FOR the better opening and vnderstan­ding of this Scripture, you may ob­serue: first, who brought her; God, which a little before, had made her out of the rib of Adam. Secondly, whom he brought; Eue, the first of wo­men. Thirdly, to whom God brought her; to Adam, the first of men, the father of vs all. Fourthly, why hee brought her; to bee Adams wife, Genes. 2.18. for God did not thinke it meete that Adam should be alone, therefore he made Eue, and gaue her to Adam to bee an helper meete for him. Vers. 20. Fifthly, Adams accepting and taking her to be his wife this now is bone of my bones, and flesh of my flesh. In which words, Adam doth not only shew, that God made her of a fleshie rib, that was taken from him: but also that now they two, were become one flesh, being ioyned together in holy ma­riage by God and their mutuall consents. Thus in these, though briefely, yet you may plainely see, the meaning of this Scripture; And he brought her to the man, &c.

Whereas it hath bin an auncient and laudable custome, Zanch. lib. 4. cap. 2. de Ma­trimo. thes. 2. de consecrat. nupt. as Zanchius obserueth, out of Christs turning water into wine, at the mariage of Canaan, to grace the married cou­ple with diuers presents: I, in steade of better things, haue brought vnto the Bridgrome and his mate, & to this most Christian assemblie, a few countrie flowers; O let them find grace in your eyes, they are gathered out of the gar­den [Page 2] of Eden, out of the garden of the Lord. Of which, the first is the Prime-rose, take you al of this; God giues Eue vnto Adam; let all your mariages begin in the Lord; The second is the Maydens-blush, a flower for you maydens; Eue comes not, and giues her selfe, this did not stand with her may­dens modestie: but God brings her, and giues her to Adam. So should you attend your parents pleasure, till he bring and giue you vnto man. The third is the sweete, cooling, cor­dial, and low growing Violet: for you the Bride, and for all you women, which either are, or would bee ioyned in mariage with man. When GOD saw that it was not meete for man to liue alone, Genes. 2.2 [...]. he made Eue, and he gaue her, to be an helper meete for man. Remember ô ye daughters of Eue, that you were made for man, that you were giuen to man, not to be hurters, but to be helpers meere for them. Shew by your obedience, that you are low growing Vio­lets; by your louely carriage, that you are sweete; by your milde patience, that you are cooling; by your loyall faith­fulnes, that you are cordial; by your gratious helpe, that you are like this sweete, cooling, cordial and low growing Violet, the flower that God heere commends vnto you. The last is the Rosemary, the flower of men; for you the Bridegrome, and for all you maried men, that are ioyned in holy wedlocke with your wiues: although the Rosema­ry ouertops all the flowers in the garden, and thereby boasts his rule; yet remember that Rosemary is good for the head, rule with wisedome; helpfull to the heart, rule with loue: that it is alway greene, be alwaies louely and loyall to your wiues. When God had giuen Eue to Adam, Adam takes her, and of her he faith, this is bone of my bones, and flesh of my flesh, there is his loue: he cleaues to his wife, and they two become one flesh, there is his loyaltie: this God inspired in him, there is his wisedome. Smell sweet ô ye flowers, in your natiue sweetnes; be not adulterated with the water of this world: ô shew your selues in your proper beauties, The Prime-rose for all. and be not gilded with the idle arte of man.

The first of these flowers, is the Prime-rose, of this let vs [Page 3] first speake, and as in the first of the yeere, the Prime-rose is desirously gathered of all, so let this with the first be ac­cepted of you all. God gaue Eue to Adam, let all your ma­riages begin in the Lord. Let God giue the woman to the man, and ioyne man vnto the woman: for if he ioyne not, how can the maried couple look for a blessing of the Lord? It should not be with you, ô ye yong men and maydens, as it is with the beasts, that euery one should take his mate, and after an vnseemely manner come together: but God must giue Eue to Adam; of you it should be said, that God hath ioyned you together. For what is the cause that the bed of many maried couples is defiled, that many hus­bands and wiues, iarre, as instruments that are out of tune, and want the sweete content of that blessed estate? God gaue not Eue to Adam, they were maried, but yet not in the Lord. Wherefore let this Prime-rose, be in the prime of thy desires, seeke for a wife at the hands of the Highest, Prou. 19.14. seeke to be maried in the Lord. For surely as wise Salomon speaketh, houses and riches are the inheritance of the fathers; but an vnderstanding wife commeth from the Lord. Genes. 24.9. This made aged Abraham to charge his seruant, and that by oath, to seeke a wife for his sonne Isaak, not among the daughters of Canaan, but among the people where he was borne. Vers. 12. This made his charged seruant, to pray to the God of his maister Abraham, for successe: and God heard his prayer, Vers. 58. and so moued the heart of Rebecca to giue consent; Vers. 50. that her brother Laban, and father Bethuel, were enforced to con­fesse, that it was proceeded of the Lord. In such manner offer vp your prayers to the Highest, ô ye that desire to be ma­ried; that he would blesse you in this your weightie busi­nes, so shall you to your comfort find, Toby 7.11. that your lot is fal­len on a good ground, that it is proceeded of the Lord Re­member how Sara, the daughter of Raguel, was maried to seuē, & how euery of them, that night they came in to her, that night they died. What was the reason? Toby 8.7. God gaue not Sara in mariage to them. After yong Toby marieth, com­meth in to her, and liueth: marke the reasons noted in the [Page 4] story, Toby 8.4. he came not in to her for fornication, but vprightly: he prayed to the God of his fathers, God gaue Sara a wife to him, they were maried in the Lord. Wherefore accept of this sweete Prime-rose, you that are in the prime and spring of your liues, seeke by prayer and all good meanes, that God may giue Eue to Adam, a wife to you, that you may be maried in the Lord. The Maydēs­blush for may­dens.

The second flower is the Maydens-blush, a flower for you maydens; Eue comes not of herselfe, nor giues her selfe to Adam, this doth not stand with her maydens mo­destie: but God brings Eue, and God giues her to Adam: euen so should you attend your fathers pleasure, till he brings and giues you vnto man. For you sweete maydens beare your fathers name, he gaue you life, and from him you haue whatsoeuer you seeme for to enioy: will you then rob your father of his child and vnkindly despise the au­thor of your life? shall the flattering speeches, and baynfull bates of one, but a few daies knowne, more preuaile with you, than parents words, than all that they haue done, and are likely to doe for you hereafter? Numb. 30.5. If thou hadest made a vow to God, yet vnlesse thy father approued it, thou shoul­dest not performe it to the Highest: shall God go from his right, to maintaine thy fathers power; and wilt thou, to the wrong of thy father, hurt of thy selfe, keepe touch with thy supposed louer, Exod. 22.16. that keepeth no touch and faith with God? In the old Law it was said, if a man had entised a mayden, which was not promised, and had sayne with her: If the fa­ther would not giue her to him, the offender was to giue a dowry to her, (whom he had humbled) and he might not take her vnto wife. Heare ô ye maydens, your parents consent is not only required, as Peter Lombard speaketh, ad honestatē, sed ad necessitatem, not only to grace and honest your maria­ges, Concil. Lateran Can. 51. but to make them lawfull and good. Therefore in the Councell of Lateran, those priuie mariages which are made, without the parents consent, are pronounced as vnlawfull, as they that are made, within the prohibited degrees of consangui­nitie, & affinitie. Wherfore ô ye maydens, take at my hands [Page 5] this sweet flower of the Maydens-blush, it will grace your mayden-heads, please your parents, and make you be be­loued both of man and God. And when in your espousals, it shall be asked, Who giues this mayden vnto wife; cause not thy aged father to withhold his hand, but cause him rather to steppe forth with ioy, and before God and his Church, to performe for thee that blessed worke.

