TO THE WOR­SHIPFVL AND MY VERY GOOD FRIENDS, Mr. IOHN VP­TON Esquire, and to his vertuous and religious wife, Mistresse Dorothy Vpton, all prosperous welfare tending to eternall safetie.

AS one not ambitious, but desirous to set foorth the glory of God, to declare his truth and publish his mercies, I haue pre­sumed to present this small Treatise to your viewe, wherein is handled the shortnesse and fewnesse of mans dayes, the frailtie and vncertaintie thereof, how he is mortall, euery day dying, because euery day life shortneth, & the rather be­cause it was preached at the Funerall of your deare Father. I knowe Salomon findeth fault with writing many bookes, saying, there is no end in writing many bookes, but Eccles. 12. 12, Tenet insanabile multos scribends cacoethes. they are such doe defend false doctrine, and vaine opini­ons which he taxeth, such as set foorth the glory of God he commendeth. This inconsiderate age of ours, is more wil­ling to entertaine idle Pamphlets & vaine toyes, with fond [Page] inuentions haue excogitated, then to embrace such laudable enterprises which further the kingdome of God, or perswade the truth of Religion among the sonnes of men. I knowe some will not spare to barke at this, but I will passe by the S [...]llean dogges. and stop my eares, as Ierome speakes, e­steming [...] Zoilus, nothing at all, nor much regarding [...] as carpe at each monument of pietie, and in a prejudi­ [...]e [...] reiect and discharge their paines who shall [...] crosse the watch of their wicked delights. I doubt not [...] with you and with all good Christians it will finde ac­ceptance.) It is vnworthy the worlds view, being the fruits of a short conception, the effect of a distracted study, oft hindered and perturbed by sinister courses. Thus thanke­fully remembring my selfe, doe commend your wayes to the Lord, that they may be prosperous, your sorrowes easie, your comforts many, your vertues eminent, your consciences quiet, your liues holy, your deaths comfortable, your election sure, and your saluation certaine, remaining.

Yours in all Christian affection, IOHN PRESTON.

A SERMON PREA­CHED AT THE FV­NERAL OF ARTHVR VPTON Esquire in Denon.

PSAL. 103. 15. 16.

Mans dayes are as an herbe, as a flower of the field so flori­sheth he.

For the wind goeth ouer it, and it is not, and the place there­of shall know it no more.

THis Psalme is laudatiue, wherein Epainetix [...]s. Dauid doth praise God for diuers benefits partly in particular be­stowed on him, partly on all man kinde, and partly on the people of Israel. The first part of praise he propoundeth vnder the forme of an ex ortation, in the first and se­cond verse. The benefits bes [...]ed on him he setteth downe to be fiue, 1. remission of sinnes, 2. regenera­tion, 3. deliuerance from dangers, 4. giuing victuals, and necessary foode, 5. strength of body, all which are contained in the 3. 4. 5. verses. The benefit bestowed [Page] on the people of Israel were these, the opening of his word, the remission of sinnes, and the moderation of chastisements, from the 7. to the 13. then hee amplifi­eth this moderation, from the fragilitie of humaine nature, saying, God knoweth whereof wee are made, hee made vs, therefore he knoweth vs, he made vs of dust, Gen. 2. 7. and he remembreth that we are but dust, thou art Gen. 2. 7. dust, Gen. 3. 14. and dust shall returne to the earth, as it Gen. 3. 19. was, Eccles. 12. 7. And so euery man shall become no Eccles. 12. 7. Puluis in pulne­ [...]ena: Humus in humum. N [...]scimur vt [...] moriamur. man, for that which is taken from the earth shall re­turne to the earth, dust shall returne to dust, and earth to earth: wee are borne that we might die, and wee must die that we may liue, by dying to reuiue, by lee­sing life to winne the goale of eternall felicitie. There is litle cause either to loue life, or to feare death: and motiues to perswade vs to mourning, that our inhabi­tancels prolonged, and our decease adiourned. As all riuers goe into the sea; Eccles. 1. 7. So all men must goe Eccles. 1. 7. into the graue. Death is the tribute of all, the prison of all, the mistresse of all, and the receptacle of all. Mans dayes are as an hearbe, as a flower of the field, so flourisheth he. For the winde goeth ouer it, and it is not, and the place thereof shall know it no more, in which words,

2. things are remarkable,1. The fragilitie of humaine nature in the 15. v.
 2. A reason at the 16. v.

The fragilitie of humaine nature is expressed by a twofold comparison.

  • [Page 7] 1. Compairing mans dayes to an hearbe, mans dayes are as an hearbe.
  • 2. To a flower of the fielde, as a flower of the field so flori­sheth he.

It is as much as if the Prophet had saide, though The meta­phrase. man be an excellent creature litle inferior to the An­gels, yet he is a fraile creature, soone come and soone gone, his dayes are like the hearbe which is the life of the earth, and a flower of the fielde, which is the glory of the hearbe as the hearbe groweth, and as the flower florisheth, so now groweth and florisheth, and as the hearbe and flower soone wither, so man soone fadeth away, if the winde blow on the hearbe or grasse it is gone, and it commeth not to his place againe: so if death blow, or depriue man of breath, hee is dead, hee is gone, and the place wherein hee liued, hee shall liue no more, and the eye which hath seene him, shall see him no more.

Mans dayes] The word is Enosh man, which is a Text. Pagin. common name, and sometimes particular. As Homo is a common name to all men in one tongue: so Enosh is Lingua Hebraica Adam ab ada­mach terra ma­dida apta ad for­mas recipiendas, Merce. a common name of all men in the holy tongue. God named the first man Adam, let vs make man, Gen. 1. 26. Let vs make Adam that is man, Adam from Adamah, which is moist earth, fit to receiue formes and im­pressions, he was so named that he might keepe in me­mory, that he was but earth. Our first Parents called their second sonne Habel, Gen. 4. 2. or Hebel, which is Gen 4. 2. vanitie, vanitie is a matter which is nothing, or that [Page 8] which soone vanisheth away as the breath which go­eth foorth from the mouth. Man is vanitie, Psal. 39. 5. Like to vanitie, Psal. 144. 4. The children of men are va­nitie, Psal. 39. 5. Psal. 144. 4. the chiefe men are lies, to lay them vpon a ballance they are altogether lighter then vanitie, Psal. 62. 4. The Psal. 62. 4. Hommes sunt [...] sence is, if men should bee put in one scale of the bal­lance, & vanitie in the other scale, men would ascend, vanitie descend, that is, men would be found lighter then vanitie: men are vainer then vanitie it selfe. He was so named that he might keepe in minde the vani­tie of his humaine condition. Zeth named his sonne Enosh, Gen. 4. 26. which is to be weake or fraile, that Gen. 4. 26. hee might keepe in memory the frailtie and infirmi­tie of humaine condition, and so it is a common name of man.

