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THE PRAISE OF MOVRNING; OR, MOVRNING PREFERRED BEFORE MIRTH. SERMON II.

IN the former Chapter, the Wise man had * beene shewing the vanitie, and insufficien∣cie of all earthly things to make a man happie, and how much the world is mi∣staken, in seeking happinesse in any thing here below. In this Chapter, and those that follow, he commeth to direct men in the right way to find it, and sheweth them where they should seeke it, and where they should finde it: First he telleth them of a good name, in the first verse. A good name is better then precious ointment. The second meanes is, a good death, the day of death is better than the day of ones birth. The third is, a right mourning, it is better to goe to the house of mourning, then to the house of feasting. Afterward he proceedeth to other particulars. But this he bringeth in upon the former, to prevent an objection that some might make: for having said that the day of death, is better then the day of ones birth; some might ob∣ject: What goodnesse can there be in death? as for those that are Page  30 dead, they cease to be, and they that are alive reape no benefit by it, but mourning, and there is little good, little happinesse in this, to exercise a mans thoughts about mournfull objects; Yes (saith he) it is better to goe to the house of mourning, then to the house of fea∣sting, 〈◊〉 the living will lay it to his heart. And upon this he spen∣deth some time, because naturally we are exceeding backward, to beleeve that it is good for a man to be mourning upon earth.

Others make the dependance of the words thus; That Solomon having before shewed the vani•…ie of riches, he doth in the six for∣mer verses of this Chapter, preferre even death it selfe, before wealth 〈◊〉 abundance. And he sheweth wherein it is better.

First in the Adjuncts. The Adjunct of death is mourning: the Adjunct of wealth and abundance is feasting: yet mourning is bet∣ter then feasting. And because it seemeth a Parradox to every na∣turall man, he commeth to confirme and prove it.

By the Effects. In the third verse; Sorrow is better then laughter, for by the sadnesse of the countenance, the heart is made better. Sorrow can doe that for us that wealth cannot, it makes the heart better.

By the different subjects in which they are. That same world∣ly mirth is in the heart of fooles. In the fourth verse: the heart of fooles, is in the house of mirth: but this mourning it is in the heart of the wise: the heart of the wise is in the house of mourning.

By the Efficient cause. One cause of mourning is the rebukes of the wise. In the fifth verse; It is better to heare the rebukes of the wise, then for a man to heare the song of fooles.

And then in the sixth verse by a Prolepsis he prevents an obje∣ction that some might make. For whereas he had said that mour∣ning was better then joy, some might say. It seemeth otherwise, there is delight in joy, there is none in mourning. Hee telleth them that that delight, it is but a very short delight, but as the cracking of thornes under a pot, it is but vanitie. As the cracking of thornes under a pot, so is the laughter of a foole, this also is vanitie.

We will not stand much about the matter. So many severall men as handle this booke, doe severally connect and joyne the words together, according to their owne conceits and opinions of them.

It is evident, that in this verse that I have now read to you, the Wise man speakes of such a mourning, as is occasioned by the death* of friends. And he saith of that mourning, that it is better then to bee in the house of feasting.

That he speakes of such a mourning, appeares by that which followeth: first he saith, that that is the end of all men, he speakes therefore of such a mourning, as is upon the end of men, upon the departure of men out of this world: and secondly he saith, the li∣ving will lay it to his heart: hee speakes of such an end of men, as is opposite to the life of men.

Page  31 In a word. By the house of mourning, he meaneth a house where∣in some one is dead, which giveth occasion to the parties that dwell there, of sorrow and mourning for their departed friend. It is better to goe to such a house.

By the house of feasting, hee meaneth not onely such a house wherein there is feasting, but also all manner of abundance: as commonly men shew their wealth in feasting.

By the end of all men, he meaneth that which the Schooles calls the end of termination. Now there is a twofold end of termination (as they speake) either Positive, or Privative. A Positive end, as a point is the end of a lyne, and an instant is the end of time: be∣cause the lyne resolveth it selfe into a point at last, and all time re∣solveth it selfe at last into an instant. A Privative end, and that is that that causeth a cessation of beeing, that is the end of action, wherein all the worke, and invention, and enterprizes of a man cease. Of such an end here he speakes, such an end of a man as that he ceaseth to be as he was upon earth, and ceaseth to doe as he did upon earth.

By laying to heart, he meaneth more then a bare knowing, or a bare observing, and taking notice of things. There is to be un∣derstood here, a serious pondering, an often considering of it, as it is said of Marie, Shee layed those sayings to heart; and so Iacob, hee layed the sayings of Ioseph to heart. It is such a serious considering, and pondering, and discussing of every thing, as they may bring it to some use, may draw some fruit, and benefit out of it to them∣selves.

So that the summe and substance of the words is thus much; It is a better thing for a man to bee conversant about the thoughts of death, and to take hold of all occasions that may bring the serious consideration thereof into his heart, then to delight himselfe in those worldly pleasures, and sensuall delights, wherein for the most part men spend their lives. The reason is, because there is some benefit that ariseth thereby to the inward man, some advantage gained to the soule: whereas by the other, there is none at all, there is much hinderance and hurt, but no furtherance and benefit.

The words then you see consist of a Proposition; And a proofe * or confirmation of that Proposition.

The Proposition. It is better to goe to the house of mourning, then to goe to the house of feas•…ing.

The Confirmation or proofe of it, is double; first, because this is the end of all men: secondly, because the living will lay it to his heart. This latter part is that which I purpose most to in∣sist upon.

In the former. Hee calleth the house wherein any one dies, the house of mourning. It is better to goe to the house of mourning.Page  32 Where you see; That the Death of men, with whom we live, is * a just occasion of mourning to some.

The holy Ghost would not have described the house wherein a man dies in this manner, if there were not some equitie, and ju∣stice in mourning, upon such an occasion. For hee speakes not here (as I conceive) only with reference, and respect to the com∣mon custome of naturall and worldly men; but with respect to the naturall disposition, and affection, that is in the heart of man, and the equitie of the thing. There should bee mourning, and there is in it a just occasion, when men are taken away by death.

