist, if thou wert in the estate of a bruit beast. But alas, thou art indued with an immortall soule, which can neuer die: [Page] wherof thou art euen convin­ced in thy selfe; but that the diuell hath blinded thine eyes, and strongly possessed thy heart.

For what is the reason that thou doest so tremble at death, and art so loth to die? Is it because this life is a paradise, full of all pleasure and happines to thee? that cannot be: for rather it is a Sea, fraught and tossed vp and down, with such extreame miseries, woes and calamities, which doe oftentimes cause thee to grone and complaine. And therefore, the cause is the guilt and accusation of an euill conscience: from which thou doest conclude, that immediatly after death, thou shalt suffer euerla­sting torments and confusiō in hel fire: which doth plainely proue to thy shamelesse face, that a princi­pall part of thee doth still remaine after death: and that is thy soule.

The estate of the soule of man after the departure frō the bodie.But to omit these graceles Caitifs: let vs in these­cond place, consider what becomes of the soule after death. For answer herevnto: it doth not wan­der vp and downe from place to place, nor yet remaineth in a third place, as Papists & Pagans haue dreamed, without warrant of gods word: but pre­sently (as our text saith) it returneth vnto God that gaue it,Gen. 2. or created it: as appeareth Genes. 2. which speach (if it be not warily vnderstoode) doth first of all seeme to fauour the opinion of them, that [Page]affirme that not one of them which God hath crea­ted shalbe condemned. And secōdly, profane Epi­cures, and vngodlie persons, will thereof conclude, that they may liue as they list. For howsoeuer they tumble and wallow in all manner of sinne and abho­minations: yet all is verie well, For whie? as they imagine; after death, their soules and spirits shall enioye the presence and glorie of God for euer and euer, insomuch as they returne to God.

The estate of the soules of the godlie and wicked are ex­ceeding diffe­ring, yea cleane cōtrary: thogh the soules of all doe goe vnto God.For preuenting, and answering of both which sorts: wee are to vnderstand, that in this place, the holie Ghost meaneth not, that the soules of all men without exception, shalbe saued; or enioy the mer­cifull presence of God for euer: but that the soules of euerie one, shall immediately after death, appeare before God their creator & Iudge; who will reward thē according to that they haue done in the bodie, whether it be good or euill. 2. Cor. 5. For confirma­tion wherof, it is said,Heb. 9.27. that after death cōmeth iudge­ment. And the truth thereof we see Luc: 16. in poore Lazarus and the rich glotton.Luc. 16.22.23

The soules of the godlie are blessed & hap­pie for euer af­ter this life ended.So that the soules of them that that haue belee­ued in the Lord Iesus Christ, and obeyed the will of his heauenlie Father; doe presentlie meete with the Lord Iesus in Paradise: are gathered into the bosom of Abraham: doe enioy vnspeakeable happines and glorie. But contrariwise, the soules of such infidells, as haue contemned Christ and his Gospel,The soules of the wicked are for euer most accursed and miserable. and haue shewed themselues disobedient: they doe forth with & without stay, passe into a place of torments: where [Page]the worme neuer dieth, & their fire neuer goeth out: yea, where they liue in anguish, paine and affliction, till the bodie (for the further increase of their mise­rie) be restored to the soule againe.

The doctrine is doubled, to shevve the cer­taintie, and to cause the more deep impressi­on in the hea­rers.From whence it followeth, that as the estate of infidels is most cursed and fearefull: so is the estate of those that die in the Lord, most blessed & happie. For why? (saith the Spirit) they rest from their labours, & their works follow them: & all teares shalbe wiped from their eyes, being not onely deliuered from all matter of griefe, sorrowe, heauinesse, and calamitie; but al­so doe enioy at the right hand of God, pleasures for euermore: to wit, they are partakers of such com­fort, peace, and felicitie, as the eye hath not seene, the eare hath not heard, neither hath it entred into the heart of man.