That all men both by name and by nature, are fraile and Doct. 1. weake, mans name doth bring so much to mans re­membrance. Man brought nothing with him into the world, 1. Tim. 6. 7. In his infancy he cannot helpe him­selfe, 1. Tim. 6. 7. in his old age he must be holpen, the helper of other creatures, must haue his helpe from God the Creator. Other creatures can shift for themselues, but man is so weake that he must bee fed, warmed, nurced and nourished by others. Hee is subiect to sicknesses, to diseases, to troubles, to sorrowes, to the famine, to the plague, to warre, and to many more miseries, man is borne vnto trauaile, Iob. 5. 7. This life is full of the Iob. 5. 7. griefe of things past, of labour and paine of things present, and of feare of things to come. The ingresse into life is lamentable, because an infant begins his life with teares, as it were foreseeing the euils to come, the progresse weake, because many diseases afflict vs, [Page 9] and many woes vexe vs, and the egresse fearefull if we be not in Christ, and haue put him on, Rom. 13. 14. man beginneth his race with crying, and endeth it Rom. 13. 14. with grieuing, nay all mans dayes are sorrowes, Eccles. 2. 23. it is. It is, full of sorrowes both of body and minde. Eccles. 2. 23. Abraham had in the land of Canaan no ground of his owne to dwell in, but onely the inheritance of a se­pulchre: so man shall haue no more in this life after a fewe yeeres, nay moneths, it may bee dayes but a plot of lodging. This life is rather a death because euery day wee die, seeing euery day we consume somewhat of our liues. The entrance into life is straight wayes the beginning of death. This life is an expectation of death. for euery day we looke for death a scene of mockeries, a Sea of miseries one onely viall of bloud which euery light fall breakes, euery light ague corrupts.

Though man be fraile and weake, yet God loues Vse. [...] him dearely, and doth regard him, and doth respect him, hence is it that Dauid saith Lord what is man that thou regardest him, Psal. 144. 4. Man is the slaue of Psal. 144. 4. death, a traueller that passeth away, for here wee haue no abiding cittie, Heb. 12. 14. We are strangers and pil­grimes, Heb. 13. 14. 1. Pet. 2. 11. Soiourners as all our fathers were, 1. Pet. 2. 11. Psal. 39. 12. Lighter then a bubble, shorter then a mo­ment, Psal. 39. 12. vainer then an image, frailer then a venice glasse which is soone broken, more changeable then the winde, more inconstant then a shadow, and more deceiueable then a dreame. God doth also prouide for man foode and raiment: What is here in man to moue God to loue him, he is conceiued in sinne, and borne in­iniquitie, Psal. 51. 5. and vnlesse he be borne againe, he can­not Psal. 51. 5. [Page 10] enter into the kingdome of God, Ioh. 3. 5. His heart is Ioh. 3. 5. deceitfull and wicked aboue all things, Ier. 17. 9. And the imaginations of the heart euill, Gen. 8. 21. The eyes are Ier. 17. 9. Gen. 8. 21. casements of Lust, as to Dauid, 2. Sam. 11. 2. The throate is an open sepulchre, Psalm. 5. 9. The mouth is full of cur­sing 2. Sam. 11. 2. Psal. 5. 4. and deceit, Psalm. 10. 7. The feete swift to shed blood, Esa. 59. 7. The hands are extended to all vnmerci­fulnesse. Psal. 10. 7. Esa. 59. 7. Hee doth breake the yoake, and burst the bonds, Ier. 5. 5. Hating to be reformed, Psal. 15. 17. Saying, The Ier. 5. 5. Psal 50 17. Psal 94. 7. Mala. 3. 17. Lord shall not see, Psal. 94. 7. It is in vaine to serue God, and what profit is it if we keepe his commandements, Ma­lach. 3. 14. By nature man is the child of wrath, Ephes. 2. 3. Ephes. 2. 3. The sonne of disobedience, Collos. 3. 6. Nay, a beast by his owne knowledge Ier. 51. 17. Yet God loues man, and Col. 3▪ 6. will make him coheire with Christ, Rom. 8. 17. Yet not Ier. 51. 17. Rom. 8. 17. all but the Elect God doth giue to vs, we can giue no­thing to him, nothing doth come to him, if we stay in him, nor nothing doth depart if wee stay not in him, on either side he is our profit, whether he stay in vs, or we in him. To the sicke and weake he is a keeper, tur­ning their bed in their sicknesse, Psal. 41. 3. To the man Psal. 41. 3. of the Palsie, he was health, Mat. 9. 2. To Lazarus that Mat. 9. 2. was dead he was life, Ioh. 11. 44. To the blinde he was Ioh. 11. 44. sight, Ioh. 9. 9. To the lost sheep he was saluatiō, Luk. 15. 4. 5. 6. Luk. 15. 4. 5. 6. To such as goe astray he is the way home, Ioh. 14. 6. Ioh. 14. 6.

The second vse may iustly reproue such as neuer minde their weake and fraile condition. Wee should Vse. 2. meditate on death in life, then death would not be so ghastly and fearefull. In the morning wee should thinke this may be the last day of our life, and in the euening often we goe to bed, we should thinke this may be our last night on earth, so thinking on death [Page] at all times. In all our actions we should consider with our selues, would we doe such and such like things if we were to die instantly, and then come to iudgment. We should consider our liues are but lent vs, they are no free-hold. We came into the world vpon this con­dition that we should goe out againe, yeelding vp all into the Lords hand: most men neuer thinke on death, but put that day farre from them, when there is no­thing nearer life then death, it alwayes dogges a man at the heeles. As the shadow followeth the body: so doth death follow life. If we die to our selues in life, we shall liue in death to God. Before wee die, sinne must die in vs. Let vs leaue sinne, before sinne leaue vs. God will neuer forgiue, that we will not forgiue. Let the olde man die in vs in this life, then Christ will liue in vs in death: none are exempted from death of what estate or condition soeuer. Salomon for all his wisedome died, 1. King. 11. 43. Sampson for all his 1. Kin. 11. 43. strength, Iudg. 16. 30. Absolom for all his beautie, 2. Sam. 18. 11. Iudg. 16. 30. 2. Sam. 18, 11: 2, Sam. 17. 23. 2, Sam. 12. 18. Ahitophel for all his craft, 2. Sam. 17. 23. Dauids childe for all his youth, 2. Sam. 12. 18. Methushe­lah for all his age, Gen. 5. 27. Lazarus the begger died, Gen. 5. 27. Luk. 16. 22. Luk. 12. 20. 2. Kin. 9. 33. Luke 16. 22. And the rich couetous cormorant died, Luk. 12. 20. Proude Iezabel died, 2. King. 9. 33. & Sarah which was ful of modest humilitie, & humblemodesty died, Gen. 23. 2. Kin. are not exempted, from death, for Saul, Dauid, Iosiah died, Preachers are not exempted, Gen. 23. 2. for Paul, Peter, and many such like haue died. Phisitians which kill many, though cure some, die themselues as sicke. Souldiers the cause of many mens deaths, die themselues as Cornelius. As it is most true some of all sorts shall be saued: so it is no lesse true that all of all sorts shall die. Death is a port or hauen whereunto we [Page 12] all must saile through the troubles of this world, wher­vnto the sooner we come, the sooner wee shall be deli­uered. It is appointed all shall die, Heb. 9. 27. decreed in Hebr. 9. 27. the Parliament in heauen, and Gods decrees are vn­changeable. It is but a minute of time which we liue, and somewhat lesse then a minute, wee are in this world as in another mans house, and therefore wee should alwaies minde death. If meanes could free men from deaths arrest. Kings, Potentates and rich men would not die, for they would giue more then halfe their goods to liue. If ignorance babbling in an vn­knowne tongue might serue the Papists would not, if strength, the strong would not: if skill, the Phisitian would not: if mirth, the bone companion would not: if smoake, the bewitching vanitie of this time, thē the greatest part of men would not, in a word if any thing would serue turne, then death arrest were not strong enough. Death is such a Purseuant, that hee will take no baile, no bond, no day for appearance, but the par­ty arrested must presently appeare before the tribunall seate of God, 2. Cor. 5. 10. 2. Cor. 5. 10.

