The Prophets and Apostles did not preache at burials, therefore it is not a moste conue∣nient time to speake of death and of mortalitie. The antecedent is doubtful, and not pro∣ued, and though it were true, the argument followeth not, for it is your vsuall kinde of reasoning negatiuely of authoritie. But why haue you not made here any mention of the other thinges conteined in my Answere to the Admonition, whiche bée necessary pointes to be entreated of, and most fit for that tune: as purgatory, 〈1 line〉〈1 line〉rentals. &c?
Againe you reason thus: our life is a continuall meditation of death, and by funerall ser∣mons* 1.1 it is tied vnto a short tyme as the tune of buriall is, therefore funerall sermons be not lawefull: the putting of vs in minde of our mortalitie by funerall sermens, is no hin∣draunce to our continuall meditation of it, but an helpe rather and a meanes to stirre it vp & to reuiue it. We ought at all times to meditate of the death of Christ, but must we therfore refuse at some times to receiue the sacrament of the supper, whereby we are put in minde therof? or doth the receiuing of this sacrament once in a monthe, re∣straine our meditation of Christs death to that time only? doth a sermon preached of the death of Christ, at some times appointed, binde our cogitation to that time onlye? surely then are we very vnprofitable hearers. Wherfore although our life be a con〈1 line〉〈1 line〉i∣nuall meditation of death, yet can it not be but most profitable for vs, to be put in mynde therof at some one time, more than at other some tyme, & especially at that time when we sée with our eyes that which we heare with our eares. And what can this reason more preuayle against sermons at burials, than it may doe against sermons at the administration of the Sacramentes, or any other appointed or sette tyme?