When Sarah died, the text saith, that Abraham came to*mourne for Sarah, and to weepe for her. And Esau, when he speakes of the death of his father Isaac, he calleth the time of his death, the time of mourning, the dayes of mourning for my father are at hand.* So Ioseph when his father was dead, it is said that hee mourned for*his father seven dayes. When Samuel was dead, all the Israelites were gathered together, and lamented him. When Iosiah was dead, there was such a great lamentation for him, that it became a pat∣terne of excessive mourning; In that day there shall be a great mour∣ning*in Ierusalem, as the mourning of Hadadrimmon in the valley of Me∣giddon. Our Saviour Christ, when he looked upon Lazarus, hee wept, because he was dead. And those Ephesians, this was it that * broke their hearts, they sorrowed most of all for the words which S. Paul spake, that they should see his face no more.*

I need not stand upon the proofe of the point. There is great reason for it. First, if we respect men in their usefulnesse to others. * There is no man but is of some use: and so farre as a man is usefull to another, there is just ground of mourning, for the losse of such a one. Therefore David, he mourned for the death of Saul, though he was a wicked man, because he was usefull in his time by way of gouernment. And as there is more usefulnesse, so there is more cause of mourning, as we see in the death of Samuel, and Iosiah, and others.

Secondly, because when those that are usefull, are taken away, a man seeth some effects partly of his owne guilt, and partly of * Gods displeasure. Of his owne guilt; If those die that are evill, that he did not doe them that good that he might, while they li∣ved, he did not converse so profitably, as he might have done, to further their spirituall good. If they be good and gracious, that he received not benefit by them, that he did not mannage the op∣portunities, as he might have done, to have made that use of their societie and conference, of their prayers, and spirituall helpes, of all those gifts and endowments that they had. And as in the de∣fect, so likewise in the excesse there is guilt. When a man idoli∣seth the creature too much, and trusteth too much to the arme of Page  33 flesh: when he setteth too great a price upon men, he may appre∣hend the displeasure of God, taking away his brother, that was (as it were) a curtaine that stood betweene God and him, taking away those that hid God from his eyes.

Vpon these occasions and grounds, the servants of God have reflected upon themselves, seeing the death of others, that are neere, and deare unto them, and have drawne from thence, matter and cause of mourning.

Nay, it is a thing that the Lord lookes for: Thou hast smitten*them, and they have not grieved. When God takes away any that are usefull to us, there is a smiting, and a correction in it, even to those that live, to those that were intimate and inward with him, and God expects that men should mourne, and grieve for it.

I briefly note this (for I intend not to stand upon it) against that * Stoicall Apethy, that stupiditie, I cannot say whether it have sei∣zed on the spirits of men, or whether men affect it in themselves: but they account this a matter of praise, a vertue praise-worthy, to see nothing dolefull, nothing worthy of mourning in the death of any one. We see it is quite contrarie to the very course of the Scripture.

But it will be objected. We are bid to mortifie our earthly affecti∣ons;* and if we must mortifie our affections, we must mortifie all our affections, that of sorrow, as well as anger, and the like.

I answer briefly. The Scripture indeed biddeth us mortifie our*affections, but it doth not bid us take away our affections: it bid∣deth us only mortifie, and purge out the corruption of our affe∣ctions. Now there is a twofold corruption, and distemper in the * affections of men. The first is, when they are misplaced, and set upon wrong objects: so we mourne for that we should rejoyce in, or wee rejoyce in that we should mourne for. Secondly, when * they are either excessive or defective: either we over-doe, or wee * doe not, either not at all, or not in that proportion, and measure that we should. Thus, when we over-grieve for worldly crosses, and too little for sinne; too much for the losse of earthly friends, and too little for the losse of Gods favour, and spirituall wants: this is a distemper of the affections in the defect, the heart growes earthly, and fixed upon the creature, and is drawne away, and estranged from God. Then there is the excesse: that the Apostle speakes of, when he exhorts them, not to mourne as men without*hope: whether he spake there of the Gentiles, as some thinke, that cut their heads, and made themselves bald, in the day of their mourning, an affected kind of outward shew they had to mourne, which the Lord forbad the people of Israel to doe: or whether * (as indeed it is) because they did not restraine inwardly, and bri∣dle the exorbitant excesse of their affection, wee should not Page  34 mourne as the Gentiles, but as men of hope: mourne as men that can see the changes that God makes in the earth, and in your Fami∣lies, and can see how neere God commeth to you, and what use God would have you make of every particular tryall and afflicti∣on: mourne so farre as you see your owne guilt, in not making use of the opportunities you have had in enjoying your friends, and so farre as you see any evidence of displeasure from God: so farre we should mourne, but not as men without hope.

But I briefly passe this, intending not to insist upon it, only by occasion, because Solomon makes the place where any die, the house of mourning.

Wee come now to the proofe of the point, why going to the house of mourning, taking these occasions to affect our hearts, is bet∣ter then to goe to the house of feasting, then to take occasions of de∣lighting our selves in outward things. What's the reason? It is double.

First, This is the end of all men.

What is the end of all men? The house of mourning. That which he meaneth by the house of mourning here, is that which he calleth the end of all men, that which putteth an end to all men, and to their actions upon earth, and that is Death.

So that the maine point, that in this place the wise man intend∣eth, is but thus much, I will deliver it in the very words of the Text, we need not varie from them at all.

Death is that which every man must expect, to be the end of * his life, and of his actions. It is the common, the last condition of all men upon earth.

I will give you but two places of Scripture, that include all men in Death. One in Iob third, from the fourteenth verse, to the 20. verse of that Chapter, Iob sheweth there how Death is the End*of all men, he beginneth with the Kings and Counsellers of the Earth, with Princes and great warriours, and descendeth afterward to pri∣soners and meane persons, to labourers, to servants, to small and great, all (saith he) lie downe in the dust, and goe to the place of silence.

The other place is in Zachar. 1. 5. Your fathers where are they? and the Prophets, doe they live for ever? That is, looke to all your fore∣fathers, * that have beene in all times before you, whether they be those Fathers that you glory in, Abraham, Isaac, and Iacob, and the rest, or those Fathers that disobeyed the word of Prophesie (which indeed is the principall thing here intended) all these An∣cient persons they are dead; or as S. Peter speakes, of those that were disobedient in the dayes of Noah, they are in prison, they are Page  36 in the grave: yea, and the Prophets too, that preached to you, they are dead: the generations before you, both of Prophets and people, are all dead.

You see then, that Death is the common condition of all men. Kings and Subjects, Prophets and people, this is the last thing that shall be said of them all, they are dead.

And it must be so; First in regard of Gods decree. It is that * that God hath appointed, and determined, concerning all men, that they must die: there is a statute for it in heaven, that can ne∣ver be reverst. It is appointed to all men once to die, Heb. 9. 17. *

Secondly, in regard of that matter whereof all men are made, * of earth: Dust thou art, and to dust thou shalt returne. Your remem∣brances (saith Iob) are like unto ashes, and your bodies, to bodyes of clay. How easie is it for the wind to blow away ashes? for a potter to breake in pieces a vessell of clay? so easie it is to put an end to the memories, and bodies of men, they are but ashes and clay.