As an hearbe] Or as some reade it, as grasse or hay. This similitude of grasse is vsed in diuers Scriptures to Ic [...]. this end. The Prophet saith, all flesh is grasse, Esa. 40. 6. Not by nature, not by making, not by condition, but by similitude of fragilitie. The holy ghost vseth this simily to shew the imbecillity of our nature and of our times. And the Apostle saith, All flesh is as grasse, 1. Pet. 1. 24. Esa. 4. 6. The world of men may bee resembled to a [...]. Pet. 1. 14. field of grasse.

That man is like grasse for the breuitie of his life, and Doct. 3. suddennesse of his death. The grasse is soone come, and soone gone: so is man soone come, and many times [Page 13] soone gone, as Ionah his gourd was, Ion. 4. 6. The grasse Ion. 4. 6. when it is greene is beautifull bearing flowers, but be­ing cut downe withereth: so man being young hath the greenesse of life, then beauty and comlinesse, but being dead withereth. As the grasse is to day, and to morrow cast into the ouen: so man liues to day and to morrowe cast into the graue. There is difference in grasse a thousand formes in one field, yet all are alike in this that they must wither: so there is difference in mens places in the world, but no difference at all in death. As dies the begger: so dies the King. It is gran­ted he may haue better attendance, and hee may haue more cost bestowed on him. Healthy bodies must wi­ther, as well as sicke bodies. The strongest must stoope as well as the weakest. The godly must die as well as the wicked, and the longest liuer must packe along, as well as the vntimely birth. As the mower can with few strokes cut downe thousands of grasse: so God can easily with the sith of his iudgements cut downe a multitude of men. This grasse may be brought to wither many waies, if it be eaten by the beasts, or troa­den by the foote of man, or burnt with fire, or cut downe with sithe or sickle: so man may bee brought, to his ende many wayes, by fire or water, or strangling, or murthering, or the like. When the grasse is cut and dried, it is meate and fodder for the beasts of the field: so when the flesh of man is laid in the graue, it is meat for the wormes. I shall say to corruption, thou art my fa­ther, and to the worme thou art my mother, and my sister, Iob 17. 4. Man shall sleepe in the dust, and the wormes Iob. 17. 4. shall couer him, Iob 21. 26. The moath shall eate within vs Iob. 21. 26. like a garment, and the wormes shall eate them like wooll, [Page 14] Esa. 51. 8. Herod was eaten of wormes, Act. 12. 23. As a Esa. 51. 8. Act. 12. 13. Ion., 6. worme did eate Ionah his gourd, Ion. 4. 6. So wormes shall eate our flesh. The grasse will perish if it be neuer cut downe: so man will become as a rotten leafe if he liue long. This life is as a short misery. Man that is borne of woman is of short continuance, Iob 14. 1. I would Iob 141. haue no man say, I haue so many yeares to liues, yeares are not thine, they are but lent thee. This answere was made to one saying, I haue fourteene yeares to liue, thou doest mention fourteene yeares which thou hast not, nor maist not haue, but thou forgettest the many yeares which thou hast had. Iacob saide, fewe and euill haue the dayes of my life beene, Gen. 47. 9. The time of our Gen. 47. 9. life is threescore yeares and ten, if a man come to foure­score, then there is nothing but weakenesse, Psal. 90. 10. Psal. 90 10. All come not to seuentie yeares, or to eightie, & some liue an hundred, but most die before they come to seuenthty. Some die in their youth, some in their old age. God hath ordained to euery liuing creature his appointed time wherein to liue, grow, and increase, so to decrease and die, and as it pleaseth him to pro­long or abridge their liues, so doth he dispose of the second causes and meanes whereby hee will haue it brought to passe, and so euery one hath his certaine bonds and terme of life set him, yet none but God onely can attaine to the knowledge thereof. Is there not an appointed time to man vpon earth, and are not his dayes as the dayes of an hireling, Iob 7. 1. Are not mans Iob. 7. 1. dayes determined, the number of his moneths are with thee, thou hast appointed his bounds, which (if he would) hee cannot passe, Iob. 14. 5. All the dayes of my appointed time Iob. 14. 5. will I waite till my changing shall come, Iob. 14. 14. God Iob. 14. 14. [Page 15] hath appointed how long euery man shal liue, though fourescore yeares be no long course, yet there are but few that hold out to the vttermost ende thereof in re­gard of them that stay by the way. Some are cut off e­uen before they haue begun their course, and some in the midde way, & that through so many sorts of sick­nesses with other inconueniences and accidents, that a man cannot possibly comprehend or conceiue them all.

The first vse reproueth such as know their flesh is as Vse. 1. grasse, yet they seeke things for this life onely, they wal­low Luk. 16. 19. in wealth, and haue all things at their wils, they are cloathed in fine silke and purple, they glitted and glister with gold and pearles, their faces are couered with fat­nesse, Iob. 15. 27. they beate the people to pieces, and grind the faces of the poore, Esa. 3. 15. They swallow vp the poore. Iob. 15. 27. Esa. 3. 15. Amo. 8. 4. They eate the flesh of the people, and flay off their Amo. 8. 4. skinne, Mich. 3. 3. They are attended with great traines Mich. 3. 3. and troupes of men, they lead mightie Armies, and are carried in Coaches like Princes, for aboundance of all things, they are as mortall Gods vpon earth, yet are soone bereft of all their riches and glory, and perish as the grasse, what foolishnesse hath wrapt vp their vnderstanding, what blindnesse hath possessed their hearts, what vanitie hath bewitched and rauished their mindes, what mist of error hath compassed them and ouershadowed the light of their knowledge, that they seeing the frailtie of their owne estate and con­dition. Can any thing in this life, be either durable or very delightsome, when life it selfe is so fraile and tic­kle a thing. The Apostle saith, The world vanisheth and the lust thereof. 1. Ioh. 2. 17. Salomon concludeth all 1. Ioh. 2. 17. [Page 16] worldly things vnder a most vncertaine, fraile and brit­tle condition, censuring them all with one iudgement: vanitie of vanities, all is vanitie, Eccles. 1. 2. Came not Eccles. 1. 2. Craesus the rich Prince to misery for all his wealth. Xerxes the King of Persia for all his pompe and glory discomfited. Did not Dionisius the King of Siracuse fall from a King to be a schoolemaister. Did not Bel­lisarius fall from a giuer to bee a receiuer, from a rich man to be a begger. Came not Iob from great riches to Iob. 1. 21. miserable pouertie for a time. Doe not many florish to day in wealth, and to morrow come to extreame po­uertie. Are we all as grasse and wormes meate, why then doe wee make so much of the flesh which shall perish, and doe not adorne and decke the soule with vertues which shall be presented to God in the day of iudgement. We doe not regard our soules, but prefer Domin [...]n ancil­lari, et ancillam dominari magna [...]t abusis our bodies before them. It is a great abuse when the mistresse shall become an handmaide, and the hand­maide mistresse: so it is a great abuse when the soule is not regarded, and the body preferred before the soule.