Now as to the parent, God hath giuen power to bestow his daughter; so also that he do it well and wifely, Deut. 7.3. God re­quires at his hand. God saith, Thou shalt not giue thy daugh­ter to a Cananite. There he giues thee power to bestow thy daughter in mariage, 1. Cor. 7.37. but yet no power to bestow her on a Cananite. He that giueth his daughter in mariage, doth well: Vers. 39. Eccles. 7.25. the parent hath power to giue his daughter in mariage, saith the Apostle; but yet he must doe it well, he must do it in the Lord. He that hath maried his daughter, (saith Iesus the sonne of Syrach) hath performed a good work. Thou hast power to marie thy daughter, but withall performe a good worke, giue her to a man of vnderstanding, as in that place it followeth. Marrie not thy daughter to wealth and worship, but marry her vnto a man: for a man may get wealth and worship, but wealth and worship neuer gets a man. For on thee, thy modest daughters eyes are fastned, thou art vnto her that piller of light, when thou mouest, she moueth, when thou standest still, shee standeth; well perswaded of thy fatherly loue, and prouident wisedome, shee resigneth ouer her will to thine, Chrysost. in E­pist. ad Coloss. Homil. 12. and yeeldeth her selfe to be disposed by thee. Seeke therefore for a man for thy daughter (as Chry­sostom speaketh) which in loue shall cherish her, in wisedome shall rule her: now thou art to resigne thy power of her, Decret. 25.26 Caus. 31. Q. 2 [...]. cap. 3. which once resigned, thou canst not reclaime: now thou art on her ten­der selfe to set an head Wherefore do not as Vrban Bishop of Rome, wrote to Sanctio a King of Arragon in Spaine, ei­ther by thy fatherly authoritie ouer awe her; or by the decei­uing reasons of wealth and worship, seeke to perswade her, Matth. 19, [...]. to like a man whō she cānot loue. For although thou wast the father of her body, yet God it was that gaue her her soule, whose [Page 6] only it is, in a true liking loue to ioyne mā & wife together. Do not therfore wrong God in his right, in seeking to ioyne those together, whom the Lord neither yet hath nor would haue ioyned: for if thou doest, & thy daughter loath to giue any farther nay, yeeldeth with her woe, to thy desire; thou hast not performed a good worke, thou hast not done wel, thou hast not maried her in the Lord, thou must beare the blame of their after-varyings, and whatsoeuer other their fouler faults. Heare ô ye maydens, how sweete this flower is, of the Maydens-blush, how in ioyning you in blessed mariage, it requireth Gods, fathers, and also your consents. Wherefore if your parents, or they that are in place of pa­rents, Genes. 24.57. will not call you as Bethuel did Rebecca, and aske of you your free consents; yet mayest thou in thy maydens mo­destie, without offence giuen vnto thy father, deny to like where thou canst not loue, or to giue thy hand, where thou canst not giue thy heart. Marke 10.9. And with this must all parents rest contented; for to ioyne the hearts of man and wife toge­ther, is not the worke of man, but of God Otherwise, if con­trarie to thy liking, thou sufferest thy selfe to be ioyned to another; it may boe, ô ouer modest mayden, thou wilt staine this Maydens-blush with thy wiuish teares, thou wilt be the cause of thine owne future troubles, which now may be staned, but then cannot be remedied: thou must eate the bread of discontent, and he in the bed where thou wouldest not be; your after-varyings, if it proceed not to worse, will be a trouble to your friends, and griefe vnto your selfe. Wherefore with you, ô maydens, let me leaue this flower, it is the Maydens-blush. As the father is to giue Eue to Adam, so must he do it in the Lord, and with Eues free consent. The Violet for maried wiues, first is helpfull.

The next flower that commeth to my hand, is the sweet, cooling, cordial, and low growing Violet. This commends it selfe vnto the Bride, and to euery of you that either are, or would be maried wiues. It is the sweetest flower in the garden of Eden, Genes. 2.18. Vers. 20. and me thinkes it best beseemeth you. When God saw, that it was not meete for man to liue alone, [Page 7] he made Eue, and he gaue her to Adam, to be an helper meete for him. Forget not ô ye wiues why Eue was made, why she was brought and maried to Adam: sure not to be an hur­ter, but to be an helper meet for man. Of all the flowers in the garden, none is so helpfull as is the Violet: of all the creatures, none such helpers meete for man, as is the wo­man. If man swell with pride, and lift vp his nose among his neighbours; she with her lowly and humble cariage, re­members him, that he is no better than his fore-fathers, which are returned to the earth from whence they came. If man burnes in the flames of his fleshlie lust; she is the coo­ler of those flames, to auoyd fornication, 1. Cor. 7.2. let euery man haue his wife: Vers. 9. it is better to marrie than to burne. If man sparkle with anger, in that vnseemely heate; she with her soft and wel­pleasing speech, soone abateth that heate, and maketh him to see, James 1.20. that the wrath of man neuer fulfilleth the righteousnes of God. If man be heauie, and vnquiered within, either for wronges imposed, or sustained losse; she as a cordiall com­fort caseth those his sorrowes, and satisfieth his soule with sweete content. What man getteth abroad, shee saueth at home, and vnder him, with his gaine and credit, gouerneth his familie and home-affaires, being as Augustine speaketh, August. adu. Pollent. lib. 2. cap. 12. infirmitatis remedium, humanitatis solatium; a medicine of mans maladies, & sweete procurer of his best content. So help­full vnto man is this sweet, cooling, cordial, and low grow­ing Violet. Wherefore ô ye maried wiues, remember that man was not made for the woman, but the woman for the man, 1. Corin. 11.9. as the Apostle speaketh. Remember you were made to be helpers meete for man, do not degenerate from the cause of your creation. O, how vnworthy is it your sweet selues, that as Adam complained of Eue, the woman that thou ga­uest mee, shee gaue mee of the fruit to eate: Genes. 3.12. so thy husband should complaine of thee, the woman that thou gauest me, she hath hurt me, she hath entised me to sin! Although, this wil not serue thy husband for excuse, yet this wil shew, that thou despisest the end for which thou wast created, [Page 8] and with sinne neglectest thy imposed duty, to be an helper meete for man.