Thirdly, in regard that every man hath in him, that that is the * cause of Death: sinne. It is that that is as poison in the spirits, and as rottennesse in the bones. Sinne brought in Death, and Death seizes upon all men; it consumeth all men from the very begin∣ning by degrees. Shew me a man without sinne: without it ei∣ther in the committing of it, or without it in the guilt of it, you may then shew a man that shall not die: while all men are under sinne, they are under Death. Even our blessed Saviour Iesus Christ himselfe, though he did not sinne actually, yet because hee stood guiltie of our sins, Death seized upon him.

So then. Looke to Gods decree, that is, All men shall die. Looke to the matter whereof every man is made; that is, a de∣caying dying substance. And looke to the cause of death in all men, that is sinne. If any man can either escape Gods decree, or bring a man that is not made of such a mouldring matter, or pro∣duce, and shew a man that hath no sinne in him: then you may shew a man that shall not die: but till then this conclusion remai∣neth, that the wise man setteth downe, this is the end of all men, that they shall die.

But here it will be objected; Wee find some men that did not * die. It is said of Enoch, that he was translated, that hee should not see death, Heb. 11. 5. And of Elijah, that he went up by a whirle-wind into*heaven in a chariot of fire. 2 King. 2. 11. These men did not die.

To this, I answer briefly. Particular and extraordinary exam∣ples, * doe not frustrate generall rules: God may sometimes di∣spence with some particular men, and yet the rule remaine firme. I say it may be so.

But secondly we answer. They had that that was in stead of Death to them, some change, though they did not die after the *Page  36 manner of other men. So at the end of the world, it is said, that those that are alive shall be caught up, and changed, in the twinckling of an eye; there shall be a sudden, and almost undiscernable, unperceivable change, which shall be to them in stead of death.

But it will be objected further. There is a promise made in Ioh. 11. That those that believe shall never die.*

To this I answer with that common distinction; There is a twofold death, which the Scripture calleth, the first and the second*death: The first death, is the death of the body, that ariseth from a dis-junction, and separation of the body from the soule; And there is a second death, that ariseth from the dis-junction, and sepa∣ration of the soule from God. The first death, is no death proper∣ly, the second death is that which is truly Death: and so they shall not die. A man may have a body separated from the soule, and yet not his soule separated from God, nor himselfe from Christ. Who shall separate us from the love of God in Christ? neither life, nor*death, nor principalities nor powers, &c. Death you see shall not bee able to separate us from God: it cannot separate the soule: Nay, it doth not separate the body from Christ: the body remaineth a member of Christ, as well while it is still in the grave, as before: God is not the God of the dead, but of the living, saith Christ, Mat. 22. * And therefore he proveth, that even Abraham was not dead in that sense, that they then tooke it, but hee remaineth yet alive, in as much as God was his God. Abraham (whole Abraham) was Gods by vertue of Covenant, so are all his posteritie, the children of Abraham by faith, in a spirituall sense they remaine with Christ, and they are united to him, as members to the head, even when their bodies are in the grave. So that (I say) they die not in that sense, so as to have their soule separated from God; though they die in the first sense, that is, to have their bodies separated from the soule. But our Saviour in that place of Iohn speakes of the second, of that death, which is an everlasting separation of the soule from God. As we say of wicked men, that while they are alive, they are dead; so the Apostle speakes of the widow that li∣ved in pleasures, while she lived, she was dead; and the Church of Sardis, had a name to live, but she was dead. This is true death in∣deed, when that the soule of a man is separated, and dis-joyned from God, and from Christ: And it is the state of every man by nature, of every man under sinne, though they walke up and downe, and doe the actions of the living, yet they are but dead men. And as truly, as they are said to be dead while they live, so truly it may be said of the children of God, that while they are dead, they live: as it is said of Abraham, so it may bee said of all Gods servants, they die not properly, but remaine still in union with God, and with Christ: with God through Christ, they are Page  37 Christs, and therefore Gods in him, and therefore they die not. Looke what the soule is to the bodie, that is God to the soule: the soule is the life of the body, and God is the life of the soule; they are still living men, that have God; the soule is alive, even when the body lieth downe in the grave. This shall serve for the opening of that, they are not dead, but alive: they doe die in the first sense, and in the common acceptation, in respect of the sepa∣ration of the body from the soule; but they doe not die in the second sense, in respect of the separation of the soule from God, they doe not die eternally, they doe not die properly.

Now briefly to make some use of this, and to hasten to that I most intend to stand upon.

Is it so then, that Death is the end of all men. Let us make ac∣count * of it for ourselves. This seemeth but a plaine point, and so indeed it is: but I know there is nothing more usefull, and I know there is nothing lesse regarded, and lesse considered of seri∣ously then this, that we must die. It is true, wee all acknowledge it in the generall, and every man, the very worst, the most igno∣rant, and most prophane in the world will yeeld to this in the ge∣nerall, that all men must die, and let a man come and tell them, that they themselves must die, they will grant it too, but this is that that undoes us all, we rest in generals, and doe not seriously insist upon a serious application of it, to a mans owne particular case, and bring it home to a mans selfe; to conclude thus, I must die, I may die soone, this may be the last day of my life upon earth, this may be the last time I may breathe, this may be the last word that I shall speake, the last action that I shall doe; I know I must die, and it may be I may die now. This is that wee should principally intend, and labour most after, that when we reade the stories of the Scripture, and see that Death is the end of all men, that all must die, and their houses must be, houses of mourning, to conclude the same for our selves. All those worthies spoken of in Heb. 11. it is said, they all died in faith; I read such a man was a King, but he died; such a man was a Prophet, but hee died; such a man was Noble, but he died; such a one died in his youth, such a one in his strength, these died, and I must die; the same thing must be said of mee, that is said of them. I say, let us not only say it, but resolve, and conclude upon it; conclude for our selves, that the same thing must be said of us, that is said of all men; All men * must die, we must die.

The benefit that floweth from it will be this;

First, when a man bringeth it to his owne particular case, it will make sinne more odious to him. What is it that brought Death * into the world? what bringeth death upon us? Sinne. By one man sinne entred into the world, and death by sinne, and so death passeth upon Page  38 all men, for that all have sinned. This I say is it, that will make sin odious to a man, it will make a man looke upon sinne as a deadly evill. A man will avoid an infectious disease, that is mortall and deadly, and pestilentiall, and the like; Why? because it is deadly, it is as much as his life is worth. The same is sinne, it is that that brought death upon all man-kind, and will bring it upon thee. When doth the creature forfeit his beeing to the Creator, but when he doth not use it in the service, and for the glory of the Creatour. God hath given the creature a beeing for himselfe, I have forfeited my beeing, when I glorifie not God with it; that man forfeiteth his wit, his memorie, his strength, his time, his life, and all that he is or hath, when he doth not imploy them in Gods service, to Gods glory. Now sinne is that that makes us deny the service and glory we owe to God; sin is that that makes a forfeiture of our lives, and all unto him. Here is the first thing, God hath given the creature a beeing for himselfe, he preserveth the creature in beeing for himselfe, when the creature therefore sinneth it forfeiteth its life and beeing to the Creator. This makes sinne odious.