Seeing our bodies shall perish as grasse, let vs say, Christ is to mee in life and death aduantage. Phil. 1. 21. When we die we shall be deliuered out of two prisons at once, the one so much worse then the other, as it is worse to be with-held from perfect blisse, then from the libertie of a most painfull and tedious pilgrimage. We now liue to die, but then wee shall die to liue for e­uer: now liuing we are continually dying, but then once dying neuer to die more. Wee shall leaue a rui­nous and base cottage, & passe to a most glorious and blessed pallace, whose pauement is pure gold, and whose [Page 17] gates are pearles, Reuel. 21. 21. By this wee may ghesse Reuel. 21. 21. what roomes wee are like to finde, where our Sauiour prepareth the place,, Ioh. 14. 2. Had the Prodigall sonne Iohn. 14. 2. cause to sorrow when he was to depart from this dir­tie village, and the company of swine to his fathers Luk. 15. 17. 18. house. Who would not bee able to cast off a sacke of dunge to receiue long white robes, Reuel. 7. 14. I hope we shall haue neither oxen to try, nor farme to see, nor Reuel. 7. 14. wiues to with-hold vs from going, Luk. 14. 18. 19. 20. Luk. 14. 18. 19. 20. Wee haue had toile enough in the seruitude of Egypt, we haue wandred long enough in the desert in conti­nuall battaile with Gods & our enemies, and in death the time is come to take our repose, and inioy the feli­citie of the land of promise. Wee haue beene in the mount Sinai with Moses, when thundrings began to be heard, lightnings to flash, and a thicke darke cloude to couer the mount, but wee shall come to enioy his glory, whose terror we haue already sustained.

This may reproue such as feare death, The sting of death is taken away, O death where is thy sting, 1. Corint. 15. 55. 1. Cor. 15. 55. Some would die, but they would not die a vio­lent death. What cause haue we to feare death, wee haue but one life, and but one can we loose. Goliah was as much hurt by Dauids litle stone, 1. Sam. 17. 50. as 1. Sam. 17. 50. Sampson by the waight of a whole house, Iudg. 16. 30. Iudg. 16. 30. Ely had as much harme by falling backward in his chaire, 1. Sam. 4. 18. as Iezabel by being thrown downe 1. Sam. 4. 18. from a high window, 2. King. 9. 33. All they that sto­ned 2. Kin. 9. 33. Stephan to death, tooke no more from him, Act. 7. 59. Act. 7. 59. then an ordinary sicknesse did from Lazarus, Luk. Luk. 16. 19. 16. 19. One death is no more death then another, and as well the easiest, as the hardest, taketh our life from [Page 18] vs. Let vs bee willing to leaue this sinfull world, desi­ring to bee dissolued and to bee with Christ, Philip. 1. 23. Philip. 1. 23. Why should wee feare that which cannot be auoided. The very necessitie of death should make vs not vn­willing to die, and the remembrance of our mortalitie should make vs litle feare, when experience sheweth vs, that we are mortall. Liue well, and die well we may, if please God, but liue long, & not die, we cannot. We should not thinke our life shortened, when it is well ended. He dieth olde enough, that dieth good: and life is better well lost, then euill kept. Wee goe but that way, the which all the world before vs hath gone, and all that come after vs shal follow & beare vs company.

4 If we bee not warned, neither will take it for a warning, that we are as grasse, death may come before we are aware, and surprise vs, when wee shall not haue time to learne to die. Wee must be prepared, Luk. 12. 40. Luk. 12. 40. We must watch, Mark. 13. 37. How soone is the grasse Mark. 13. 37. cut downe, and so, how soone doth man die. The day of death will come suddenly, as thiefe in the night, 2. Pet. 3. 10. [...]. Pet. 3. 10. A thiefe giueth no vvarning vvhen he vvill come, but commeth vvhen men are asleepe: so the day of the Lord commeth suddenly, vvhen men are altoge­ther vnprouided. Before a ruinous house fall, the raf­ters cracke and giue warning. At a strangers comming, the dogge barkes and giues warning: before a storme the cloudes giue vvarning, and the trumpet biddeth men prepare to battell: but the day of death com­meth suddenly, all the time from the birth to death, is a time of preparation. When the bird thinketh her selfe safe, then is she nearest to death, when the ship­master is in sight of land, hee may be in greatest dan­ger, [Page] for commonly in the range or harbour is the Shippe lost, the want of care drowneth the Shippe, the want of skill is the ruine of the souldiers, the want of foode starueth the sheepe, and the want of prepara­tion to die casteth thousands into perdition.

As a flower of the field so florisheth hee.] Mans life is Text. compared in the Scripture to a span for the shortnesse thereof, Psal. 39. 5. To a shadow, Psal. 102. 11. First, for Psal. 39. 5. Psal. 102. 11. the cause, for as the shadow is formed oflight and a bo­dy, so is man of an intellectuall soule, and a humaine body. Secondly for the figure and likenesse, as the shadow is sometimes long, and sometimes short: so some men liue long, some but a short time. Thirdly, for the flight, the shadow is changed with the moo­uing of the body: so is the life. The shadow in the morning is not as it was at night, and the health of the body in the morning is not as it was at night. The shadow flieth from a man following it, and it follow­eth a man flying from it: hee that looseth his life shall saue it, & he that will saue his life shall loose it. Fourth­ly, for the measure, the longer the day, the shorter the shadow: and the shorter the day, the longer the sha­dow: so the higher the day of prosperitie, the shorter the life: and the shorter prosperitie is, the longer mans life seemeth to be; Iobs prosperitie was short, therefore his life seemed long, I will (saith hee) speake in the bit­ternesse of my soule, Iob 10. 1. For he was euen weary of Iob. 10. 1. his life, to smoake that vanisheth, Hos. 13. 3. To a bubble Hos. 13. 3. that is dissolued. To a weaueers shuttle for swiftnesse, Iob. 7. 6. Iob. 7. 6. To a cloude that is driuen with the winde, Iob. 7. 9. Iob. 7. 9. To a vapour which is soone dispersed, Iam. 4. 14. And here Iam. 4. 14. to grasse which withereth, and to a fading flower.