Secondly the Violet growes low.Now after the helpe the Violet affords, in the second place I pray you consider how it groweth by the ground, it groweth low: euen so must all you maried wiues, grow low, you must be subiect to your husbands. This is the sen­tence of God giuen on Eue, and on all Eues daughters, which may not be reuoked, Genes. 3.16. that not only in sorrow you should bring forth your children (which you all do to this day feele) but that your desires must be subiect to your husbands, and they must rule ouer you. In vaine thou pleadest for thy selfe ô wo­man, that thou art one flesh with him. For although that be true y ^t which thou vrgest, Ambros. de Pa­radiso cap. 14. yet as Ambrose obserueth, for two causes God commandeth thee to be subiect to thy hus­band. First, because thou wast made of man; but especially, because by thee sinne entered into the world, man was en­tised for to sinne. So Chrysostom bringeth in God in this sort, Chrysost. hom. 17. in Genes. speaking to the woman: I made thee equall, and gaue thee Princedome with thy husband, but because thou hast abu­sed it vnto thy husbands hurt: from hence-forth I make thee subiect, he shall rule ouer thee. Hence it is, that the mayden, when she is maried, leaueth to be called after her fathers name, and from thence forth is called after her husbands. So Eue of [...] was called [...]. Hence it is that the womans contracts and bargaines are of no force, either by the lawes of God or of man, except the husband do approue the same. Nay hence it is that the maried wife, may not per­forme the vowes shee hath made to GOD, Numb. 30.9. Aug. epist. 199 Annot. in Ter­tull. de veland. Ʋirgi. except the husband giueth way to her desires. Hence it is, that to this day, the Persian Ladies, vpon the top of their coronets, haue the signe of the foot; in token that the top of their glorie must stoope, euen to their husbands feet. They still remem­ber the auncient decree of Ahashuerosh and his Princes, that all women great and small, Hest. 1.20. must giue honor to their hus­bands; Vers. 22. and that euery man must beare rule in his owne house. They acknowledge that Queene Vashty, for refusing to [Page 9] come, when the King her husband sent for her; was wor­thily by the sentence of the King and all his nobles, Vers. 16. put from her royall seate: in that shee had done euill against the King, and against all the Princes, and all the people: Vers. 17. in leauing her selfe an ill example, to all other women to despise their hus­bands. Thus by the first Law of God, nature, and of nations, this is imposed vpon women, that they be subiect to their husbands; the same is required in the Gospell. Ephes. 5.22. Therefore Paul, Wines be subiect to your husbands as to the Lord, for the husband is the head of the wife, as Christ is the head of the Church. As the Church to Christ, so let the wife be subiect to her husband, in all things. Where marke, wiues be subiect to your husbands, there is the precept; he is your head, there is the reason: as to the Lord, as the Church is to Christ, there is the manner. In what should they be subiect? in the end it is said, in all things. It is not enough for you to be good to your husbands, but you must bee subiect too; as S ^t. Paul speaketh, You must be good, and subiect to your husbands. Titus 2.5. A­mongst many other reasons alledged for this required sub­iection; S. Paul saith to the Colossians, It is meete. Indeed meet, that the Moone should giue glory to the Sunne, Coloss. 3.18. from whom she receiueth all her light: the woman subiection to her husband, from whom she deriueth all her worship. S. Peter, that by their submisse & reuerend cariage, 1. Pet. 3.1. they might winne their husbands to the faith. Nothing more preuailes with man, then the submisse cariage of his wife. Titus 2.5. S ^t. Paul addeth a third reason, lest the Word of God be euil spoken of for your sakes. For when women make shew of religion, and yet will not be subiect and obedient to their husbands, their faults in this are ascribed to the blamelesse Gospell of our Christ. Wherefore heare ô ye maried wiues, Hieron. com­ment. in Titū. what S. Hierom speaketh vpon this place: Since the husband is the head of the woman, as Christ is the head of man; what wife soeuer is not subiect to her husband, is as much in fault, as man is, when he is not subiect vnto Christ. (marke his reasons) For the first sentence that God gaue (wherin she is charged to be subiect) is despised, and Christs Gospell infamed, when a Christian wo­man [Page 10] will not do that to her husband, which the Heathen women willingly performe. Wherefore grow low, ô ye helpfull Vio­lets, bee not only good, but be good and subject to your husbands. Hierom. Epist. 14. cap. 6. And as Hierom writ to Celantia, so I to you; Let the authority of thy husband be vpholden by thee and let all the house learne of thee to honor him: do thou shew him to be a master by thy obsequiousnes, to be great by thy humblenes; for in this thou shalt be the more reuerenced, by how much the more thou doest reuerence him.

Thirdly the Violet is sweetLet not this moue your patience, ô ye maried wiues, that I present vnto you, this low growing Violet; although it grow low, yet, which in the third place I obserue, the Vio­let is sweete. For such are ye women, full of sweetnes, full of loue. That which is spoken of Christs Spouse in the Can­ticles, Cantic. 4.10. hath place in you: Faire is thy loue, better then wine, sweeter then the sauor of all spices, thy lips drop as hony-combes (so sweete are her words) thy plants are as an Orchard of Pomegranats; so sweet are her deeds. Although God made Eue subiect, yet God also made her sweet. Sweet in her fa­uour, sweete in her cariage; by which shee mastereth the heart of man, and draweth him in loue, vnto her liking. Al­though man be hard and heauie as the iron, that will not bow, or hardly moue; yet her sweet loue shall be as the A­damant, that shal draw him to her, and cause him to forsake father and mother, the things of high price, and to cleaue to her. Wherefore, forget not your nature▪ ò ye sweet Vio­lets: the Violet alway smelleth sweet. Take view I pray you, of your dainty selues, how with sweet odors you are de­lighted, and with ill sauors, you are nothing pleased: and by your selues measure your husbands; it is the sweete and not the sowre, that is gratefull to them. I pray you consider, that although the sweete Rose hath prickles, yet the Violet hath none; that it is the sweetnes, and not the prickles, that pleaseth man.

Fourthly the Violet is coo­ling.As the Violet is sweete, so is it also cooling; and such should you wiues be vnto your husbands, for since there are often two vnseemely heats in man, the one of lust, the [Page 11] other of anger: the woman as a sweet cooling Violet, is to asswage them both. For to speake, first of the fire of his lust, how it may be quenched, the Apostle sheweth, to auoyd fornication, let euery man haue his wife. It is the wife, 1. Cor. 7 12. and not the harlot, that should quench those lustfull flames. 1. Cor. 7.9. It is better to marry, than to burne. For to man, the wife is giuen a remedie of his lust, a meanes for him to auoid fornication, a sweet cooler to abate this heate. Withdraw not therefore this your helpe from your husbands, but giue vnto them (as the Apostle speaketh) due beneuolence; 1. Corinth. 7.3. Vers. 4. for the woman hath not power ouer her owne body, but the man. The which cooling help if she shal deny, when he lawfully requireth it; by that she may bee in part a cause, Vers. 5. that Satan tempt her husband vnto vncleannesse; and for that, make him to blame her as some cause of his folly. It may be a fault in him, at some­time to require it; yet is thē thy yeelding no fault in thee, if otherwise he will not be satisfied; August. contr. Jouin. cap. 10. this is as Augustine spea­keth, venialis in vxore, in meretrice damnabilis, pardonable in a wife, though damnable in an harlot. It was an error of Syricius the Pope, who adiudged sinfull euery carnall con­iunction of man and woman; abusing those words of the Apostle, That they that were in the flesh could not please God. For God made male and female, Genes. 1.27. Vers. 28. he willeth them to in­crease and fill the earth; which yet they could not, without carnall coputation; he said not only of mariage, Hebr. 13.4. but of the carnall vse of the maried, The bed vndefiled is honorable a­mong all men. The which Gregorie the great acknowledged, Gregor. mag. in Psal. Poenit. 4. Men are not therefore conceiued in sinne, because it is a sin for maried folkes, carnally to know one another: for that is a chast worke; and no fault in the maried couple; because the nuptiall contract, is not exorbitant from faith, God appointing mariage, and the coniunction too; in that he made them male and female. Wherefore since the bed vndefiled is honorable, a chast worke, in the maried couple: shew your selues cooling Violets to your husbands, Gods ordained remedies for their lust.

The other heate, which sometime is vnseemely in man, [Page 12] is the heate of anger: by which all inflamed, he is caried be­yond all bounds of reason, to doe the things that are not good: this also by her milde and patient cariage, the wo­man must seeke to coole, and to lay the stormes of those blustering winds, although it be with the showers of her teares. August. confes. lib. 9. cap. 9. For although she may not, as Augustine speaketh in the praise of his mother, either in word or deed resist her moued husband; yet to him she must be a cooling Violet, to asswage his anger, & a meanes to bring him to his won­ted quiet. And if to thee ô woman, any thing seemeth may be better ordered; as Augustine aduised a matron, so I do thee, Aug. epist. 199. Reuerently impart it to thy husband, yet alway follow his authoritie, as thy heads; that all may blesse the peace of your house. Yea if thy lot should fall so hard, as that thy husband to thee should proue a Nabal, 1. Sam. 25.3. Vers. 17. churlish, euill conditioned, yea so wicked that a man may not speake to him, as the very ser­uants complained of their maister; yet do thou performe the part of Abigail, Vers. 24. in seeking to pacifie those whom he hath offended; and in all reuerence when opportunity ser­ueth, Vers. 37. impart to thy husband his danger and his fault. Thus be to your husbands ô ye wiues, sweet cooling Violets, to quench the heate of their lust and anger.