Secondly, this is it, that declareth the wonderfull justice, and * truth of God. Hee said to Adam in the beginning, assoone as ever he had fallen, hee should die: and we find it true on him, and all his posteritie: for Adam stood and represented the person of all men before God, that one man was all men: in him all men were un∣der the sentence of death. And we see it is true to this day. Wee find God true in this, let this make us beleeve his word in every thing else. He hath beene as good as his word, he hath declared his justice, and his truth in the death of all man-kind upon the sin of Adam: he will declare it in every thing else, in every promise, in every threatning, in every passage of his word: let us giue him the glory of his truth, as we find it in this.

Thirdly, it is advantageous very much for our selves, as a * meanes to prepare us for death the better. When a man seriously concludeth, Death is the end of all men, then if I reckon and ac∣count my selfe amongst men, it will be my end too, and it may be my end now. And we shall see what use Iob makes of this: All the dayes of my appointed time, I will waite till my change shall come. I * make account a great change will come, such as hath beene upon all my fathers before me, so it will come upon me, I will make account of it, and therefore I will waite all my dayes: So should we, make account every day, that this may bee the day of my change; in every thing you doe, make account that your change may begin then in that very action, and this will be a meanes to make you waite for your change, make you prepare for death. It is that that Drusius noteth of Rabbi Eleazer, that he gave this coun∣sell Page  39 and advise, that a man should be sure to repent one day before he died. Hee meant not that a man should deferre his repentance till it did evidently appeare, that Death had seized upon him: But, because a man may conclude, if it be possible I may live to day, it is pro∣bable I may die to morrow, therefore I will repent to day. Doe it now, and doe not delay it till to morrow.

This is that we are to doe, to account of every day, as that * which may be the day of our change, and so to carrie our selves in all our actions and occasions, as if wee should have no more time to doe our worke. And this is especially to be observed in three things.

First, in matter of sinning, be carefull to amend sinne every * day, labour to mortifie sinne this day, as if thou shouldest have no more dayes to mortifie it in, take heed of sinning now, as if thou shouldest die now. Some we see have beene taken away in the very act of sinne: Ananias and Saphira were taken away in the * very act of sinning, when they were telling a lie to the Apostle they died: Zimri and Corbie were slaine in the very act of unclean∣nesse: Corah and his company, they died in the act of murmuring, and resisting of God, and his ordinances, and ministers. Let a man now reason with himselfe, these were taken away in their sinnes, it may be my case aswell as theirs, if I be found in sinne. That is the first.

Secondly, bring it home to this particularalso, in another case, * and that is, in redeeming of the opportunities of the time of our life. Besides, the generall time of life, there be certaine opportu∣nities, certaine advantages of time, that the Scripture calleth sea∣sons: be carefull to redeeme them: though you may enjoy your lives, yet you may have none of these; such as are seasons of glo∣rifying God, seasons of doing good, seasons of gaining good to a mans selfe, be carefull therefore (I say) to mannage those oppor∣tunities, and advantages of time, so that you may glorifie God: Whether you eate or drinke, or whatsoever you doe, doe all to the glory of*God. Which way soever you may most advance Gods glory, and promote his worship, which way soever yee may promote the cause of God, drawing men to God, and incouraging them in the wayes of God, which way soever you may bee usefull, employ your selfe at that time, the present time, because you must die, and you may die now, you may have no more opportunities to doe it in. And so likewise in all advantages, wherein men may doe good to men, Exhort one another while it is called to day, and while you have*time doe good unto all: Doe all the spirituall good, and all the out∣ward good that you can, while you have seasons to doe good. Happy is that servant, that his Master shall find so doing, when he com∣meth, leading a fruitfull and profitable life. So, doe good to your Page  40 owne soules while you have time: pray, while you have time to pray, heare the Word, while you have time to heare it: exercise repentance, while you have time to repent: perfect the worke of mortification, while you have time to mortifie your corruptions: doe your soules all the good you can, by the advantages of all the ordinances, of all the opportunities that God hath given you. This is the end of all men: it hath been the end of good and bad be∣fore; and it shall be the end of good and bad now; men must die, their houses will be houses of mourning, therefore mannage the time in doing all the good you can, that God may be glorified, men may be benefited, and your owne soules furthered; That is the second thing.

Lastly, in the manner of your conversation, consider the time that * you have to doe every thing in. Will a man be found idleing in the market-place, when hee should be working in the Vineyard? Would you be feasting, when God would have you mourning? you shall see some that have beene taken away, when they little thought of it: Belshazzer, he was in his feasts, and then commeth the sentence of death against him, and other the like examples you may see in the Scripture. Consider therefore the particular actions that you doe, whether they bee such as hold agreement with the state of a dying man. So for the manner of doing holy duties. Would you be found praying perfunctorily, and careles∣ly? Would you be found comming to the Sacrament unprepa∣red? What though you doe holy actions, that are good for the matter, would you be found doing of them, with unfit and un∣prepared hearts? You see what the Apostle saith, 1 Cor. 11. For this cause many are sicke, and weake, and many sleepe: they slept, they were dead for this, even because they came unworthily to receive the Sacrament of the Lords Supper. Would you therefore bee found doing of holy duties, and not in a right manner? The se∣rious consideration of this, that Death is the end of all men, with the particular application of it to a mans selfe, that as it is the state of all men, so it is mine in particular, I must die, and I may die now; it hath an influence into all the actions of a mans life.

To conclude. In the last place; This point is of use to us, also * in the death of others.

First, to moderate the mourning of Christians for the death of others. Why? It is the end of all men, it is that that is the com∣mon * condition of all men, it should not be too grievous, nor too dolefull to any man. Wee would not have our friends to bee in another condition in their birth then others, wee would not have them have more fingers, or more members then a man, and would wee have them have more dayes? Let this serve as a briefe touch upon that. Page  41 Secondly, it teacheth us to make good use of our fellowship * while we are together. Not only we may die, but those that are usefull to us may die also: let us make good use of one another, while we live therefore. This will make the death of others bit∣ter, and will be worse then the death, and losse of our friends, the guilt upon a mans conscience, that hee hath not made that use of them while they were alive, that he might have done: let us there∣fore make the death of our friends easie, by making good use of them while they live. It did smite the heart of those Ephesians, that they should see the face of Paul no more, specially above the rest it grieved them, that they should see him no more, how would it have grieved them thinke you, if they had alwayes hardned themselves against his ministrie before? Thinke with your selves seriously, here is such a Minister, such a Christian friend, that hus∣band and wife, that parent and child, a time of parting will come; let us make it easie now, by making good use of one another while we live, that when friends are tooke away, we may have cause to thanke God, that we have had communion, and comfort of their fellowship and societie, the benefit of their graces, the fruit of their lives: and not sorrow for the want of them by death. So much for that.