[Page] That the whole outward glory of man is but as a fa­ding Doa. 3. flower. Though a flower may bee faire in sight, sweete for smell, curious in colour, and glorious for beautie, yet it will fade: so man may be great in place, noble in birth, mightie in strength, valiant in courage, wise in ordering and disposing, carefull in prouiding, and excellent in knowledge and gifts, yet all will fade and fall away. A flower groweth speedily, but being cut downe, turneth as speedily to its former matter: so man quickly groweth vp from the earth, & assoone turneth to earth againe. Doe not thou glory, doe not thou praise, doe not thou admire, at outward things, for they will fade away, they are as a reede of Egypt. That which men most glory in they are soonest de­priued off, I speake of worldly things. Some glory in their birth, nobilitie, and house frō whence they same, all these are Gods gifts, but not much to be stood vp­on, The God of heauen hath giuen thee a Kingdome, power and strength, and glory, Dan. 2. 37. Some glory in their Dam. 2. 37. riches, why doest thou so, either they will leaue thee, or thou must leaue them, all riches haue their wings as an Eagle, and flye into the heauen, Prou. 23. 5. The Apo­stle Prou. 23. 5. saith, trust not in vncertaine riches, 1. Tim. 6. 17. Rich­es 1. Tim. 6. 17. are vncertaine, because they haue wings, and because they auaile not in the day of wrath, Prou. 11. 4. Siluer and Prou. 11. 4. gold cannot deliuer them in the day of the wrath of the Lord, Ezechi: 7. 19. That which our Sauiour calleth thornes, Ezechi. 7. 19. Matth. 13. 7. Paul calleth vncertaine riches. Doe Mat. 13. 7. riches content, no, the more men haue, the more men craue, and commonly they are the greatest beggers, which haue the greatest portion, hee that loueth siluer, shall not bee satisfied with siluer, Eccles. 5. 9. A couetous Eccles. 5. 9. [Page] man is not satisfied with riches, for the more hee ga­thereth together, the more he desireth, the graue and destruction can neuer be full, so the eyes of man can ne­uer bee satisfied, Prou. 27. 20. The couetous man desi­reth Pro. 27. 20. all that his eye seeth. The couetous saith, What shall I doe because I haue no roome, Luk. 12. 27. Some Luk. 12. 17. glory in pleasure, pleasure is like lightning, sweete but short, much cost and care for a litle sport, nay one houres sport, may bee recompenced with eternall pu­nishments. Some glory in the world, and worldly things, notwithstanding this I must tell thee, either thou wilt faile in pursusing them, or else when thou hast caught them, they will bee so vaine that they will giue no contentment. Some glory in beautie, beautie will vanish with a sicknesse, or consume in time. Some glory in their strength, mans strength is but weakenes. Some in honour, man shall not continue in honour, Hee is like the beastes that die, Psal. 49. 12. It is an euill Psal. 49. 12. sicknesse, and a great vanitie, when a man shall haue riches, and treasure, and honour: and want grace to ioy in them. Eccles. 6. 2. Some in the praise of men, which indeede Eccles. 6. 2. is but winde, No man knoweth whether it commeth, and whether it goeth, Iohn. 3. 8. As the childes lo [...]e, so the Ioh. 3. 8. peoples commendation is gotten and forgotten in an houre The Prophetsaith, Let not the wise man glory in Ier. 4. 23. his wisedome, nor the strong man glory in his strength, nei­ther the rich man glory in his riches. But let him that glori­eth, glory in this, that hee vnderstandeth and knoweth mee, Iere. 9. 23. 24. Let not the wise man glory in his wise­dome, for wisedome shall not deliuer the wise from death, nor strength the strong, nor riches the rich: but faith in Christ, and good conscience in all things [Page 22] shall deliuer the godly from the second death.

Is it so, that glory, pompe, honour, and beautie are as a fading flower, then let not vs affect these things Vse. 1. too much, let them not steale away our hearts. Wee should set our affections on things aboue, Col. 3. 2. It is not simply vnlawfull to vse the world, but it is neede­full Colos. 3. 2. that we be iealous of our selues, to watch our own hearts, that our affections bee not set on the world. Outward glory, pompe, honour, and beautie are but transitory things, so are riches, and the world. A man cannot serue God and mammon, Math. 6. 24. It is an axi­ome Mat. 6. 24. in the Bible, that amitie with the world, is enmitie with God, Iam. 4. 4. Either men must forsake God and Iam. 4. 4. loue the world, or bid the world farewell and cleaue to God. Wee are taught not to loue the world, 1. Iohn. 2. 15. For we see the daily mutabilitie, and inconstancie of I. Ioh. 2. 15. the world and worldly things. Doe not humaine af­faires imitate the sea, are not men tossed on earth, more then on the sea, one taketh away this mans ground, another that mans field, another desireth his neighbours wife, another taketh away his seruants. One striueth with his neighbour about water, ano­ther about the aire. He that is poore is reproached, he that is rich is sought to be ensnared. Hee that ruleth is subiect to conspiracy, the Magistrate to enuy, and hee that is of power to hatred. There are continuall wars, continuall slaughters, and insatiable desire doth exer­cise tiranny, couetousnesse ruleth, and lying is prefer­red. Trust hath taken her flight, truth is a stranger, and salutations are full of suspition, and so all wallow in vi­ces, for euery man is vanitie, Psal. 39. 11. Psal. 39. 11.

2. This may reproue the seekers of these vanities, [Page 23] who plod and study to attaine to them, but being got­ten, they profit not much, they cannot saue, they may destroy, they cannot helpe at the last, they may hurt. How greedy are men after honour, how doe they co­uet promotions, how doe they hunt after riches. They care not who are poore, so they be rich: who sicke, so they be whole, who cold, so they be warme, who sinke, so they swimme. The loathsome luke-warmnesse of the most is to be reproued, Reuel. 3. 19. And the dangerous Reuel. 3. 16. losse of first loue in too many to be lamented, Reuel. 2. 4. Reuel. 2. 4. Let men seeke the Lord, whiles he may bee found, Esa. 55. 6. Esa. 55. 6. Good and not euill, Amo. 5. 14. The Kingdome of God, Amo. 5. 14. Math. 6. 33. Peace, Psal. 34. 14. The time will come when Mat 6. 33. Psal 34. 14. the Scepter and sepulchre will bee all one, when the Prince and peasant shall bee fellowes, when there shall bee no difference betweene the ashes of veluet, and course canuasse. What can the belley returne which consumeth most part of mens riches but dunge & cor­ruption, what vaine pompe and glory, but malice and enuy, what vnchastitie but hell and the worme of con­science. Let men and women bee neuer so richly at­tired without Christ they are naked, with what iewels and ornaments soeuer they are set foorth, without Christs beautie they are deformed, howsoeuer their faces are painted, and their beautie blazed, without grace they are vgly and monstrous, nay they carry a­bout them their owne funerall, while their body is a filthy tombe of a more filthy soule, not onely dead, but almost rotten in sinne. Noah must not follow the fashions of the olde world. Lot must not follow the fashions of Sodome. Iob must not follow the fashions of Vz. Wee must not follow the fashions of our corrupt [Page 24] age, but as Paul exhorteth, in the middes of a crooked and naughtie generation, we must be, pure and blamelesse, shi­ning euen as lights in the world, Philip. 2. 15. Shining e­uermoreto Philip. 2. 15. walke in the narrowe path, and enter in at the straite gate, Luk. 13. 24. Luk. 13. 24.

