Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

Doctrine.

All man-kind derive their original from dust. Adam immediately, Gen. 2.7. And the Lord God formed man of the Dust of the ground, and breathed into his no∣strils the breath of life, and man became a living Soul. Eve, mediately made of flesh, made of dust, and so all man-kind since, being one remove further from dust in their composition, but at the same degree of distance from dust, at their Desolution, Dust thou art, &c.

First Use, to retrench our Pride, at the serious consideration of our mean ori∣ginal; Virgil tells us, Georgicks the fourth, that when Bees fiercely fight in the Air, the speediest way to part them, is by casting dust upon them.

Hi motus animorum, atque hac certamina tanta, Pulveris exigui jactu compost a quiescunt.

But when Swarms of lusts in our proud Souls fight one against another; and all against the word and will of God, the quickest means to compose them, is by throwing some dust, pouring meditations of mortality upon them.

Second Use, to confute the curiosity of such, who expend so much precious time, care and cost, in pargoting, painting, pouldering, patching, and perfume∣ing of their bodies, which came from, and go to the dust. Here first, I allow a ne∣cessary neatness due to our bodies, least otherwise we antedate our own stench, least otherwise before our time, this our dust turn dirt, and become offensive to our selves and others.

Secondly, I allow (for God allows) an ornamental decency, proportionable to the condition and estates of persons, and I find, Gen. 24.22. Eare-rings in the ears, and bracelets in the hand of Rebeckah, though to any judicious eye, those hands seemed more beautiful for the Buckets she did bear, then for the Bracelets she did wear. But blame-worthy their pride, and vanity, who spend about their bodies time and cost, to the neglect of their Souls.

It is reported of Queen Katherine Dowager, * 1.1 first Wife to King Henry the eighth, that she accounted no time worse spent then what was wasted in dressing of her; in∣deed seeing nature, was not over bountiful of beauty unto her, and having a humo∣rous Husband to content, art might the more excusably be indulged unto her; but how many are there who esteem no time well laid out, but what is spent in tricking, trimming, decking and adorning themselves. The Commoedian could com∣plain, dum moliuntur, dum comuntur unus est; but the Divine may complain, dum precantur, vix semihorula est. To tell that Sex of their faults in that language they best understand, too much time is lost by them in their dressing, to little in their devo∣tions.

Here let me humbly tender a motion to the Gallants of our time, and may it but meet reception, and entertainment sutable to the seasonableness thereof, when they do curiously powder their Hair, (how welcome is the meal of old age of mans, un∣welcome of Gods besprinkling) let them even then call to mind, this is but anti∣cipating the work and words formerly used at mens burials, Dust to dust, for dust thou art, and unto dust thou shalt return.

Third Use of comfort. Of comfort (may some say) that is impossible to arise natural∣ly from this Text, can meat come from the devourers, can any good come out of a Galli∣lee? Behold the Text is hung about on all sides with mourning, and therefore little chearfulness, and less comfort, can thence rationally be expected, however most cla∣rified, and distilled consolation may be extracted from the Text, and it is pitty to express it in any other than in Davids words, Psal. 103.14. For he knoweth our frame, he remembreth that we are but dust, and therefore of his gratious goodness will not expect, Golden performances, from dusty Performers. He will be pleased to accept, dusty Prayers, and dusty Preaching, dusty Reading, and dusty Alms-giv∣ing, from us, as proportionable to our extraction.

God knoweth that the Angels are not Dust, and therefore he may justly expect from them, and require of them, to serve him, in altitudinibus, in height of per∣formance, having a fourfold advantage above men, by their very origination.

First, the Angels are incorporeal, who can act quicker then I can think? My sluggish imagination cannot keep pace with their performances. It was but a Poe∣tick fiction, that the Spanish gennets were conceived of the Wind. But it is a Theo∣logical truth, Heb. 1.7. He maketh his Angels Spirits, and his Ministers a flaming fire. Whereas we poor men, do drale and drag a cumbersome corps a∣bout us, which much hindereth us in all our devotions.