I come now to the second, and principall reason, why it is better to goe to the house of mourning, then to the house of feasting, it is this, because the living shall lay it to his heart, What shall hee lay to his heart? That that is the end of all men, hee shall lay the death of men to heart.

The point I observe from hence is thus much.

It is the dutie of those that live, to lay to heart the death * of others.

That is, seriously to consider, and make use for themselves of the death of others. You see the Text is cleare for the point. And there is good reason why it should be so.

First, in respect of the glory that commeth to God. *

Secondly, in respect of the good that commeth to our selves by it. First, God is glorified by this, when wee lay to heart the * death of others: there is a dishonour done to God, when wee slight the death of others, good or bad. It is a dishonour to God to slight any of his actions: this is one of Gods workes in the world, the death of men: this is a thing wherein Gods hand is seene: he saith to the sonnes of Adam, Returne. The spirit returneth to God that gave it. It is hee that hath the power of life and death. If a sparrow fall not to the ground, without the providence of God; much lesse the servants of God, the precious ones upon the earth, the Page  42excellent ones, as David calleth them. I say, God is seene much in these workes, and it is a great dishonour to God, when men doe not consider the workes of his hands: David by the spirit of Pro∣phesie in Psal. 28. 5. wisheth a curse upon ungodly men, and for this * reason among the rest, because they consider not the operation of his hands: this is that that puts men into a curst estate, and exposeth them to the wrath of God, when they regard not the workes of the Lord. The actions of Princes, and great men upon earth, every man considereth of them, and weigheth them: It is that, wherein wee give God the glory of his wisedome, and of his truth, of his power, of his justice, of his mercy, of his soveraigntie and do∣minion, and Lordship over the whole earth, when wee labour to draw to a particular use to ourselves, the workes of God in the world, specially the death of men, of all men, good and bad, for we must give it the same latitude, and extent, and scope that the Text doth here: he speakes here of the death of men in generall, and he saith of all men, that their death shall bee laid to heart by the living.

Secondly, as there is reason that we should take to heart the * death of others, in respect of the glory that commeth to God thereby: so in respect of ourselves also, much benefit commeth to ourselves, by laying to heart the death of other men. There be three speciall things considerable in the death of any one, that is matter of profit, and benefit to those that live, and survive af∣ter them.

Therein we see the

• certainty
• nature
• cause and end

of Death.

First, therein we see the certainty of death: For now we have not only the word of God that tels us that we shall die, but the * workes of God taking others before us: that as the Sacraments are called Visible instructions, because they teach by the eye, and the outward senses: so the death of others are visible instructions to the living, it teacheth by the eye: a man is guided by the eye, to see his owne condition, and as it were in a glasse, there is repre∣sented to him his owne state: what we are, they were once: the time was that they converst with men as we doe, that they spake for Gods glory upon earth as we doe; and what they are now we shall be, there will come a time when our workes shall cease as theirs doe, when we shall be in the place of silence, as they are. I say, it confirmeth to us the former certaintie, and assurance of our death, when we see others fall before us. And there is great profit and benefit that ariseth out of this. This is necessary to awaken mens drowsinesse, and to quicken up mens dulnesse to a serious Page  43 consideration of that that is so usefull to themselves. A man would wonder, that in the Wildernesse, where so many thousands died, (for the hand of God was out against them, for their mur∣muring and rebellion, and they were destroyed by the destroyer, as the Apostle speakes 2 Cor. 10.) that there Moses should pray, Lord teach us to number our dayes, that wee may apply our hearts to wise∣dome: though they had a sight of so many dying before them, and that continually, yet they needed to bee stirred up to pray, that God would teach them to make use of it. So it is with us. Wee have seene not only one or two die before us, but there was a time not long since (and you cannot forget it) wherein the destroying Angel did walke at libertie about the Citie, and kill thousands in our streets, yet when so many died, what securitie was there even among those that lived? insomuch, that after a while the sicknesse grew common, and usuall, and so, unregarded. Have we not need then as much as ever Moses had in the Wildernesse, to crie to God, to teach us to number our dayes, that wee may apply our hearts to wisedome? Nay, much more now, when there is scarce one, or none, in com∣parison of those multitudes that were swept away in that visita∣tion, we have need of such helpes as these are, and to joyne our prayers with them too, that we may be stirred up to a serious ap∣plication of it to our selves. That's the first thing, it is necessary for living men to take to heart the death of those that are depar∣ted, that they may see, and be brought seriously to thinke of the certainty of their owne death.

Secondly, therein also wee see the nature of death, what the * proper worke of it in the world is; It is of singular use too. The nature of death, the proper worke of it, is to disunite, to separate, to dis-joyne things: here you have the soule separated from the body: the estate separated from the man; the man separated from * his friends, and all by Death. First (I say) yee have the body se∣parated from the soule: and this is a usefull consideration. The * soule and the body, while they keepe together in a man, they may be helpfull, and usefull one to another; the time will come when they must be separated. Alas! the not considering of this, is the cause of those great errours, that are in the lives of men: that they bestow so much time upon their bodies, that they so much minde the present things of this life, and their outward welfare, as if they had no soules at all to regard; as if there never should bee a separation of body and soule one from another. What is the reason that there is all that care tooke, for food for the body? for apparell for the body? for health for the body? and such an ut∣ter neglect of the soule? but because that men doe not dreame, doe not thinke of a time of separation, of a time of dis-junction, of a time of parting these two. All the worke of a mans life, Page  44 should now be to make a good use of the faculties of his soule, that the body may be happy by it: the soule will draw the body after it to its owne estate. Now they are together, if they joyne now in sinne: after their separation, there shall come a time, when they shall be joyned in punishment: if they joyne now in the ser∣vice of God; after they have beene separated a while by death, there will come a time, when they shall be againe joyned in glory and happinesse. That is the first; There will bee a separation of soule and body: therefore make good use of them, while they are together: let the body be serviceable to the soule, by all its senses and members: let the soule rule, and order the body, by its under∣standing and affections, &c. that both body and soule may bee made blessed in an eternall conjunction together after death, and in an everlasting union in the sight of God.