Wee must account spirituall things our chiefest glo­ry. This spirituall glory is either in the world to come, or in this world, that in the world to come is the grea­test. Reioyce vnder the hope of the glory of God, Rom. 5. 2. Rom. 5. 2. When Christ which is our life shall appeare, then shall yee also appeare with him in glory, Coloss. 3. 4. The glory Col. 3. 4. which shall be conferred may be considered either on the bodies or on the soules of the godly. The glory which shall bee giuen to the bodies of the Saints is threefold, first the bodies of the Saints shall bee im­mortall, they shall die no more, for mortalitie shall put on immortalitie, 1. Corinth. 15. 53. Secondly, they shall I. Cor. 15. 53. be incorruptible, they shall rot and putrifie no more, they shall be free from infirmitie and deformitie, It is sowen in weakenesse, and shall be raised in power, 1. Cor. 15. 43. 1. Cor. 15. 43. Thirdly, they shall be spirituall, 1. Cor. 15. 44. 1. Cor. 15. 44. The glory vpon the soule shall bee the perfection of Gods image in all the faculties of it, then shall the me­mory, will and affection bee made conformable vnto God. The glory in this world is first Christ, He is the King of glory, Psal. 24. 7. Wee must bee much in the du­ties Psal. 24. 7. of mortification, before wee can enter into the kingdome of glory, for no vncleane thing shall enter in­to the kingdome of heauen, Reuel. 21. 27. Wee are vn­cleane Reuel. 21. 27. till we be washed in the blood of Christ by iu­stification, and bathed in teares of true repentance by mortification. Secondly, the spirit of adoption is the [Page 25] spirit of glory, if this rest vpon men they cannot bee miserable, 1. Pet. 4. 14. Thirdly, our soules are our glo­ry. 1. Pet. 4. 14. Fourthly, the testimony of a good conscience is our glory, 2. Corinth. 1. 12. In a word, God is our glory, 2. Cor. 1. 12. Psalm. 3. 3. Psalm. 3. 3.

For the winde goeth ouer it, and it is not.] The word Text. is taken for winde, for the sperit, for the intellectuall soule, for the will, and for the aire, but most expositers read it, the winde goeth ouer it. The Prophet doth not say, it is burned with the heate of the Sunne, or de­stroied with the cold of the winter, or cut downe with the hand of the mower, but the winde goeth ouer it, and it is not, that is, the winde goeth ouer the flower, and it is not, for it is withered. As a flower is destroyed by the passing of some winde: so mans life doth faile with a light occasion.

That mans life and glory are soone gone. First, mans life Doct. [...]. is soone gone, how many at vnawares haue beene burnt vp in their owne houses, how many slaine by beastes in the field, how many deuoured by the same, how many consumed in common pestilences, murthe­red by thieues, slaine by their enemies, killed by the fall of an house, as those on whom the tower in Siloam fell, Luk. 13. 4. They spend their dayes in wealth, and sud­denly Luk. 13. 4. they goe downe to the graue, Iob 21. 13. Sodome was Iob. 21. 13. destroied in a moment, Lam. 4. 6. Sisera soone slaine by Sam. 4. 6. Ioel, Iudg 4. 21. The Philistims by Sampson, Iudg. 16. 30. Iudg. 4. 21. Iudg. 16. 30. Esa. 37. 38. Saneherib by Adramelech and Sharezer, Esa. 37. 38. Man can take life away, but he cannot giue life. There is great paines and paiments bestowed before one come to mans estate, and then a small thing taketh away his life. As when a bladder is blowne great with great [Page 26] paine, a pricke of a pinne will giue vent for all the winde: so when man is growne vp, a litle thing will depriue him of life, a stab with dagger or knife will take from him his life, because life it selfe is fraile, brit­tle, vnstable, and of all things most vncertaine. As the Spiders webbe which is long time spinning, is swept a­way and destroyed vpon a sudden: so mans life which hath continued many moneths and yeares in a mo­ment ceaseth, I haue cut off like a weauer my life, Esa. 38. 12. One is choakt with an haire in milke, another stran­gled Es 138. 12. Fabius Senator Anacreon. Adrianus Papa. [...]anat. in 27. Prouerb, Iohan. stow 44. ann. Elr [...]a. with the stone of a grape, another with a flie some crushed and troden to death. Man continueth not in one stay, hee is of fewe dayes in his body, and full of trouble in his estate. Secondly, mans glory is soone gone. The Prophet saith, the glory of Epraim shall flie away like a bird, from the birth, and from the wombe, and from the conception. Hos. 9. 11. By glory is meant riches, Hos. 9. 11. power, honour, and renowne. As a bird doeth not long stay in a place: so glory, as riches, and such like doe not long continue. The smoake ascending vp­ward from the chimney at the first is great and thicke, but it is quickly scattered and out of sight: so the glo­ry of the men of this world, by litle and litle is obscu­red, and vanisheth cleane away.

The first vse wee must remember our ende, how [...]e. 2. fraile and fickle a thing our life is, hence is it, that Da­uid saith, Lord let mee knowe my ende, and the measure of my dayes, what it is, let mee knowe how long I haue to liue, Psal 39. 4. Psal. 39. 4. Thy life is as the palme of thy hand, if it be compared with eternitie, and it may bee more true­ly called the shadow of death then life. It is decreed that the death of all is a certaine houre, but the houre [Page 27] of death vncertaine. It is better the houre of death be vnknowne, then knowen. Moses saith, Teach vs to num­ber our dayes, that we may apply our hearts vnto wisedome, Psalm. 90. 12. That wee may haue the fewnesse of our Psal. 90. [...]. dayes in memory, that vvee promise to our selues no great things in this world, but that our mindes bee set vvholly on the study of heauenly wisedome. Let vs consider how many yeares vvee haue liued in the vvorld, how many of them vvee haue spent in sleepe, and eating, how many in childhood and vanities, how many in vvorldlinesse and vvickednesse, and how few in pietie and godlinesse, vvhy doe I speake of yeares, I may speake of moneths, nay of dayes, nay of houres: vve neede not the Art of Arithmeticke to number the houres that many of vs haue spent in reading, pray­ing, meditating, examining, hearing, and practising holy and Christian duties. Let vs now returne to the Lord, Iere. 4. 1. Let vs heare his writ, while it is to day, Iere. 4. [...]. Heb. 3. 13. Let vs arise and depart for this is not our rest. Heb. 3. 1 [...]. Mich. 2. 10. Let vs be more frequent in prayer, more Mica. 2. 1 [...]. carefull in hearing, more conuersant in meditation, more painfull in seeking, more diligent in examining, and more studious in doing. Let not God, the author of time, haue the least part of time spent in his seruice. Let vs redeeme the time, Coloss. 4. 5. Buy it with repen­tance, Colloss. 4. 5. vvatching, fasting, praying, and with strong cries, let vs make our peace, & fly from the anger to come, Math. 3. 7. Let vs remember our Creator in the dayes of Math. 3. 7. our youth, Eccles. 12. 1. God vvill haue the first fruites, Eccles. 12. 1. and the first borne are due to him. Let vs consider our latter ende, Deut. 32. 29. and how quickly our life vvill Deut. 32. I. be gone. Our sinees cleaue so fast vnto vs, that wee doe [Page 28] not remember our latter ende, Lament. 1. 9. Wee are care­lesse Lament. 1. 9. in making our calling and election sure, 2. Pet. 1. 10. 2. Pet. 1, 10. It is sufficient for vs that wee haue spent the time past of our liues after the lustes of the Gentiles, walking in wan­tonnesse, lustes, drunkennesse, in gluttonies, drinkings, and in abominable idolatries, 1. Pet. 4. 3. Our gray haires, 1. Pet. 4. 3. our sickly bodies, our weakenesses, and infirmities, the shortnesse of our liues, the iudgements of God on o­thers, and his mercies toward vs, should make vs al­way aboundant in the workes of the Lord, 1. Cor. 15. 58. 1. Cor. 15. 58. That is, we must proue our constancy in faith, and our loue to God and our neighbour, by earnest study, en­deauour, and zeale, not that our workes can bee supe­rogatory, and more then due, but that we ought to ex­cell in the things that are due. Let vs double our im­ploiment in reading the Scripture. Prayer must bee sent before, vnderstanding desired, the continuance of meditation giuen, that the Scripture might trans­forme vs into it selfe after a sort. In reading the Scrip­ture, the guide oft to be the grace of God, study and diligence must be giuen, that all may be referred to e­dification. In meditation, which putteth life and strength into all other duties. Wee must meditate on Gods maiestie aboue vs, on our nature within vs, on the vanitie of the world without vs, on the shortnesse of life behinde vs, and on heauen which is set before vs. In hearing of the word preached, which is the meanes of knowledge, and faith, and of all grace, with the blessed and prosperous grouth and increase there­of. In conference, in mortification, and in mercy. The [...] sapien­ [...]ium vita est [...] medita­ [...]. life of all wise men is the meditation of death.