Fifthly the Violet is cor­diall.And yet before wee leaue this Violet, remember that which in the last we obserued, it is cordial. Such is a wo­man to her husband, when she is loyall. She should not suf­fer any strange fire to burne on her altar; nor in her soyle a­ny base stockes to grow, which her husband hath not plan­ted. Shee must remember that of them two, the Scripture saith, Genes. 2.24. Matth. 19.6. that they are become one flesh, she may not ioyne it to ano­ther. If he be not loyall, nor keepe faith with her, yet must she with him; Matth. 5.32. she hath vowed it before Christ & his church; she must therefore euer cleaue to her husband, and despise all other; and as the Marigold that opens and shuts with the Sunne; so alone with him she must open, and with him shut. This is a cordiall comfort, most pleasing to the heart of man. For when by her, he receiueth children, that he hath fathered to be heires of his labours, staffe of his old age, in [Page 13] whom his name & memorie is continued; it is so welcome to his heart, that no cordiall comfort may be compared to it. Neither is she only cordiall in her truth and loyaltie; but in this, that shee is an hauen of rest in mans greatest trou­bles, the ease of his griefes, helpe in his sickenes, a sweete companion in all his sorrowes. For, in silence to ouerpasse the rest, only see in the bed of her husbands sickenes, how, whilest there is hope, she ministereth with care, and feedeth with comfort: nay shee, when hope faileth, how against hope, she plieth the Physition, still seeking for help. Some­time casting vp her sighes and eies to heauen, often be dew­ing the earth with her teares, entertaining euery one with a welcome heart, that wil but speak for husbands help. How then can there be a more cordiall comfort vnto man, then this? Wherefore with you, ô ye maried wiues, let me leaue this Violet, although it grow low, to remēber you of your subiection; yet since it is so helpefull, so sweet, so cooling, so cordiall, it is a flower most meet for you; a flower which sheweth you what to your husbands you should be.

The last of the flowers is the Rosemary, The Rosema­ry is for mari­ed men. the which by name, nature, and a continued vse, man challengeth as pro­perly belonging to himselfe. In the which, although it o­uertoppeth all the flowers in the garden, boasting mans rule; and the Violet low groweth at his roote: yet let man remember that it helpeth the braine, strengtheneth me­morie, and is very medicinable for the head. By which is inferred, that as man is to haue the rule ouer his wife, so he is to rule as the Rosemary, with a sound & not a sicke head, to rule in wisedome; in that wisedome, with which heere Adam inspired, doth acknowledge his wife, to be bone of his bones, and flesh of his flesh, the only helper meete for himselfe. Wherefore if thy wife be not alway pleasing, but hath in her the infirmities of women; yet of thee Peter re­quireth, that thou shouldest dwell with her, 1. Pet. 3.7. according to know­ledge, and giue her honor as to the weaker vessell. Thou must dwell with her according to knowledge, thy wise patience must be still continued: thou must giue honor to her, as to [Page 14] the weaker vessell, thou must seeke to please her in her weake desires. Although thy wife should be as the Moone, which alwaies hath her staines and spots, yea and which sometime with her owne disgrace, turneth her body frō the Sunne: yet must thou still continue a sunne to her, not on­ly in reaching to her the light of knowledge, but in relee­uing her with thy beames of comfort. This is to dwell with her according to knowledge, and as Paul in other words speaketh, 1. Cor. 7.3. to giue vnto her due beneuolence. The Philosophers diuiding the mind of man, make reason to sit on high, will to hold the middle, the affections to stand beneath: this reason, may bee compared to man; this will to woman; these affections vnto her desires. Now as the will, will not bee enforced, but ouerwayed with reason, yeeldeth to him her ready consent: so must a woman, not by threats and high swelling speeches, but by words of kind­nes be woed to giue to her man in their different motions, her due consent. For heare ô ye men, reason doth not en­force, but seeketh to perswade the will. And although vn­to you it be giuen for to rule, yet despise not the counsel of your wines, remember God made them helpers meete for you. Although it seemed grieuous in wise and faithfull A­brahams sight, to put away the bondwoman and her child, in so hard a matter to hearken to his wife: yet to him the Lord commanded saying, Genes. 21.12. In all that Sarah shall say vnto thee, heare her voyce. For this is to rule in wisedome, readily to embrace the counsell of thy wife; when thou shalt finde it better than thine owne: except Abigail had quenched the coales, that her husband Nabal by his churlishnes had kindled; 1. Sam. 25.34. Dauid had not left, by the dawning of the day, a­ny one in Nabals house to make water against the wall. Wherefore ô yee men, although the Sunne rule by day, yet let the Moone rule by night: although you rule abroad, yet let your wiues beare some stroke at home; although you rule as heads, yet let them rule also, like to such, as were ta­ken out of your sides. Let the Rosemary be in your hands and heads, rule with wisedome, which giueth to euery one, [Page 15] and therefore to your wiues their due.

Another property of the Rosemary is, it affects the hart: euen so should your hearts ô yee men, in true loue be affe­cted to your wiues. This you may obserue in Adam here, no sooner God brought Eue & gaue her to him, but forth­with his soule cleaues to her; but forthwith he saith, This is bone of my bones and flesh of my flesh. Ephes. 5.33. Forthwith he loues her as himselfe. Let euery man (therefore as Paul speaketh) loue his wife, euen as himselfe; as himselfe, ô Paul, Vers. 25. nay more then himselfe, euen as before thou hast said, as Christ loued the Church, and gaue himselfe for it. For consider ô man, what thy wife doth, and hath done for thee. To thee she yeeldeth, (which before thee nōe might euer touch) to take the may­den flower of her vnconquered selfe, the which once ga­thered, thou canst neuer restore. For thy sake, she forget­teth her father, and her fathers house, and is now called af­ter thy name. To thee she giueth her sweet selfe, and all the fruits of her first loue. By thee, shee submitteth her lowlie selfe, to be ruled and ouer-ruled: when yet a while, shee might bee free, not vnder couert, but of full power. And how then canst thou but loue thy wife, which with thee hath left so many knowne pledges of her vnfained loue? To pleasure thee, she breedeth in paine; and bringeth forth in sorrow, high priced children, chiefe of mans desires: which are called, not after hers, but after thine and thy fathers name; these shee bringeth vp with care, gouerneth with loue, in pleasing them, seeking to pleasure thee: and how then canst thou but loue thy wife, of whom thou hast re­ceiued children, the surest pledges of a womans loue? If God hath shut vp her wombe, and for thy sins withholds from thee this desired blessing: yet at bord and at bed, at home and abroad, shee performeth to thee so many kind offices of her sweetest loue; that thou canst not but con­fesse, that Elcanah did to barren Anna, that thou art better to her, nay that she is better to thee, than many sonnes. 1. Sam. 1.8. Chrysost. in E­pist. ad Coloss. hom. 10. Surely as Chrysostom speaketh, that beautie was giuen to a woman, lust vnto man; sheweth nothing else; but that this by the Al­mightie [Page 16] was therefore done, that the wife might bee beloued of her man. Wherefore as S. Paul speaketh to the Colossians, so I to you; Coloss. 3.19. Husbands loue your wiues, and bee not bitter vnto them. For your bitter dealings, nay speeches, nay lookes, (for kindnes is killed by a bitter looke) abates the sweet­nes of a womans loue, and maketh them hate where they are bound to loue. Wherefore ô ye men, as the Rosemary affecteth your heads, and moueth you in wisedome for to rule; so let it also affect your hearts, and moue you in kind­nes for to loue. Remember, of all the creatures God had made, he found none, worthy a mans best loue, and that therefore he made the woman to be an helper meete for him. Genes. 2.20. Do not ouer much tote on their faults, and please your dis­contented humors with their wants: this beseemeth not your wisedome, nor your loue. For as Zanchius speaketh, He truly loueth who when he findeth in his wife some things that do displease, Zanch. in 5. ad Ephes. not well beseeming her, and scarse agreeing with his profit; doth yet loue her, and performe the duties of a good husband to her. Chrysost. in E­pist. ad Ephes. Hom. 21. Which, as Chrysostom speaketh, hideth her wants, and gratifieth her in her due desires; which saith not to her, this is thine and that is thine; but which rather saith, all is thine, & I am thine, this is not the speech of him that flattereth, but rather of him that wisely loueth. Wherefore ô ye men, al­though the high growing Rosemary, sheweth your rule, yet let it remember you to rule in wisdome, to rule in loue.