Secondly, Death makes a separation betweene a man, and all * his outward estate in the world. The rich man in Saint Luke 12. thought not upon this: Soule, thou hast much goods layed up for many yeares; hee thought his soule, and his goods, should never have parted, therefore take now thine ease, saith he. See what the end of it was; Thou foole (saith the Lord) this night they shall fetch away thy soule, and then whose shall these things bee? The time is comming, that these things shall bee none of thine, they shall bee another mans, they shall be some bodies else, they shall be taken from thee. How necessary is this consideration, to take off mens affe∣ctions from the world, and to stirre them up to use their wealth, and their estates, while they have them, so as may make for the glory of God? A time shall come, that they shall not have it to use, that nothing shall be left them, but a bare account to be gi∣ven up, Give an account of thy stewardship, Luke 16. The maine busi∣nesse is now to be done, while a man and his wealth are together, while a man and his estate continueth together, to use it to Gods glory, otherwise it will be a woefull, and heavy parting, when death shall come to make a separation. The young man went a∣way sorrowfull, when Christ would have his wealth from him, because he had great possessions. How sorrowfull will a man goe out of the world, when he hath a great deale of wealth, but he hath not prepared his account, he cannot give up a reckoning of his getting of it, of his using and imploying of it? It is ne∣cessary therefore (I say) that men take to heart the death of those that die before them, that when they see the bodies, and soules of men parted, men and their estates parted, they may learne how to use their bodies and soules, themselves and their estates, while they are yet joyned together.

Thirdly, Death doth not only part a mans body and soule, a * mans selfe and his wealth, but it parteth a man from his friends, Page  45 from all his worldly acquaintance, from all those that he tooke delight in upon earth: Deathmakes a separation betweene hus∣band and wife: see it in Abraham and Sarah, though Abraham lo∣ved Sarah dearely, yet Death parted them, Let me have a place to*burie my dead out of my sight. It parteth father and child, how un∣willing soever they be: see it in David and Absolom, Oh Absolom, my sonne, would God I had died for thee: and Rachel mourned for her children, and would not be comforted, because they were not. It parteth the Minister and the people: see it in the case of the people of Is∣raels lamenting the death of Samuel; and in the case of the Ephe∣sians, at the parting of S. Paul, sorrowing especially when they heard they should see his face no more. It parteth those friends who were so united together in love, as if they had but one soule in two bo∣dies; see it in the separation that was made by death, betweene David and Ionathan, that were so knit together in their love, that * he bewaileth him, Woe is mee for my brother Ionathan.

This is a necessary consideration for us that live, that wee may learne to know how to carrie our selves towards our wordly friends, and how to moderate our selves in our enjoyment of these worldly comforts. Looke upon every worldly thing as a mortall, as a dying comfort. Looke upon children and friends, as dying comforts. Look upon your estates, as that that hath wings, and will be gone. Looke upon your bodies, that now you make so much of, as a thing that must bee parted from the soule by death, and that ere long.

See what advise the Apostle giveth, 1 Cor. 7. 19. the time is * short (saith he) therefore let those that marry, bee as if they married not: and they that rejoyce, as though they rejoyced not: and they that buy, as though they possessed not: and they that use this world as not abusing it. A man abuseth the world, when he useth it beyond the consi∣deration of the shortnesse of enjoying these things: when hee lookes upon these things, as things that hee shall enjoy alwayes. But if we would use it aright, looke upon things, as things that we shall enjoy, but for a short time. This body that seemeth now to have some beautie in it, yet it must die, and be laied in the dust: these friends that seeme now to haue some pleasure, and delight in them, yet I must die, and be tooke from them: this estate and wealth, that now I set so much prize upon, I must die, and death will part me and it. So I say, lookeupon every thing as separa∣ble from us.

Moderate your affections likewise to them. Vse them onely as comforts in the way, as a traveller doth the pleasures of his Inne, hee stands not to build himselfe houses against every pleasant walke he lookes upon, he stands not to purchase lands, and to lay them to every Inne he comes to lie at; No, he knowes that he is Page  46 now but in his passage, in his way, he knowes that hee is not at home, that is the place he is going to, and after a time hee shall come thither. So make account that you are not now at home, it is death that must helpe you to your home. Let this therefore take you off from all these things that are in the way.

It is a strange thing, to see how Sathan besotteth, and befoo∣leth men. They strive, and labour to compasse many worldly things, as if their happinesse stood in the enjoyment of them, as if they should have their wealth, and their comforts for ever. What care is there amongst men to get wealth, and many times lose their soules in getting the world? Alas! Death will part, soule and body, them and their wealth and all. Doe wee not see this daily in the death of others before us: such a one is dead, where is his body now? in the dust. Where are his friends, and his companions now? Where is his wealth and his estate, for which many flattered him, and fawned upon him? are they not all separated from him? they have nothing now to doe with him: he cannot dispose of one penny of his estate now, it is left he knowes not to whom, others now have the mannaging of it. As now you can say this of others, so there will a time come, that other men will say the like of you, I had such a friend, but death hath parted him from me, hee had such an estate, but death hath parted him and his estate. Let us therefore make this use of the death of o∣thers, to conclude with our selves, that there will be a parting of all those outward things, that now wee are so apt to dote upon.

The third speciall thing considerable in the death of others, that will be matter of profit, and benefit to those that live, and * survive after them is, the end and cause for which God sendeth Death abroad into the world with such a large commission, that it goeth on with such libertie to every familie, to every place, that it seizeth upon every person. What's the reason of it?

You shall see in the severall deaths of men, severall causes. There is judgement and mercy; sometime a mixture of both, and sometime but of one of these.

Sometimes, wee see an apparant judgement of God in the death of some.

A judgement of God upon themselves. Thus the young Pro∣phet that disobeyed the word of the Lord, a Lyon met him in the way and slew him. So those Corinths, that did eate and drinke unworthily in the Lords Supper, though they were such as were sa∣ved after, yet neverthelesse for this very cause (saith the Apostle) some of them were sicke and weake, and some slept, they died, they were judged of the Lord, that they might not bee condemned with the world. When you see death seizing upon men, as an act of divine judge∣ment, of divine displeasure, let it make you more fearefull of sin∣ning Page  47 against God, lest you provoke against your selves the same wrath, in the very act of sinne.

Sometimes againe it is a judgement of God upon others. Thus God takes away divers of his servants, because the world is not worthy of them.