Is outward glory soone gone, I for the glory of man [Page 29] endeth with the life of man. It is hard to bee gotten, short of continuance, and sorrowfull to be left. It is giuen to men, not that they should giue themselues to it, or to affect it too much. Be not thou afraid, (saith the Prophet) when one is made rich, and when the glory of his house is increased. For hee shall take nothing away when he dieth, neither shall his pompe descend after him, Psalm. 49. 16. 17. Salomons glory ended with his life, so did Psal. 49. 16. 17. Hamans, Herodes, and Neroes. The affecting of outward glory doeth cause many to fall from God. The loue of the world made Demas for sake Christ, 2. Tim. 4. 10. The 2. Tim. 4. 10. loue of money made Iudas sell Christ, Math. 26. 15. The Mat. 26. 15. loue of riches, made the couetous man loose Christ, Luk. 12. 20. And the seeking of vaine glory, maketh Luk. 12. 20. many men neglect Christ. Seeke Christ and yee shall liue, Amo. 5. 6. Seeke him while hee may bee found, Esa. 55. 6. Amo. 5. 5. Esa. 55. 6. Gen. 49. 14. Luk. 5. 6. He that hath I sachar his burden must needes couch, Gen. 49. 14. He that hath rent his net, will take nothing, Luk. 5. 5. They which are laden with thicke clay cannot mount vp before the Lord, Habak. 2. 6. They can neuer bee Haba. 2. 6. faithfull disposers, that are faithlesse workers, 1. Cor. 4. 2. They will say and doe not, Math 23. 3. So they which la­bour 1. Cor. 4. 2. Mat, 23. 3. much for vaine glory, will hardly attaine to true glory.

And the place thereof shall knowe it no more.] When Text. the flower is cut off, or withereth, the roote is greene in the earth, but man when hee is once dead shall liue no more here, hee shall liue no more vpon earth. Hee shall bee seene no more here, hee shall liue no more in this world. The place where a flower hath growne shall know it no more: so the place shall know no more where man hath liued.

[Page 30] That man being onee dead shall liue no more on earth. Doct. 5. Who of all our fathers departed this life haue liued a­gaine a naturall life, wee shall goe to them, they shall not com to vs, they triumph, wee fight, they at their iour­neyes ende, wee trauailing, they in the hauen, wee on the sea, they at rest, wee in trouble. Remember that my life is but winde, and that mine eyes shall not returne to see pleasure. The eye that hath seene me shall see me no more, thine eyes are vpon me, and I shall be no longer. As the cloude vanisheth, and goeth away: so hee that goeth downe to the graue shall come vp no more. He shall no more re­turne to his house, neither shall his place knowe him any more. Iob. 7. 7. 8. 9. 10. As if Iob had said, after death I Iob. 7. 7. 8. 9. 10. shall not liue here on earth, enioying my riches, my dignities, and power, I shall not come againe to eate and drinke, to haue children, and to be restored to my former estate, I shall not command seruants, nor bee commanded by any higher power on earth, my life shall bee a communion with the blessed Trinitie, my ioy the presence of the lambe, my exercise singing, my dittie praise yee the Lord, my consorts Saints and An­gels, the place the heauen of heauens, 1. Kin. 8. 27. The Pa­radise, 1. Kin. 8. 27. Luk. 23. 43. The bridegromes chamber, Psal. 19. 5. They which now see me, shall see me no more on earth my Luk. 23. 43. Psal. 19. 5. soule at the time of dissolution shall returne to God that gaue it, Eccles. 12. 7. and my body to the dust, dust I am, Eccles. 12. 7. concerning my body, Gen. 3. 19. There is hope of a tree Gen. 3. 19. if it be cut downe, that it will yet sprout, and the branches thereof will not cease. Though the roote of it waxe olde in the earth, and the stock thereof be dead in the ground. Yet by the sent of the water it vvill bud and bring forth houghes like a plant. But man is sicke and dieth, and man [Page 31] perisheth, and vvhere is he, Iob 14. 7. 8. 9. 10. Hee that is once dead naturally cannot bee repaired againe, hee Iob 14 7. 8. 9. 10. cannot returne to liue on earth. An house that is fal­len may bee built againe, a tree that is fallen may bee vnderpropped and staied vp againe: but man being dead can returne to his naturall life no more. My dayes are swifter then a vveauers shittle, and they are spent vvithout hope, Iob 7. 6. A weauers shittle is soone from Iob 7 6. one ende to another: so wee are soone from the day of birth, to the day of death: and our dayes are spent without hope euer to liue a naturall life. If a man die, shall he liue againe, Iob 14. 14. When the soule is separa­ted Io 1 14. 14. from the body, the body lieth as a stocke or blocke terrible to behold: if it lie a while vnburied it wil putri­fie and stincke. Wee loue no man so much in his life, as wee loath him after death: for then wee cannot see him dead, whom wee were neuer weary beholding when he was aliue. To desire or wish him liuing that is dead, is in vaine. The liuing shall goe to the dead, but the dead not come to the liuing.