Secondly, Angels have no flesh, and we have flesh, this will some say interferreth with the former: Oh no. Our Saviour had a body, and that a real one, but no flesh in this sence, that is no relique and remnant of original corruption, whereas we have both body, and flesh too, in the worst acception of the latter; This Esquire of our body (as I may call it) is over officious in his dayly attendance, so that whilst the Wind of Gods Spirit bloweth us one way, the tide of our corruption hurrieth us another way, a mischeif from which Angels are secured by their nature.

Thirdly, Angels have no World to tempt them. We live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the middle of Snares, so bad that we should not look upon them, but so common that we can hardly look beside them.

Fourthly, and lastly; Angels are free from any Devil, effectually to tempt them, should Satan indeavour, he could not accomplish it. The match cannot be lighted where there is no tinder to take fire; Whereas such our corruption, it is quickly enflamed with Satans temptations.

Angels having thus a fourfold advantage above men, and seeing they, Psal. 103.20. Excell in strength, whilst we poor mortals exceed in weakness, God will expect from us service sutable to the mean matter we are made of, and in his ac∣counting with us, will give us grains of allowance, make favourable abatements, and accept of proportionable defalcations, remembring that we are but Dust.

Let me hear make a supposition, not only seasable in it self, but which de facto, we see dayly performed; suppose a man had two Sons, the one grown to the full strength and stature of a man, the other (which usually happeneth by the same venter) an infant which hath newly learned the method of going alone. Suppose further, that the Father at the same time, commandeth them both to come to him, and bring with them somewhat proportionable to their strength, in obedience whereunto, the man-son, bringeth a Beam or Log on his shoulders.

The Child-son cometh also, and what doth he bring with him? It is very well if he bringeth himself, for every step he stirreth he ventureth a stumbling if not a falling, but what if also over and above himself; he bringeth a straw or reed in his hand.

I appeal to you who are Parents of Children (others being but incompetent judg∣es of the case in hand,) to you I say, who have paternal affection resident in your breasts, and maternal legure in your bosomes, whether you would not take it in as good part, a reed of your Child-son, (as a Beam of your Man-sons bringing; I trough you would. Have earthly Fathers, who are but parcel-pittiful, such a Court of Chancery in their hearts, and shall not God, whose mercy is over all his works, exceed us in all bowels of compassion? God I say, who may be said to have two forts of Sons, Angels, already arrived at their full strength and perfection. In the laws of England, the Kings eldest Son, as Duke of Cornwel was presumed to be to all legal intents and purposes of full Age, on the first day of his Nativity; sure I am that An∣gels at the very instant of their creation were out of their non-age, and in full matu∣rity, whilst men during their living in this life, are still in their minority; Until Ephes. 4.13. we all come in the unity of the faith, and of the knowledg of the Son of God, un∣to a perfect man, unto the measure of the stature of the fulness of Christ; and there∣fore God will dispence with our dusty performance, remembring that we are but Dust.

However none can without manifest usurpation entitle themselves to the least share in this Use of comfort, if the connection of Davids words (whereon they

are founded) be seriously considered, Psal. 103.13, 14. Like as a Father pitti∣eth his Children: so the Lord pittieth them that fear him. For be knoweth our frame; he remembreth that we are dust. See here God only reflecteth with favours on the dusty extraction of those that fear him, and no others.

Therefore let no prophane person, suck poyson out of the sweet flower of our comfortable use, and dispose himself to leudness, or (at the best) laziness in Gods service, presuming that God, knowing his Original of Dust, will therefore accept of his, as of but dusty performance. Here let me distinguish betwixt dusty, and Dung-hil serving of God.