And yet before I leaue this scepter of your rule with you, consider in the third place, that the Rosemary (in summer and winter) is alway greene; euen so should men alway continue, true and loyall to their wiues; the same in loue and loyaltie at the last, the which vnto them they were at first; they should in summer and winter be alwaies greene. Man should not onely forsake father and mother, and all strange flesh, Genes. 2.24. Prouerb. 5.15. but euen to the last still he should cleaue vnto his wife. Vers. 20. As the Wiseman speaketh, he should content himselfe with the water of his owne well, of strange waters he should not drinke. For when God made woman, he tooke not two, but one ribbe from man; neither did he ioyne in mariage two, [Page 17] but one woman vnto man; and of them two hee said, hee spake not of more, they shall be one flesh. Genes. 2.24. Matth. 19.6. Those whom God hath ioyned together, thou seekest to sunder, and transgres­sest the holy ordinance of the highest, in that thou couplest thy bodie to another, and defilest the bed that should bee vndefiled. But yet feare, howsoeuer thou canst beguile and blind the world, thou canst not God: Hebr. 13.4. Fornicators and adul­terers God will iudge. If thy wife should walke after thee in that sinfull way, and should beare for thee strange children (which although thou fatherest, yet thou didst not beget) to sit at thy fires, and to inherit thy goods; thou shewedst her the way by thy ill example, and with vncleannes, God hath iustly punished thy vncleane selfe. Wherefore despise not, O man, the wife of thy youth, nor let her first loue bee euer forgotten; keepe thy vowed faith with her, Prouerb. 5.18. of which both God and his Church are witnes. Genes. 2.23. Honour the holy or­dinance of the highest, he hath ioyned thee to one, Marke 10.7. and not to many; he hath willed thee to cleane to one, and to for­sake all other: he hath said, that you two are but one flesh, Vers. 8.1. Cor. 7.3. that thou hast not power ouer thine owne bodie but thy wife. Thou maist not therefore with the wreck of thy faith, breach of Gods ordinance, to the wrong of thy wife, hurt of thy soule, ill example of other, defile the bed which should be vndefiled, and pollute thy bodie with other wo­men, which onely belongeth to thy wife. Be therefore true and loyall to your wiues, O ye married men: you are their heads, thereby you shall teach them to bee loyall to you. Let this ros marinus, this flower of men, ensigne of your wisedome, loue, and loyaltie, bee carried not only in your hands, but in your heads and harts, that by this your wiues may vnderstand, how much they are beholding and en­debted to you.

Thus haue I scattered my flowers, the Prime-rose a­mongst you all, let God giue Eue to Adam, let all your ma­riages begin in the Lord. Amongst you maidens, the Mai­dens-blush, Eue is brought and giuen vnto Adam; so should you by your parents bee giuen vnto men; it doth [Page 18] not stand with a maidens modestie for to goe and giue her selfe. Amidst you maried wiues, the sweete, cooling, cor­diall, and low-growing Violet; although God made Eue subiect, yet hee made her an helper meete for man. And lastly among you men, the Rosemary the flower of men; although God hath giuen you to rule ouer your wiues, yet rule them in wisedome; you are their heads, respect them in loue, they are bone of your bones, and flesh of your flesh: and in loyaltie euer cleaue to them, for with them you are become (and so should remaine, distasting all o­ther) one flesh. Now what remaineth, but that we beseech our heauenly Father, to plant these sweete flowers in the garden of your hearts, and to water them from aboue with the sweete dewes of his heauenly grace: that you may dai­ly reape the fruites of all happie content, to your mutuall comforts in this life, and encrease of blisse in the life to come. The which the Lord giue you for his Sonne Christ Iesus sake, to whom with the Father, and the blessed Spirit, be all power, maiestie and dominion, both now and euermore. Amen.

THis Scripture diuides it selfe into two principall parts: whereof the first is, the message done to Hezechiah whilest he was sicke, contained in the first verse, About that time, &c. The second is, the behauiour of Hezechiah when he had heard the message, remem­bred in the two next verses, Then Hezechiah turned his face, &c.

In the message we are to obserue these fiue points, first the time when it was done, About that time. Secondly, the person to whom it was done, to Hezechiah that was sicke. Thirdly, the person by whom it was done, by Isaiah the Prophet, sent vnto him from the Lord. Fourthly, the message it selfe, Set thine house in order. Fiftly, the reason why the King is aduised so to doe, Thou must die, thou shalt not liue.

[Page 20]In the behauiour of Hezechiah, when this message was thus deliuered to him, we are to consider these three espe­ciall points. First, that he turnes his face vnto the wall. Se­condly, that hee prayeth, Now I pray thee Lord remember, how I haue walked before thee in truth, and with a perfect heart, and haue done that which is pleasing in thy sight. Thirdly, that he wept sore. Of which when wee haue briefly spoken, wee will seeke to applie it, first to this auditorie, and then to this our brother deceased. First of the first.

Concerning the time of Hezechias sicknes, and so con­sequently of this message done vnto him, there is great question among the learned. Of whom Rab. D. Kymhs. Rab. Salomon. Lyran. Bullinger. some in their writings deliuer that it befell him, during the time that Se­nacharib had enclosed him in Ierusalem, and there lay in siege before it. Ierom. Rabanus. Caluin. VVolphius. Other (whose opinion I think more meete to follow) that not then, but shortly after; euen Jsai. 37.36. after that the Lord had sent his Angell, to destroy of the armie of that proud vaunting and blaspheming Prince, an hundred fourescore and fiue thousand, and 2. Reg. 18.28. had put an hooke in his nostrils, and had led him back the same way he came, with­out any hurt done to Hezechiah or Ierusalem. Thus then, when Hezechiah and his people were ioying, in this their so great and strange deliuerance, Hezechiah their King, the very light of Israel and breath of their nostrils, is stroo­ken with a grieuous sicknes, and hath this message sent vn­to him from the Lord, that he must die, and shall not liue. O earth, how vnstable are thy ioyes, and how are all thy sweetes sauced with sowre! The brightest sunne of mans prosperitie is often clowded, nay it hath a time appointed by the highest, wherein it must set.

The second thing to be considered, is the partie to whom this message was sent, it was to King Hezechiah, which was then grieuously sick. Behold Kings haue no priuiledge from sicknes, no charter from death: nay it was to a good King, 2. Reg. 18.3. which did vprightly in the sight of God, like as Da­uid before him, whom God prospered in all things that he tooke in hand; yet was this good King, as though he were [Page 21] vnworthie to enioy the late deliuerance giuen to his peo­ple, strooken with the plague, the very feare of the world, and marke of Gods wrath. If God deale so with Kings, what are we to looke for, the very meane of the people? If thus with good Kings and them of the household of faith; what shall hee doe vnto those which walke in the waies of the world, and haue not God before their eyes? Let there­fore all flesh heare the message sent vnto them from the Lord, Thou must die, thou shalt not liue.

You heare to whom this message was sent, now in the third place consider from whom he receiued it. It was from Isaiah the Prophet. It was from that Isaiah, Jsai. 37.4. to whom a little before he sent the chiefe of his Princes, to entreate him to lift vp his prayers for them to the Lord. Vers. 29. It was from that Isaiah which in their greatest feare prophecies deliuerance to the people, destruction to Senacharib and his host. It was from that Isaiah whose words he honoured as the ora­cles of truth, and whose person as the beloued seruant of the most high God: from him hee receiued this comfort­lesse speech, Set thine house in order, thou must die, thou shalt not liue. And yet not from him but from the Lord, for hee was but Gods mouth, Gods messenger, and therefore here he saith, Thus saith the Lord, Set thine house in order, thou must die. This cut off all his hopes, this put an end to all his desires, this stopped the mouthes of all such of his Princes and seruants, which fed his sicke soule with a vaine hope of life, and hurt some desire of his recouerie. Whatsoeuer man saith, or thou wouldest, thus saith the Lord.