A worthie ex­emplification of all the for­mer doctrine, from the godly couple latelie departed this life, and liuing assuredlie in heauen with the soules of the righteous for euer and euer.Into the which estate, there is no doubt, but that these two right worshipfull persons, I meane Sir Edward Lewkenor Knight, and the vertuous Ladie Susan his wife, (whose funerall this day is heere cele­brated and held) are, by the free mercie of God, pla­ced and aduanced. For why? as they liued well, so they dyed. In their life they loued, and serued God: and at the length slept in the Lorde. For proofe hereof, we wil not resort to the deceitfull weights of humane reason, nor anie morall or ciuill Vertue, which may be found in heathens that neuer knewe God:Reasons for proofe of their blessed estate. but to the golden and infallible ballance of the holie Scripture. Wherin (among other signes and arguments) we finde especiallie two, whereby a [Page]true Christian may be descryed and discerned:1. They were called by the preaching of the Gospel. 2. They were trulie sanctified by the holie Spirit of God. Many reasons alleadged to prooue their effectuall cal­ling. and that, both in life and death.

The first, is a true and effectuall calling.

The other, is true sanctification: after which fol­loweth eternall glorification. Rom. 8.

That they were both effectually called, may ap­peare by diuers arguments. And first of all, they were inlightned and converted by the ministerie of the Gospell preached: which in an ordinarie time, is a sure token of an effectuall calling.

Besides,1. Reason. Rom. 10.15.17 they both imbraced Christ Iesus by a liuely faith,2. Reason. in whom they found & felt such sweete­nes & assurance, with peace of conscience, and full­nesse of life and saluation: that they accompted all things in the world but drosse, in cōparison of him. Yea, they renounced and abhorred from their verie hearts, all meanes of saluation, redemption, and re­conciliation with God, inuented by mans braine, and ioyned with him in the worke of iustification, either in parte or in whole.

Againe, they loued most dearelie, the ministerie of the word, and ministers thereof, all their life after:3. Reason. by the which, as by an immortall seede, they knewe they were borne anewe, through the operation and working of the holie Ghost. And therefore pur­sued this holie ordinance of God, and the ministers thereof, with no lesse reuerence and tender affecti­on; then naturall children doe their naturall Pa­rents, of whom they are bred and begotten.

Furthermore,4. Reason. all such as were begottē by the same [Page]means (& thereby had the image of God repaired in them) were so deare & precious in their eyes: as that they preferred thē before all others (althogh neerely linked to thē) that were not in the same estate of grace.

To conclude: they were not contēted with their owne calling,5. Reason. but they desired & laboured the con­uersion of others; especially of them of their own fa­milie: as may appeare by their holy exhortations, & carefull in couragements, and by their vertuous ex­ample of life set before the eyes of all.

Lastly, by their continual praying, reading, medita­ting,6. Reason. and conferring of the word of God, with other holie exercises: wherewith the hearts of manie were exceedingly rauished, & the remembrance whereof (as I trust) will neuer dye in the hearts of them that were partakers thereof, so long as they shall liue.

By all which arguments, their effectual calling is clearely proued. And if they be not sufficient to argue & prooue it, I knowe not what is. Nowe concerning their Sancti­fication, another signe that they dyed in the Lord.

Reasons to prooue their sanctification. Sanctification, is known vnto man by the outward cō ­uersation, man cā search or see no further. For that be. longeth to God the searcher of the heart & reynes. There­fore what their outward conuersatiō was, we wil next en­quire: & that cōcerning both of thē, seuerally & apart.

And first the vertues of the Christian Lady who dyed first, are faithfully testified and rehearsed.And first, we will begin with the Ladie, because it was her lotte to departe out of this world before her husband. What her conuersation was, it is well knowne to all: and yet it shall not bee amisse, at this present, more distinctlie to declare.