Dusty serving of him is, when men endeavours to the utmost strength, of their weakness to serve him, when they present him (as Jacob did unknown Joseph, Gen. 43.11.) with the best, (and those God knowes but had) fruit of our Land in our vessels, doing all in sincerity (which is Gospel perfection) and the mean time confessing of, groaning for, and fighting against those many corruptions, and more imperfections which cleave unto their most perfect performances. This is Dusty serving of God, Dung-hil serving of him is, which proceedeth from persons Dead in Trespasses and sins, Ephes. 2.1. sending forth the same savour in the no∣strills of the God of Heaven, with Lazarus when he had been three dayes buried, John the 11.39. And although such actions may appear spetious to the beholders, yea, and breath forth no bad sent at all, to wicked men in the same condition (one rotten corps is not offensive to an other) yet as dead flies cause, Eccles. 10.1. Ointment of Apothecary, to send forth an ill savour, so Hypochricy appendant to such actions, rendereth them noisom to that infinite being, who is Emunclissimina∣ris, most exact and critical in his smelling. This is Dung-hill serving of God, most odious unto him, and therefore the Godly do detest and abhor it, whilst they only grieve and bemoan at their dusty service of God, which notwithstanding if, (qualified as formerly stated, is acceptable in Jesus Christ.

Come we now to the Mark, to which we all run, and unto dust shalt thou return. Whence we observe this Doctrine, All humane art cannot preserve a corps from final returning to dust. I say, final, although for a time it may repreive the same from be∣ing pulverized.

Far be it from me, dispitefully to decoy the ingenious indeavours, (and they be but endeavours) of any in Chyrurgery, I will not add any to my ignorance in that mistery, yet I say. Art must cry craven, in this experiment, and cannot secure a corps, from mouldering into it first matter, Dust.

For proof hereof let us suppose, first that which I may call an healthful corps, viz. of one not weakned and wasted with a long lingering and languishing disease, but of one cut off suddenly in the prime of his youth.

Secondly, Suppose an Artist expert in his profession of Embalming, no whit infe∣riour to them, who made the last bed for the repose of King Asa's corps, 2. Chron. 16.14. of sweet oders by the art of the Apothecary.

Thirdly, allow him the most and best of spices, not only a mixture of Myrrhe and alloes, about an hundred pound weight (the proportion assigned by Nicodemus for our Saviours body, John 19.39.) but as many as India and Arabia doth pro∣duce the Embalmer being stinted to no number but his own pleasure.

Lastly, because moist Countries be accused to invite corruption, let us lay the scene of this experiment in Egypt it self, where the dryness of the clymates may contribute something to the affecting of the work.

The premises thus provided in matter and manner, in kind and degree, to the Chyrurgions full desire, let him not begin his opperation, and fall on working, accor∣ding to the rule of art. Here I suppose he will with his instruments first take out the brains and bowels, of both which conclamatum est, it is granted on all sides that they cannot be preserved from putrefaction, and juditious art will not adven∣ture on a labour in vain.

Next I conceive he will curiously incorporate his spices, into those, vacuities, and concavities, out of which the brains and bowels (those hags of corruptions) were taken out.

Thirdly, after the using of much art in order to his design, he will build the bo∣dy many stories high in perfumed Sear-cloaths.

Lastly, he will deposite it in some dry place, perchance where no earth shall touch it, lest as ill company often solicite good natures to badness, the corps may be temp∣ted by contiguity to the earth, the sooner to return to dust.

Now when all this is done, all in effect is still undone, as to the thing undertaken, I deny not but that a corps may thus be preserved some hundreds, or perhaps for some thousands of years. And yet give me leave to say of such a body, minima est pars, sui ipsius, there is the least of flesh and body, in that flesh or body, the mat∣ter thereof insensibly resolving into dust, and that dust vanishing into nothing, that doth appear; so that the most of what remaineth is the substance of spice and flesh, and that at last passeth to dust as its general matter.

Yea such prodigious cost of Embalming bestowed on bodies, hath accedentally occasioned their speedier corruption. Many a poor mans body hath slept quietly in his grave without any disturbance, whilst the corps of some Egyptian Princes might justly complain with [seeming] Samuel to Saul, 1 Sam. 28.15. Why hast thou disquieted me, to bring me up, their Fingers, and Hands, and Armes, Toes, Feet, and Legs, and Thighes, and all their body, tug'd and torne out of their tombs, tumbled and tossed many hundred miles by Sea and Land, bought and brought by Drugists for Mummy, and buryed in the bellies of other men, they it seems being ca∣nibals, who feed on mans flesh for food, though not for Phisick, all which may seem a just judgment of God, on the imoderate cost and curiosity in their embalming, as if endeavouring thereby to defeat and frustrate Gods sentence, and to consure the truth in my Text. Dust thou art, and unto dust thou shalt return.