And what is that hee saith, which is the fourth thing we proposed to be obserued? Giue order for thy house, or set thy house in order, dispose of the estate of thy kingdome, and of thy worldly affaires, make thy will, and that with speed, lest thou be preuented by death. What meanest thou Isaiah thus to speak? thou seemest to many to be a miserable com­forter of the sick, too much to daunt his fainting spirits, too much to trouble his affrighted soule. And indeed, with such speeches, not only the sicke, but the standers by, are seldom [Page 22] pleased. Yet this was the word which the Lord God put into the mouth of his Prophet, and which he commanded him to deliuer to his sicke King. Put thine house in order, thou must die. Heare O my brethren of the Ministerie, which should be the children of the Prophets, what plainly with­out all mincing you should speake; and heare O ye wor­thies and great men of the world, what with patience on the bed of your sicknes, you must be content to heare, set your house in order, you must die.

Neither must you thinke that this was only required of Hezechiah to set in order his house, and temporall affaires; but principally and aboue all other, he was to set his soule in order, & to make it ready for the Lord. For he knew that Heb. 9.27. after death he should bee brought into Gods presence; Luke 16.2. to giue account of his stewardship, how hee had liued, how he had ruled, and 2. Cor. 5.10. to receiue according to the things he had done in his life, were they good or euill. To the end therefore that he might haue a prepared soule, and bee as Reuel. 21.2. the Bride that had made her self ready, that he might with aged Simeon Luke 2.29. depart in peace, and with ioy approch the presence of his Master the King, is here aduised by the Pro­phet, to set his house, himselfe, his soule in order.

Marke the reasō (which y ^e is fift thing we obserued in the message) a forcible motiue to perswade Hezechiah to set his house in order, Thou must die, thou shalt not liue. Men for the most in the extremitie of their sicknes, do hope for life, and if they bee beaten from their hopes, yet they will not be driuen from their desires. But here to the end that the King might be driuen from all hope and desire of life, he deliuers this message to him from the Lord, Thou must die; and lest he should feede his soule, or be fed by other, with any vaine hope of life, he further addeth, Thou shalt not liue. This seemeth a very hard and distastfull speech to be spo­ken to the sicke, which few will abide: yet is it full of true charitie and Christian dutie. For by this meanes the sicke soule is better moued to remember her selfe, to bewaile her sinnes, and in a good hope of mercie, to make her selfe [Page 23] readie for her God. The which all you may behold here verified vpon this summons made in this King. Thus much for the message deliuered to the King.

Now let vs consider the Kings behauiour vpon the deli­uerie of this message. He turneth to the wall, he prayeth, he weepeth. First, He turneth to the wall. Why? doth he it in contempt of the Prophet, repining at the message that was sent vnto him, as the manner of some is, which turne aside their heads, when they like not that which is spoken to them? No, he doth not disdaine at the message, neither doth he here complaine of any his hard vsage; Hieron. com­ment, in hunc loc. but since he could not for his infirmitie goe into the Temple, hee turnes his sick selfe vnto the wall of the Temple, as Ierome out of the Rabbines noteth, withdrawing himselfe from the world and all worldly helpe, and in the humblenes of his soule acknowledging 2. Reg. 20.19 that the word of the Lord is good, which he hath spoken by this Prophet. Thus Heze­chiah here seekes not to runne away from God, or to hide himselfe from his presence: but presenting his sinfull soule before his Maiestie, he begins to prepare himselfe, and ac­cording to the aduice of the Prophet to set his soule in or­der. And therefore, to the end he might not be interrup­ted in his prayers, and priuate meditations, nor haue his senses or minde withdrawne, by the speech or view of any that should come into his presence; hee turneth from his Nobles and friends, he turneth from the companie, he tur­neth to the wall of Gods Temple, and by this his gesture sheweth, that according to the commaund of God, hee seekes in a serious manner, to set his soule in order, and to make it readie for the Lord.

The which may the better appeare, in that which in the second place we obserued, which is, and he prayed: for by this it appeareth, why he turned vnto the wall, euen that he might powre forth his soule in a greater deuotion before the Lord: and therefore, after hee had turned to the wall, he prayeth, saying; Now O Lord I pray thee remember mee, how I haue walked before thee in trueth, and with a perfect hart, [Page 24] and haue done that which is good in thy sight. Hee doth not here lay open his former godly life, or boast before the Lord of his well doing; as though God were therefore be­holding to him, and in his debt, and bound to giue eare vn­to his prayers; but seeking for his best comfort, in this time of his extreame distresse, hee turnes from his Nobles and friends, from his honour and kingdome, and turnes to the wall of Gods Temple, turnes vnto God, and prayeth, say­ing, Now Lord I beseech thee remember me, now in the bed of my sicknes, now when nothing in the world can yeeld me comfort, now when my Nobles, honour and kingdome must leaue, and cannot helpe me, now Lord I beseech thee remember mee. And what aboue all would he haue God then to remember? that I haue walked before thee, not in falsehood, but in truth; not with a dissembling, but with a perfect heart; and that I haue done, not that which is euill, but which is pleasing in thy sight. As if he would haue said, It was thy grace that gaue me such an heart, so to walke, and so to doe: take not away thy grace and fauour from me, but thou which hast made me well to liue, now O Lord remember me, and make me well to die. My kingdome, wealth and worldly friends, do not now yeeld vnto me the least of comforts, but are matter rather of my griefe and trouble: but my comfort is in thee O my God, and in thy mercies, that thou hast made me walke before thee in truth and with a perfect heart, and to doe that which is good in thy sight. Yea Hezechiah comfort thy selfe in thy well dee­ded life, for Reuel. 14.13. thus saith the Spirit, Write, from henceforth bles­sed are the dead that die in the Lord, they shall rest from their labours, and (when all things else shall forsake them) their workes shall follow them.

You haue heard how Hezechiah prayed: now in the third place it followeth to consider that he wept very sore. And why? was it for the paines hee then endured? Indeede the plaguie sores are very grieuous. Or was it because hee was foorthwith to die, to leaue his kingdome and the glory of it? 1 [...] Reg. 19.4. He knew with Heliah that he was no better then his [Page 25] fathers. Or was it because he was to leaue his kingdome, in that dangerous time, without a knowne successor? These were pious teares of a most pious Prince. Yet was not this the onely cause of his teares, but when vpon the view of himselfe and of his doings, hee saw himselfe many waies faultie, hee bewailed his sinnes which hee had committed, and bedewed with teares his many ouersights; being grie­ued at the very heart, that in a more forward zeale hee had not sought the honour of his God. These were the causes of Hezechias teares, and thus did he on the bed of his sick­nes, with teares, prayers, and turning himselfe from the world vnto his God, seeke to set his house in order, and to prepare his soule for the presence of his God.

Now since August. de cur. pro mort. cap. 2. these funerall speeches should rather serue to the instruction of the liuing, than to the idle commenda­tion of the dead: let vs seeke to applie that which hath bin spoken to you heere assembled, to do this last duty to your deceased brother. In the handling of which, that wee may the more orderly proceed, first, obserue the summons made vnto you; You must die, you shall not liue. Secondly, the end why this summons is made vnto you, that you should set your house, your soules in order. Thirdly, the manner how you should set your selues in order, most liuely shewed in the person of Hezechiah: first, by turning from the world vnto God. Secōdly, by praying vnto God. Lastly, in weeping and bewayling your many wants and imperfections.