[Page] An example worthie the i­mitation of al, women: speci­ally of Ladies & Gentle womē. Read it diligētly good Gen­tlewomen and weigh it through out.To this purpose more generally, she was indued with most of those vertues, expressed in the Epistles of Paul, in the Prouer. of Salomon, and other places of holie Scripture, required in a true Christian, and an holy woman. For why? although she was worship­fullie descended, and indued with excellent giftes: yet she walked not with hautie eies, despising and disdaining the baser sorte, and such as were farre her inferiours; but willingly and chearefully did stoope downe to them, and so humblie conuersed with them, as if they had ben her equalls. Shee was temperat in her diet and apparrel, professing that frō her childhood she neuer delighted in those toyes,An obseruatiō most necessary for the womē of this most vaine and new fangled age. vanities and superfluities of attire, wherewith many women, (otherwise vertuous and truly religious) are. She was louing, and tender to her children: but yet with singular discretion. Shee loued her Hus­band, and was dutifull to him, shining before his eies (as a starre) in chastitie and holines. Shee was sparing in speach, considerate and aduised in all her waies and deedes. Shee was as louing and dutifull a daughter to her mother, as euer I knew liuing: which vertue, God recompenced in her life time with the like: that is, with very dutifull and obediēt children. She delighted in peace and concord: and if she espied any variance toward, either in regard of her selfe, or others: she neuer ceased nor gaue herselfe rest, till shee had made vp the breache, by christiā reconciliation. She thought much of death, and specially a little before her departing out of this [Page]world: wishing if it could be by the good pleasure of God; that shee might not out-liue her husband, but die at the same time, which thing accordingly came to passe. Mine eares heard it of her in priuate; and therefore I dare the more boldly auoucheit. Shee was not like the foolish woman, that pulleth downe the house: but shee built vp her husbandes house, by wise and frugall ordering of her domesti­call charges, and maintenance. And yet for all that, she knew how in season to open her hand,A conclusion most aptly fit­ting the premi­ses. Pro. 31.29.30 God of his infi­nite mercie graunt vs the increase of many such good women. and to giue liberally to the needy: vnto whom, she was a nursing mother.

So that we may (in regard of the premises) truly and rightly cōclude with the holy Ghost. 31 Pro. 29 30.31. ver. Manie daughters haue done vertuously:The vertues of the right christiā knight to manifest & confirme the truth of his san­ctification.but thou surmountest them all.

Fauor is deceitfull, and beautie is vanitie: but a wo­man that feareth the Lord shall be praised.

Giue her of the fruite of her hands, and let her owne workes praise her in the gates.

The outward conuersation likewise of her worthy Husband, was very Christian, vnblameable, and without iust note of reprehension.An example worthy to bee followed of all men: specially of persons in, special dignitie & authority a­boue the rest.

For first of all, whereas (all men know) hee was indued with excellent ornamēts of nature and lear­ning: yet knew he, how to make himselfe equall to thē of the lower sort. And whereas hee could haue made many affraid (as it is said of Iob) yet was hee continuallie fearefull to offend the meanest.An excellent vertue: the true valour of great & mighty mē. In which respect, if he had at any time ouerseene [Page]himselfe: his soule was neuer at rest, till hee had re­moued the offence, and satisfied the party. Hee bare a feruent loue & zeale toward the truth, which hee was ready at all times, to defend against Papists, A­theists, & Hereticks, &c. as diuers do well knowe, who haue felt the force and weight of his argumēts in disputation. He was bountifull and liberall, ac­cording to the measure of that portion and reue­newes that GOD had bestowed vpon him: as the poore round about him can and wil testifie: whose sides were warmed with the fleece of his sheepe and their empty and hungry stomackes, relieued & satisfied of his owne prouision. How he carried him selfe in his publick calling, concerning the admini­stration of Iustice: the worshipfull magistrates, both here and els where in this country, can both know and iudge. Yet thus much I know, and dare affirm: that he was carefull to do his duty.A conclusion not forced but very wel appli­ed. And that which is more, and a very special grace of God in a magi­strate: hee hated and auoided priuy bribes and re­wards;1. Sam. 13. least his eies should bee blinded therewith and his heart corrupted,God graunt vs many such good Maie­strates, euen for the Lord Iesus sake: and blesse these excellent examples to helpe forward so gratious a worke of his & so necessa­rie for his church. Amen. and so turned aside from iustice and equity. So that he might (if hee were a­liue) make his iust Apologie for himselfe, as Samuel did 1. Samuel. 13 in these words.