And as this is an act of judgement upon the world, so it is an act of mercie to them; God in mercy taking of them away from the evill to come, and from the evill present. A judgement of God to others that are unworthy of them: A mercie to them∣selves, that they are tooke away, from their owne evill; from sinne, from temptations, from all the effects and fruits of sinne; and taken away from the evill that is to come upon others.

An act (I say) of mercie to them. So it was to the child of Ie∣roboam, he should die, and should not see the judgement that was to come upon his fathers house, because there was found some good*thing in him toward the Lord. So it was to Iosiah, Hee should bee ga∣thered to his fathers in peace, and his eyes should not see all that evill which the Lord would bring upon Ierusalem, and upon the inhabitants thereof.

An act of judgement to others. Righteous and mercifull men are*taken away, and noman layeth it to heart: they consider not the causes wherefore God takes away those good men. A Land, a King∣dome, a State, a People, a place is much weakned, when those that are righteous, and mercifull men; when those that stand in the gappe, and use their endevours to prevent judgements, are ta∣ken away. The house will certainly fall, when the pillars are re∣moved. They are the people of God only, that hold up a state; that hold up the world. Assoone as Noah is put into the Arke, presently commeth the deluge upon the World. Assoone as ever Lot was got up to Zoar, presently the Lord rained downe fire and brimstone upon Sodom and Gomorrah. Assoone as ever the mour∣ners are marked, presently commeth the destroying Angell upon * the rest.

Beloved, when wee see those that are mourners for the evils of the times, and places where they live tooke away, we should lay it to heart, and consider it as a signe of Gods displeasure, as a signe that hee is a going, and departing, when he takes away his jewels, as a signe that he is a comming to judge the world, when hee be∣ginneth to separate, to take to himselfe his owne. Certainly, as soone as ever that number of the elect shall bee accompli∣shed, when the company of those that God hath determined to eternall life shall be fulfilled, when the sheepe of Christ, that are yet to be brought into his fold, are gathered together, when the fulnesse of the Gentiles is come in, and the nation of the Iewes added, then the world shall bee burnt with fire, and the day of Page  48 Iudgement shall come, nothing shall hinder that generall destru∣ction, that shall be the end of all things here below. As it is with the generall Iudgement of the world, so with particular Iudge∣ments upon Nations, when God takes away his people, when the Saints goe out of Ierusalem to Pila, then commeth the sword of the enemie upon Ierusalem: when God drawes out his owne people, presently commeth judgement upon the rest. It is good to observe Gods method and order, that he takes in governing of the world at this day, that in the death of the servants of God, wee may consider our owne time, that wee may prepare for those evils that are a comming, and for those greater judgements that are hastning.

Thus you see what use may bee made of laying to heart the death of others; God is much glorified thereby. For all his at∣tributes are seene in all his workes, and the glorifying of God, is a declaring of God to be as glorious, as hee hath revealed him∣selfe to be in his attributes, which is, by shewing of them forth in his workes. When men can see the wisedome, the justice, the power, the mercie, the truth, the soveraigntie of God, and all in the death of others, then they glorifie God in taking to heart the death of others.

You see likewise what good commeth to a mans selfe by lay∣ing to heart the death of others. He sees thereby the certainty of his owne death. He sees the nature of death, and what the proper worke of it is, viz. to separate betweene him and all those out∣ward comforts, all those props and staies whereupon his heart rested too much on earth, in the daies of his vanitie. And lastly, he sees the end, and cause, why God sendeth Death into the world: sometime in judgement, that men should take heed of sin: sometime in mercie; in mercy to the men themselves, and in mer∣cy also to those that live, that they seeing the servants of God lodged up before the tempest, may learne to feare, and to hide and secure themselves under Gods speciall providence, who can either hide them amongst the living, or the dead, in the worst times.

Now let us conclude with some application to our selves. In * the first place, it serveth for the just reproofe of that great neglect that is in the world at this day, that men lay not to heart the death of others. I wish that this were only the sinne of worldly men. I know to a worldly man it is of all things the most unpleasant thought that can be to thinke of death: hee cannot endure to heare this, they shall fetch thy soule from thee. It is as unpleasant to him, as it is to a bankrout to heare of a Sergeant comming to arrest him: as unpleasant as it is to a malefactour to heare of being brought before the Iudge. And that is the reason why men in the Page  49 time of feasting, cannot endure such discourses at their Tables, as might put sad thoughts of death into them; oh! these are to me∣lancholy thoughts. Yea, but in the meane time it is thy folly, thy want of wisedome. Hee that was guided by the spirit of wisedome, and had now bought some wisedome at a deare rate, by wofull experience of his former follies; hee now seeth that it was farre better to goe to the house of mourning, that is, seri∣ously to consider of that, which men account the most ordinary cause of mourning, that is, the death of others, and of them∣selves: then to goe to the house of feasting, that is, to sport a mans selfe in the pleasures of the world, and to give libertie to a mans selfe to all manner of delights.

But (I say) I wish that this were their fault onely, and that it may die with them. But it is too much the fault of Gods owne people. Moses is faine to pray for Israel in the Wildernesse, where they saw so many die before them, that God would give them wise∣dome to number their dayes. And Ministers have still the same cause to pray for the people, and Christians to pray one for another, that God would give them wisedome to lay to heart the death of other men.

Have you well considered of Death, when you can only dis∣course, that such a one that was profitable in his instruction, is dead: such a one by whom we have had good in conversing with, is dead, such a one that was young, and likely to live many yeares longer, is dead? What of all this? this is but idle, and emptie discourse. What use makest thou of this to thy selfe? dost thou gather from thence the certaintie of thy owne death? Dost thou consider what Death will doe to thee when it com∣meth? how that it will separate betweene thee and all things in the world, as it hath done them. Dost thou consider for what cause God sendeth Death abroad into the world? Dost thou con∣sider this with thy selfe, as thou oughtest to doe? This is an act of wisedome. This is that wee call due consideration, when the soule reflects upon it selfe; it is their case now, and it will be mine, and mine in the same manner, therefore it is good for me, to set my accounts straite with God. When thou accompaniest ano∣ther to the grave, dost thou conclude thus with thyselfe, the ve∣ry next time that any death is spoken of, it may bee mine? or as Saint Peter speakes to Saphira after the death of Annanias, The feet of those that have buried thy husband are at the doore, and shall carrie thee out also?