In a word, as a loving child; which is violently kept from his tender Mother, will wait and watch his first and best opportunity to return to his Mother again. So e∣very mans body is a child of the Mother Earth and though the vigilant eye, and pow∣erful hand of art, endeavoureth its utmost to detain this child from the arms of its Mother; maugre all obstruction, it will make its way unto her; for dust thou art and unto dust thou shalt return.

First Use, this teacheth us what to think of Popish Reliques, their Priest pretend∣ing many of their Saints bodies to remain in their shrines at this day uncorrupted, thus they fabulously report, that the hand of Saints King Oswald.

Nullo verme perit, nulla putredine tabet Dextra viri, &c.

That no worm or putrifaction tainted his right hand, which had been so abundant∣ly bountiful to the poor, If so, he had far better success, then he who was a better Kind and Saint, even David himself, Acts 13.36. Who after he had served his Ge∣neration, was laid to his fathers, and saw corruption. But most of these Popish forge∣ries, were discovered at the desolution, and such bodies found as rotten as their su∣perstition who adored them.

Second Use, Seeing it is impossible to preserve our bodies from returning to dust, let us labour to keep our souls from being turned to damnation.

Eccles. 12.7. Then shall the dust return to the earth, as it was, and the Spirit shall return to God that gave it. Wherein observe all Spirits both good and bad, after death return to; as to the Father of Spirits, to do their homage unto him; I say, they all instantly return unto him: from him alone to recerve new orders: and in∣structions how, and where he will have them for the future disposed of, in an eterni∣ty of weal, and woe, God grant that our souls may so return to God: as never to return from him; but abide with him in endless happiness. O consider the worth of your soul and value them accordingly.

Saint Matthew saith, 16.26. What is a man profited if he shall gain the whole World, and loose his own Soul? But Saint Luke Chap. 9.25. hath it, if he gain the whole World, and loose himself. His body is without him, only an appendant, and that seperable, but his Soul is his very self, loose that loose all.

There lived lately in the City of Exeter, a person well known; generally remitted

by all a right religious man, though in my mind more to be commended for his devo∣tion then discretion; his custome was to apply himself to strangers in all companies, and sequestring persons by themselves demanded of them; If you die at this instant what assurance have you of the eternal salvation of your Soul. A question which hath posed many a great Scholar, to give a good answer, with truth and comfort thereunto.

I confess his Christianity was better then his civility, in surprizing people with so sudden an Interrogatory. However it is a question, if not fit for him to ask of o∣thers, fit for every man to demand of himself, the Preacher in the Pulpit, the Peo∣ple in their Pewes, the Taveller on his Horse, the decumbent in his bed, every one at all times, in all places.

Now it is not the least part of Gods mercy unto us, that before our bodies after our deaths, finally return to dust, they even whilst we are living, begin for to un∣give, and to dispose themselves, for their dusty dissolution; David saith, Psal. 19.7. I will bless the Lord who hath given me warning, my reins also instruct me in the night season. He speaketh this in relation to his mortality, it following soon after, my flesh also shall rest in hope.

God gave David warning, that death should not surprize him of his mortal con∣dition, his reins, that is some inward wastings, and secret weakness of nature, mind∣ed him that he must return to his first original; God in like manner gives us warn∣ing, and may we have wisdome to take it, some years before our eye-strings break, our eyes are blind as to small prints, our ears deaf as to love sounds, evident moni∣tors that our bodies are ungiving to return to dust.

God of his goodness sanctifie unto us, all decayes in nature, that they may effectu∣ally mind us of our mortality; it is said of Sampson, when his hair was cut off, Jud. 1.6.20. He awoke out of his sleep & said, I will go out as at other times before, and shake my self, but he quickly found the case was altered with him. Thus we in our decli∣ning age think to rise as early, go as late, run as fast, travel as far, do all things as actively as twenty years ago, when we were young; but it will not be, age hath clipt our strength; God make us sensible thereof, that we may remember our end, and ap∣ply our hearts unto wisdome, AMEN.

Notes

• * 1.1

  Sand. de scisma∣te Anglicano.