Behold here I am, bare record of mee before the Lord, & before his annointed: whose Oxe haue I takē, or whose Asse haue I taken? or whom haue I done wrong to? or whome haue I hurt? or of whose hand haue I receiued a bribe to blinde mine eies there with, & I will restore it you.

[Page] All this, and the rest, I speake (God knoweth) not in the way of flattery, to gratifie the eares of a­nie (as it is the manner of too many in assemblies vpō such occasions as this is,The common abuse of fune­rall Sermons iustly taxed. to make their tongus saleable in decking them with ornaments of com­mendation, which are most vnworthy of any great commendation) I haue abhorred flattery since I knewe the Gospell, and rather runne into the con­trarie. Neither need I in this case to vse flatterie: seeing I may appeale to the consciences of al them that knew them. Yet did they not want their blemi­shes and infirmities: all which (I doubt not) are co­uered and washed away in the precious blood and death of our Lord Iesus Christ. And therefore, seing that they both drew in one yoke of obediēce;The vses of the former sonota­ble an exēplifi­cation. & not only walked hand in hād in the waies of righteouss­nes while they liued, but also were not much diui­ded in the act & instant of their death:1. For christiā consolation & comfort. what enuy of man? what rage of Sathan? what power of hell can let, but that both of their soules are now in heauē, a­mongst the Angels & soules of the righteous? triū ­phing against the deuill, the world & the flesh, & all their spirituall enemies: singing praise to God with the whole Church, for their creation & preseruatiō herevpon earth; specially for their redemptiō & sal­uation by the blood of the Lambe: wishing the ac­complishmēt of the number of Gods elect; that the miseries of the faithfull might haue an end: stand­inge at the fountaine of liuing waters: wearing longe white roabes, washed in the blood of Iesus [Page]Christ: fedd and nourished continuallie, with the fruit of the tree of life, beholding the glorious face of their sweet Lord and Sauiour, whose presence in their life time, they wished and longed for, with teares and earnest praiers. Finally, they liue & re­maine in such fulnes of ioy and happines: as to the perfection thereof, nothing cā be added or desired.

So that they neede no outward solemnities of Buriall, although it bee agreeable to their estate; and serueth very well for the auoyding of Anabap­tisticall confusion. For why? in their life time, they reared vp to themselues a Tombe in heauen, not perishing or corruptible, but euer during and eter­nall: not polished by the art and cunning of man; but grauen and commended by the hand of Gods spirit. And therefore so glorious, as it is not on­ly pleasant and acceptable to God and his Angells: but also maketh cōtinualie, for the encrease of their owne comfort.2. For christiā sorrow and mourning: yet with godly mo­deration.

All which, notwithstanding this their great hap­pines, yet is there cause, why their death and depar­ture should bee lamented and bewailed:It is the duty of al sores mo­deratelie to mourne at the death & buriall of their friends specially of such as were of best imploi­ment & vse. not only generally, but also by particular persons.

Generally, the Church militant hath great cause to lament: that two such excellent and profitable members, are rent from it.

Particularly, their chlidren haue cause to mourn, and sorrow: for that they want two such excellent Parents, who did so tender and loue them as their own souls;Children. and therefore sought both by exāple & al [Page]good meanes, to procure their comfort and good estate, in this life, and in the life to come.

Seruants, for that they haue lost the gouernmēt and direction of such a Master & Lady,Seruantes. as continually expressed no lesse loue and care ouer them then if so be they had ben their naturall children: so that by their death, they are bereft of many sweete comforts and helps, which many a yeare, some of them inioyed.

Let the ministery of this congregation, mourn & sorrow:Ministers. for that it is disappointed, and left destitute of such worthy Patrons.

Let students and fauorers of Learning,Students. ioine with the fotmer in mourning: seeing they shall all see thē no more in this world, by whome, before times, the receiued cōfort & incoragemēt in their studies

Let the Noble and worshipfull race of Gentry,Magistrates. lay to heart the losse of two such familiars, as were most faithfull and dutifull to them.