This is the reason of all that worldly-mindednesse, of all that earnestnesse, and intention, to gaine the favour of men by indi∣rect meanes, this is the reason of all that immoderate care about our businesse with the neglect of our soules, this is the reason of Page  50 all that carnall securitie, of all that forgetfulnesse of God, and the account that shall be made at the day of Iudgement, this is the reason of the unfruitfulnesse of our lives, of our unprofitable spending of our times, or of whatsoever else it be, this is even the very reason of all, because even those that professe themselves to be the people of God, and to give God the glory of his attri∣butes in all his workes, yet they lay not to heart the death of those that are before them. Men durst not, they could not, passe away their time in such unprofitablenesse, and unfruitfulnesse as they doe, if they did seriously consider, and lay to heart, the death of others before them

Againe secondly; As it condemnes the generall neglect that is * amongst men of this dutie, so it serves to reproue, that sinfull laying to heart of the death of others, that is too frequent and common in the world. *

That is, first, when men with too much fondnesse, and with too great excesse and distemper of affection, looke upon their dead friends, as if God could never repaire the losse, nor make amends for that he hath done in taking of them away. Rachel mourneth, and will not bee comforted. David mourneth, and will scarce bee comforted, Oh Absalom, my sonne, my sonne, would God I had died for thee. What is all this, but to looke on friends, rather as Gods then men, as if all sufficiencie were included in them only? Men looke on their friends, as Micah did upon his Idoll, when they had bereaved him of it, they took away all his comfort and quiet, You have taken away my Gods (saith hee) and*what have I more? or as Laban, that when his Idols were stolne away, his heart was dead, hee could not stay in his house, hee could not enjoy himselfe, wherefore have you stollen away my gods?* saith hee. So, I say, men looke on their dead friends as they should looke upon the Creatour, and not as upon the creature: they take their death to heart, but not in a right manner.

This is the very reason why God many times makes your Christian friends so unprofitable to you when they live, be∣cause you idolize them, you advance them above God.

This is the reason also, why you are so unable to beare the losse of them when they die, God beating you now with your owne rodde, and making you feele the fruit and effect of your owne folly. This now is an ill taking to heart the death of friends, to mourne as men without hope.

Secondly, there is a taking to heart, and considering of the * death of men, but it is an unrighteous considering, an unrighte∣ous judging of the death of others. If men see one die, it may bee a violent death, then they conclude, certainly there is some apparent token of Gods judgement on such a one. If they see Page  51 another die, with some extremitie of torment, and vehement paines, certainly there is some apparant evidence of Gods wrath upon this man. If they see another in some great and violent tentation, strugling against many tentations, they conclude pre∣sently, certainly such are in worser case then others. I may say to all these, as Christ said once to those that told him of the eighteene men upon whom the tower in Siloe fell, thinke you that they were sinners above all men that dwelt in Hierusalem? Or rather as *Solomon saith, All things come alike unto all, there is one event to the righteous, and to the wicked; to the cleane, and to the uncleane; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner, and he that sweareth, as he that feareth an oath. Learne to judge righteous judgement, to judge wisely of the death of others, take heed of condemning the generation of the just.

But rather, in the last place. Make this use of the death of every * one. Doth such a man die by an ordinary sicknesse, having his un∣derstanding, and memorie continued to the end? Doth such a man die in inward peace and comfort, with cleare and evident appre∣hensions of Gods love, so that he can with Simeon say, Lord now*lettest thou thy servant depart in peace? What use shouldest thou that livest make of this now? Certainly, let the sweetnesse of their death, make thee in love with the goodnesse of their lives. That is the only way to a happy death, to a comfortable end in∣deed, the leading of a fruitfull and profitable life.

Againe, dost thou see the children of God full of temptations, full of feares and disquietnesse of spirit in their death? Sometimes so overcome with the violence of the disease, as that (it may be) they speake impertinently and idlely, it may bee sinfully? What use shouldest thou make of this now? Certainly let the terrible∣nesse of the example of such a mans death, let it bee a terrour to thee, and a meanes to stirre thee up to more carefulnesse of making good use of thy time in this life. Nabal dieth, and his heart is in him as a stone. If ever God quicken thee, if ever God breath upon thy soule, or enliven thee by the inward motions of his Spirit, embrace those opportunities, and seasons of grace, lest God smite thee with an everlasting deadnesse. Againe, hath God caused the light of his countenance to shine upon thy heart? Doth hee offer a gracious message of peace to thy soule? Doth hee speake peace at any time by the ministerie of his Word? Im∣brace those offers, yeeld to those conditions of peace, lest thou bee deprived of peace at the end. Againe, hath GOD given thee any strength over temptations? Hast thou prevailed over the assaults of Sathan, and other of thy enemies? Hath hee made thee a conquerour? take heed how thou insnarest thy selfe againe, how thou inthrallest thy selfe in yeelding to Sathans Page  52 yoke, lest hee buffet thee by him in a worse manner at thy end.

Thus (I say) thou canst see nothing befall any of GODS servants in their death, or in the manner of their death, whe∣ther it bee more pleasing, or more sorrowfull; more calme and quiet, or more tempestuous, and full of trouble; whether it bee more comfortable, or more lamentable, but it may be use∣full unto thee. If it bee good, it may bee it shall bee so with thee; if it be bad, it may bee it shall bee so with thee too. The maine businesse that a man hath to doe, is to make sure of himselfe in this life. It was the question that Saint Austin made to those that told him of a violent death that seized upon one. But how did he live? (saith hee.) He made no matter how he went out, but how he car∣ried himselfe in the world. And truly this is the great Question, that every man should put to his soule. I must out of the world, how have I lived when I was in the world? had GOD any glory by mee? had men any good by me? have I furthered my account against the day of reckoning, that I may give it up with joy? it makes no matter how I goe out of the world, I am sure if my life have beene serviceable to God, and beneficiall to men, my de∣parture shall be for gaine and advantage, it is for a better world.

Thus much shall serve briefly for the opening of these words, and for that that is appliable from them.

For the present occasion a word.

Funerall Sermons are not intended for the praise of the dead, but for the comfort of the living. Therefore I have chosen such an argument to handle at this time, as might bee of use, and pro∣fit to you that live. Besides that, I am in particular, and by par∣ticular order, debarred of speaking any thing concerning our deceased Sister, though I might have spoken much, and that very usefull to you. The best use that you can make will bee this, to consider the life that shee led amongst you. Shee was a patterne, and example of holinesse, of a wise and upright carriage in her wayes: follow her in that: Marke the Godly and upright man, the end of that man is peace. There was none that knew her, but upon good assurance are perswaded of her happinesse now. Would you then have the same happinesse after? take the same course that shee did, be much in prayer, and dependance upon the ordinances, and in fellowship with the servants of God; be profi∣table in doing good, profitable in receiving good: mannage the opportunities and times well that God giveth you, as she did, gai∣ning much in little: she did much worke in a short space: let that be your care, and then this will be your comfort in the end. Thus if you make this use of the death of others before you, you shall pre∣pare for your own death, and that shalbe only a passage for you to Eternall life.