Concerning the summons: amongst many other, God sends forth foure Sumners, to summō al flesh vnto his high court of iustice. First old-age, to shew vnto man that he is declining, and that his hoary head waxeth white vnto the haruest; but old-age yet dreames of long life, and putteth off to prepare himselfe for the Lord. Whereupon the Lord sendeth another Sumner, the voice of the Preacher; to re­member Gen. 3.19. man that he is earth, and that he must to earth againe: this earth heareth and acknowledgeth to be true, yet he feedeth God with vaine delayes, and speaketh to his [Page 26] vnreadie soule, Luke 12.19. thy time is not yet come, yet it is good being heere. Whereupon the Lord sendeth his third Sum­ner, that is, all grieuing sicknes, which paineth the bodie, vnquieteth the minde, which maketh their wonted plea­sures very irkesome to them; yet 2. Cor. 16.12. sicke man, then fee­deth himselfe with a vaine hope of life, seeketh to the Physition, but not to God; and if to God, yet then it is with his hartiest prayers, that he might liue. Whereupon the Lord seeing the sonnes of Adam thus to shift his pre­sence, he sendeth forth his last Sumner, fearful death, which perforce, without delay, or farther shifting, bringeth man, before he is prepared, to Gods high court of iustice, there to receiue his finall doome: this is that which is heere men­tioned, Thou must die, thou shalt not liue. Although thou wast Dan. 4.11. that goodly tree of which Daniel maketh mention, whose top reacheth vp to heauen, and whose branches o­uer-spread the quarters of the earth: yet if the most high shall send his watch-man to hew thee downe, downe thou must, thou canst not stand; thy leaues shall wither, thy fruit shall fall. Although thou wast as faithfull as Abraham, pi­ous as Daniel, powerfull as Eliah, beloued as Dauid, and mights liue so many hundred yeeres, as the Fathers are said in the first age of the world: yet in the end, of thee it shall be spoken, which was said of them, Gen. 29.5.27.5.5. And they died. Nay al­though thou haddest the vtmost of Physickes skill, and the Physitiō waited in thee euery change, although thy friends (the comfort of the sicke) enuiron thy bed, and thy pious children powre forth tearefull prayers for thy longer life: yet loth to depart, thou must take them by the hand, and if thou wilt not set thine house in order, yet thou must die. Thus must all flesh kisse the earth with Brutus, which is our mother; and the very price of beautie Iob 17.14. must say vnto cor­ruption, Thou art my father, and to the wormes & rotten­nes, thou art my brother, thou art my sister. For we al Iob 1.21. came naked into the world, and naked we must returne: nay Gen. 3.19. we were all taken out of the earth, and vnto earth we must re­turne againe. Hebr. 9.7. It is decreed that all must die. All, there is [Page 27] none excepted; must, there is no remedie. When Saladine the great conquerer found himselfe arrested by death, he caused a spade and a winding-sheet to be carried about his campe, and proclamation to be made; These are the con­quests of Saladine. Heare O ye bladders puffed with pride, which hunger after the glory of the world, and in your de­sires haue swallowed vp the riches of the earth; that a spade and a winding-sheete are the conquests of Saladine, the forth and fruit of your desires. I was all things, said Seuerus the Emperour dying at Yorke, but now am nothing: this all things O ye great ones, with which now you braue and please your selues, vnto you dying, shall be as nothing. A­waken therefore your sleepie soules, and giue eare to this summons God sendeth to you: know that you were borne to die. And pray vnto God as Dauid in the Psalme, Psal 90.12. Teach me O Lord (thou canst not teach thy selfe, thy wealth and world enchaunts thy mind) to number my daies (that they are Gen. 47.11. but few and euill, as Iacob said) that so at the length thou mayest applie thy heart vnto wisedome: to attaine that life which euer shall endure, where thou shalt serue God without sinne, line without all feare of death, where thou shalt neuer be taken away from the sweete compani­ons of thy blessed life, nor they frō thee. Then shal Philip. 1.23. death, feared of other, be desired of thee, and in the russe of all thy greatest prosperitie, thou shalt haue a longing to be with thy Christ, Psal. 27.13. there to see the goodnes of the Lord in the land of the liuing.

You haue heard the summons sent vnto you, from the Iudge of the world, you must all die, you shal not liue. Now consider the reason, why this summons is sent vnto you, e­uen to this end, and for this cause; that you should set your house, your selues in order. By thy house, if thou vnderstand thy temporall affaires, set them in order, dispose of them in time, leaue not thy substance a matter of variance to thy posteritie: and for that which is thine, let thine heire be beholding to thee, and not to other. For often times it falleth out, when men die intestate and without a will, that [Page 28] they haue much of their goods, whom they would to haue little: and they that haue most, do little thanke them, be­cause they haue it not of their gift, but by an ordinarie course of Law. Dispose therefore of thy temporall affaires, and bind the receauers of thy goods, in a thankfull remem­brance vnto thy selfe: when by thy made will they see, that that which thou hast giuen vnto them, thou mightest if thou wouldest, haue bequeathed to other. And doe it in time; for why shouldest thou cause the world to fasten on thee that deserued rebuke, that thou wouldest still liue, and art loath to die: or that loath to leaue them, thou wouldest carry thy goods with thee vnto thy graue? Yea doe it in time; for vnto what times hast thou reserued these thoughts; when thou shouldest wholly busie thy selfe, in making thy soule ready for thy God thē (as a bird taken in alime-bush, the which the more she fluttereth the more she is limed) thou weariest thy musing soule in thy secular af­faires, without all free thought or care of God? And indeed what time is this, Bernard. conc. ad diuites. as Bernard speaketh, to make thy wil, and to dispose of thine estate, when thy head aketh, thy hand shaketh, thy tongue faultereth, thy hart groaneth, and thy many grieuous paines doe so trouble thy thoughts, that neither thy writing, nor thy words can well expresse or make knowne thy mind? A weake soule thou art then, easily led to do y ^t thou neuer mindest. Thy wil then not thine, but the will of some other, which may best perswade thee. And if then thine, euen as thou wouldest; yet see how one word inserted in some place, may alter thy meaning, in some maine matter, how two or three witnesses carry away all. In time therefore dispose of thy worldly affaires, whilest thy thoughts are free, affections stayed; and when at thy leasure, thou maiest maturely peruse, that which before time thou hast done. So shall thy testament be testatio men­tis, a witnes of thy mind, and the will thou hast made, thy wil, and not the will of another man.