Poore of Den. ham, and in the townes adioy­ning.But O yee poore and miserable of these partes, howle yee and cry out: seeing they are taken from you, whose hands in times past were alwaies open to relieue your necessities.

The Minister himselfe then a chief mourner for them on earth: but now achiefe reioicer with them in heauen.And would to God, mine eies would gushe out teares, yea riuers of teares; seeing the place and seats open, now empty and without them whose pre­sence in times past, was comfortable to my heart: where vnto they alwaies bent themselues, as did appeare, by their readinesse and willingnesse to repaire to this place.

[Page] Finally, there is cause, that all should mourne for the death of such persons: according to the laudable custome and manner of the Church,The causes of comfort are resumed & more fully amplified because they are greater and therfore ought to receiue the deeper & more durable impression, chiefly in the heartes of those that are most subiect to passe boundes in mourning. in all times.

Yet, least we should passe measure, and runne into the excesse of mourning, wee want not iust cause to moderate and temper our mourning and sorrowe: and that not only for that we are not without hope, as were the heathē but for far better & more agrea­ble causes. And first of all, although they be gōe, yet haue they left behind them many persons equall to thē in degre & dignity: who are not ōly indued with excellent gifts, but ready & prest to performe the same duties, which they in their life time performed

As namely, to professe and maintaine the Gospell,The 1. cause of comfort. sincerely to worship & serue the Lord, and to go be­fore other in a holy & christian example of life.A 2. cause of comfort.

Againe, it ought not a little to mitigate our sor­rowe, in regard of their departure, because as they honoured God in their life, so God hath now honored thē in their death: as appeareth this day not ōly by the solemnities of their buriall, but also in the great concurse of all sorts; who are come toge­ther, euery one according to his place, to testifie, what honorable and louing affections they bare to­ward them,A 3. Cause of comfort. both in life and in death.

The last & full cause shuttinge vp & perfecting all our cōfort, against all our mourning:Lastly, that we may at lēgth conclud: the greatest matter of comfort is, that although they haue left vs for a time; yet, ere it bee longe, wee shall meete with them in the Kingdome of God. For which purpose, because wee know not howe sodenly the [Page]Lord will come either by death,And thus a sweete conclu­sion of a verie sweete, godlie, learned, and fruitfull Ser­mon. To God be all the praise, ho­nour, & glory: & to vs much benefit & spiri­tuall edificatiō, through his most gratious blessing. or at the last iudge­ment (as we haue good cause to bethinke vs thereof, by the present occasion) let vs not driue off, as the slouthfull seruant in the Gospell; or as the foolish virgins: but let vs fit our selues before hand, for his glorious comming: that is, let vs get oyle in our lamps with the wise virgins; and euerie one of vs be­haue our selues faithfully in our place and calling, by imploying such gifts as we haue receiued of our So­ueraigne Lord and Maister, to the glory of God, and the benefit of our brethren. And then (no doubt) as the second death, shall not hurt vs, so shall wee enter into our Maisters ioy: where we shal with the soules of the righteous, crie continuallie, Lord Iesus come quicklie, Reu. 22.21. as the soules of these two persons doe. And in the end, we shal doubtles heare those sweet words of heauenly entertainement, which Christ our Lord & Sauiour, from his glorious throne shall pronoūce, to the vnspeakeable comfort of all the elect: saying, Come ye blessed of my Father, inherit the Kingdome prepa­red for you, Math. 25.34. from the foundation of the world. Which, the Lord of his infinite mercie hasten: & speedily put an an end to the miseries of this world, vnder which we doe continually sigh and groane.2. Cor. 5.4. And that euen for Iesus Christ his sake, our onely Redeemer and Saui­our: to whom, with the Father, & the holie Ghost, be rendred and giuen for euer and euer, both in heauen and earth, all possible praise, ho­nour, glory, & immortalitie. Amen.

And thus an ende.

Let vs pray.