First, it may warne and admonish men to doe good Vse. 10 whiles they liue, and to set all things in order before they die. If thou hast wronged, make restitution in thy life time, for thou shalt not come againe to re­store. If thou wilt giue, doe it in thy life time, for thou shalt not come againe. No doubt the rich man would haue beene more pittifull and mercifull if hee had li­ued againe on earth. Mercifull giuers shall be the chil­dren of the highest, Luk. 6. 35. And bee like God their Luk. 6. 35. father, who is the father of mercies, 2. Cor. 1. 3. They 2. Cor. 1. 3. shall bee his Stewards to dispose his goods, Luk. 16. 2. Luk. 16. 2. And his hands to distribute his almes. All that thy hand [Page 32] shall finde to doe, doe it vvith all thy power, for there is nei­ther worke nor inuention, nor knowledge, nor vvisedome in the graue vvhither thou goest, Eccles. 9. 10. Here wee Eccles. 9. 10. must repent, here we must giue, for after death these actions shall haue no place. In this life doe good, af­ter [...]ccrris actio in calis contempla­tio. this life receiue good: here labour, hereafter rest. In earth action, in heauen contemplation. The dead [...]monles. are saide to rest from their labours, Reuel. 14. 13. Reuel. 14. 13. And although the soule thorough death doeth not loose his faculties, notwithstanding she doth not exer­cise her operations. The action of the godly after this life is a perpetuall fruition of eternall happinesse, put in the contemplation of diuine glory. Our Sauiour saith, I must doe the vvorkes of him that sent me, vvhile it is day, the night commeth vvhen no man can vvorke, Ioh. 9. 4. Worke vvhile yee haue haue light, Ioh. 12. 35. Ioh 9 4. Ioh. 12. 35. Gal. 6. 10. Nallus poeniten­tiae ln us, nullus satisfaclionis effetlus. Cypria ad de­ [...]ctr. While we haue time, let vs doe good to all men, Gal 6. 10. As all time is not fit to sow and plant: so all time is not to doe good, for after death there is no place of re­pentance, nor no effect of satisfaction. Hard dealing men giue gifts to the poore after death but too late. Funerall beneficences is not free but formal, not chear­full, but extorted. Because the time of repentance, sa­tisfaction, Perk. restitution, and such like will not long last and continue, let vs now repent and turne to the Lord, to day if yee will heare his voice harden not your hearts, Hebr. 3. 7. 8. Exhort one another daily, while it is called to Hebr. 3. 7. 8. Quotidie est ho. he. Heb. 3. 13. day, Hebr. 3. 13. Make satisfaction to those men whom thou hast wronged, and restore such goods, lands, and possessions as thou doest detaine from any man, there can be no true repentance while the treasures of wicked­nesse are in the houses of the wicked, Mica. 6. 10. Mica. 6. 10.

[Page] Secondly, it may reproue many who affirme that they haue seene and heard dead men to walke and talke, to frequent their promises, and to say, I am the soule of this man, or of that woman, I am tormented grieuously in Purgatory, for this or that which I haue done, I might be deliuered, if so many Masses were said for mee. If they be not popish which make such false apparitions for gaines sake, they are certaine euill spirits, Satan can transforme himselfe into an Angell of light, 2. Cor. 11. 14. Why not into a soule. He entred 2. Cor. 11. 14. Ioh. 13. 27. Act. 5. 3. Ephes. 2. 1. into Iudas, Ioh. 13. 27. He filled Ananias heart, Act. 5. 3. He worketh mightily in the sonnes of disobedience, Eph. 2. 2. Hence it is that they are called the children of the diuell, as Paul said to Elimas, and full of all subtiltie and all mischiefe, the child of the diuell, and enemy of all righteousnesse, wilt thou not cease to peruert the straight wayes of the Lord, Act. 13. 10. Such were the Iewes to Act. 13. 10. whom Christ spake, Yee are of your father the diuell, and the lustes of your father yee will doe. Ioh. 8. 44. Hence is Ioh. 8. 44. that the holy Ghost saith, Woe to the inhabitants of the earth, and of the sea, for the diuell is come downe vnto you, which hath grtat wrath, knowing that hee hath but a short time, Reuel. 12. 12. He is a deceiuer of the people, Reuel. 12. 12. Reuel. 20. 3. 8. And his sleights and deceits are called Reuel. 20. 3. 8. the deepenesse of Satan, Reuel. 2. 24. The diuels perloaps Reuel 2. 24. cannot assume dead mens bodies, for they are more vnfit for motion, then dead instruments that neuer had life. It is a peculiar worke of Gods power to raise the bodies of men out of the graue. The Scripture doth not mention that euer euill spirits did appeare with true bodies.

Seeing, mans dayes are few, fraile and fickle, few, for [Page] fourescore yeares is a long time now, though foure hundred were not much in time past, fraile, for the strongest man is but weake, and fickle, for we are spee­dily from the wombe our liuing mothers, to the wombe of our dead mother earth. Mans dayes are not onely few, fraile, and fickle, but short, and so his li­uing death is changed to an euerlasting life, and the end of a temporall is the beginning of an eternall life. Mans dayes are not onely short, but also full of trouble, notwithstanding the sorrowes of a bitter life shall bee recompenced with a blessed death, and the going out of a bad, is the beginning of a better world. Mans dayes, pompe, glory, birth, blood, are but as vanishing flowers, this world is transitorie, and when man dieth he shall leaue all behind him, hee shall carry no more with him going, then he brought comming: no more out of the world, then hee brought into the world, whereof he shall haue any vse: and when a man is dead he shall returne no more. If a man wrong, or deceiue, oppresse and goe beyond the seas at his returne hee may right those he hath wronged, and relieue those he hath oppressed: but man that wrongeth, oppres­seth, and iniureth in this life, and dieth in the sinne, shall not returne to liue on earth, to repent for it, nei­ther to satisfie for it, therefore while we liue, let vs so liue, that we may liue in death.

I haue hitherto spoken of life and death, now I must speake something of the life and death of this Worship­full Gentleman whose body standeth before vs ready to be interred.

To liue well is the ready way to die well, as men liue: so they for the most part die. A blessed life, shall haue a [Page] blessed death. Such as expect for comfort in death, must be obedient to God in life. If men will liue till they be dead, they must die while they liue, a good life here, bringeth a good death hereafter. That his life was godly appeared by his hospitalitie how many of the Saints hath he fed, and lodged, insomuch as if he was a Gaius for them, how did he relieue the poore daily at his doores and in time of sicknes how prouident was he for them. He was a peace-maker amonge his neigh­bors, composing controuersies, and ending many needlesse suites, which either pride, or tyranny, or selfe­will, or enuy had begun. Hee had a great loue to the meanes of his owne saluation, I meane the preaching of the word, frequenting it often if his health did serue him, countenancing & supporting the Lecture where he was a continuall hearer. How kinde and affable hee was to Gods Ministers they will be ready to witnesse. In his sicknesse he was very penitent and sorrowfull, confessed his sinne, desiring God to forgiue him: nay, assuring himselfe that all his sinnes were pardoned and forgiuen for Christs sake. In his sicknesse he was pati­ent, weary of the world, desirous to goe home, forgi­uing and forgetting all wrongs and iniuries done him. His talke for the most part in his sicknesse was of hea­uenly matters, and such as came to comfort him, might receiue comfort from him. He did often pray, and ioyne in praier, and which was worthy obseruance did pray for a blessing on Phisicke before hee would vse it. He vsed all lawfull meanes commending the suc­cesse to God. So liued he, and thus died he, leauing an earthly possession, and a house of clay, but now en­ioying an heauenly inheritance, a mansion, a resting [Page] place of eternall glory, leauing louing friends: but now enioying such as are more louely, leauing children, and yet gone to his children. All did not speake well of Christ, some saide hee was a deceiuer, some a glutton, some a wine-bibber, some a company keeper of wic­ked men; so all may not speake well of this Gentle­man, there be cursing Shimeries, and rayling Rabshake­thes, some that will speake good of none. As the red dragon cast out water after the woman that had brought foorth a man child to drowne it; so such as are the dra­gons young will cast out slanders, lies, false reports, and cursed speeches after those which die in the Lord to disgrace them. The liues of such men as loue to disgrace the dead we mayknow, their death God knowes.

FINIS.

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