And if thou oughtest thus to dispose of thy worldly af­faires; how much rather shouldest thou seeke to prepare [Page 29] and dispose of thy soule, to cast vp thy reckonings, since thou art forthwith, without all delay, to giue account of thy stewardship vnto God. For as it is Hebr. 9.27. decreed that all must die, so is it also by the same God said, that after death all shall enter into iudgement; 1. Cor. 5.10. all must appeare before the tribu­nall seat of Christ, that euery man may receiue the things which are done in his body, according to that he hath done, whether it bee good or euill. All, therefore thou; must, there is no shif­ting; appeare, thou canst not bee hidden; there to re­ceiue what thou hast done whilest thou haddest a bodie, whilest thou liuedst. And what shall then become with thy vnreadie soule, which vnprepared, before she looked, and before she had cast vp her reckonings, made vp her ac­counts, is to bee presented before her Iudge? Alas, how canst thou looke for thy quietus est, or how canst thou but feare thy euerlasting ruine? Thou hadst a time to make thy peace with God; now that his blacke tents are pitched vp, and vnder the arrest of death, thou standest before him to receiue thy doome; thy time is gone. John 9.4. Worke therefore whilst it is day, (as thy Sauiour aduiseth) the night commeth wherein no man can worke. Vpon which words saith Cyrill, Cyril. in Iob. lib. 6. cap. 14. euery one of vs haue our day, and haue our night. Our day is the space of our whole life, in which it is giuen vs of God, to work that which shall make to our euerlasting good: our night is the time after our naturall death, in which no man can worke, or wipe away those death-bringing staines, which in the day of his life he hath contracted. It may be then it shall grieue thee that thou hast euill done: yet then, as Austine speaketh, August. de fid. ad Petr. diaco. cap. 3. thy sorow shall be without fruit, because then it shall finde no mercie in the sight of God. The which Ambrose, speaking of those words of Dauid, Psal. 39.13. Forgiue me that I may be refreshed before I goe hence, and bee no more seene, most plainly sheweth: Ambros. de bon. mortis cap. 2. Dauid desires to haue his sinnes forgiuen him be­fore he died: for he which here doth not receiue remission of his sinnes, he shall not there. The reason whereof Austin giueth, because there may be Jnter Aug. opera de recti­tud. Cathol. conuers. poenitentia dolorem habens, sed medi­cinam non habens; A repentance which hath griefe, but [Page 30] not a repentance which brings reliefe. And as in another place he saith, there may be August. de fid. ad Petrum diac. cap. 3. stimulus poenitudinis, the prick of sorow, but there cannot be correctio voluntatis, amend­ment of the minde. Wherefore whilest thou liuest prepare thy soule, and make haste vnto thy God, and pray with Ambrose, Ambros. in Psal. 38. Here forgiue me my sinnes where I haue sinned; ex­cept thou forgiue them here, I shall not finde the restfull comfort of forgiuenes there. Neither doe thou repose thy vnprepa­red soule, vpon the vaine staies of deceiuing Poperie; all the Masses, and Dirges, and other shewes of pietie, which in a blind zeale thy well willers shall procure for thee when thou art dead, shall nothing boote thee, or make thy soule finde fauour with her God. For, as Chrysostome speaketh, the Chrysost. ad Top. Antioch. Homil. 49. mariners, when the ship is drowned, cannot helpe, nor the Physitians when the partie is dead. Wherefore now prepare thy soule, for Basil. Quest. diffuse explic. now is the acceptable time, as Basil speaketh: now is the day of health, this world is for thy repentance, that for thy recompence; this for thy working, that for thy rewarding; this for thy patience, that for thy comfort; now God is helping to all them that doe repent them of their euill liues, then he will be a seuere examiner of their deedes. Wherefore now, whilest thou liuest, set thy house in order, prepare thy soule, and make it readie for the Lord.

And that thou maist the better know well to doe it, lay before thine eyes the example of Hezechtah, and remem­ber well what he is here said to doe. First he turnes from his Princes and Nobles, he turnes to the wall of Gods temple, he turnes to God: euen so in the bed of thy sicknes, turne from the world, turne to God. For whither wilt thou goe if thou goest not to him? or of whom wilt thou receiue helpe and comfort if not of him? If thou lookest on thy friends and children, they may bewaile thee, but they can­not helpe thee. If thou remembrest thy wealth and wor­ship, they may be matter of thy griefe and sorow, but can­not then affoord thee any small reliefe. Wherefore turne thy selfe and soule from them, withdraw thy thoughts, and consecrate that little remainder of thy life in an holy me­ditation [Page 31] vnto thy God. Neither doe thou feare his angrie countenance, because of thy many and grieuous sinnes: for if in a true faith and an heartie sorrow thou then turnest to him, Luke 15.20. he will meete thee in the way, he will embrace thee with his armes of mercie, kisse thee with the kisses of kind­nesse, take away from thee the ragges of thy sinnes, and clothe thee with that costly robe, the righteousnesse of his all iustifying Sonne. Turne thee therefore from the world vnto thy God, and when thou canst not turne thy feebled bodie, turne thy minde. For as Genes. 8.9. the Doue that was sent out of Noahs Arke, flew here and there ouer the face of the waters, but found no rest for the soles of her feete, till shee returned into the Arke againe: so the soule of man, sent by God from the highest heauen, flieth here and there, and wearieth her self with the things of this world, but findeth no true rest nor pleasing content, till she returne vnto her God againe. Wherefore returne thy soule vnto her maker, and there seeke for that, which in the whole world thou canst not finde. True it is, that the wicked which are at no peace with God, nor haue any hope or confidence in his mercy; they Genes. 3.8. flie from his presence, as the theefe doth from the face of the Iudge. But alas whither will they flie from his presence, or which of Gods creatures can yeeld them comfort, when he in anger shall set himselfe against them? or to what end doe they slacke their comming, which a­non perforce must be brought before him, and receiue euen for this their contempt a more heauie doome? Wherefore let not thy soule bee like one of theirs, neither doe thou tread in their distrustfull steps, but in this be thou like this good King Hezechiah, turne thy selfe and soule from the world, turne to God.

And when thou hast thus turned from the world vnto thy God, then in the second place consider what Heze­chiah here doth, he prayed to his God, saying; Now O Lord I beseech thee remember mee. Euen so doe thou: for vnto whom shouldest thou make thy prayers but vnto him which best knoweth thy neede, and which hath bound [Page 32] Psal. 50.15. Joel 2.32. Iohn 14.13. himselfe by promise to helpe thee in this time of thy neede. Although Psal. 121.1. thou art to looke vnto the hils, to fol­low the examples of holie men; yet, as Austin vpon that Psalme obserueth, August. com­ment. in Psal. 121. thou must still acknowledge that thy sal­uation commeth from the Lord. Wherefore to him lift vp thy soule in prayers, and with thy heart crie, when thou canst not with thy weakned voyce, Now O Lord I beseech thee remember me. And then doe not boast of thy merits and well doing, as though God were therefore bound to helpe thee, and to yeeld reliefe; but rather let thy merits be Gods mercie, as Bernard speaketh, Bernard. in Cantic. serm. 61 Shall I sing of my righteous­nes? nay I will remember thy righteousnes onely, for that is mine. And yet that thou maist the better assure thy stagge­ring soule of Gods fauour to thee in this time of thy neede, remember with Hezechiah Gods former mercies, before­time shewed to thee, in the progresse of thy life: for that God which hath giuen thee to walke before him in truth, and with a perfect heart; that God which hath giuen thee to doe that which is good and pleasing in his sight; he will not now leaue and forsake thee, but he will then heare thy prayers, and as thou beseechest, he will then remember thee. Alas (beloued) in this time of thy neede, what can thy wealth and worship steed thee? what can thy friends and well willers helpe thee? what can then better comfort thy fainting soule, than thy harmelesse and well deeded life, which thou hast passed in Gods feare? these 2. Pet. 1.10. Ephes. 1.4. thy good workes will assure thy soule that thou art an elect vessell chosen of God; Matth. 7.17. John 15.5. these fruits of thy beleeuing faith will witnes to thee that thou art a blessed plant whom Gods right hand hath planted; Rom. 8.14. Ephes. 5.8. these holy actions of thy spi­rituall life will speake to thy soule that thou art liued of God, and that hee liueth in thee by his grace. This his Ezech. 9.5. & 6. marke God doth see and will acknowledge in thee, and these Reuel. 14.13. fruits of thy faith, workes of pietie, when all things else will leaue and forsake thee, will not forsake thee; but will accompanie thee vnto the heauens, and there will present themselues with thee to thy God. How studious [Page 33] therefore should wee bee in pietie? how fruitfull in good workes? how prouident for this oyle? how carefull to do that which is good in Gods sight? since these in the time of our greatest need, make so much for our comfort and re­liefe. Surely to a man that Ierem. 17.5. maketh not flesh his arme, but Philip. 3.8. 1. Corin. 1.20. reposeth himselfe on the mercie of Christ, and on his all sufficient merit, a well deeded life will make much for his comfort. Insomuch that in a good confidence of hope, he will say with Dauid, Psalm. 31.5. Lord into thy hands doe I commend my spirit; for thou Lord of truth hast redeemed me.

And when thou hast thus, according to the good ensam­ple of Hezechiah, prepared thy selfe: do not thou forget, that which in the last place he is said to do; and that is, hee wept very sore: for when the seruants of God do see that Psalm. 23.6. God still followeth them with his helping grace, how Mat. 14.27. Luke 12.32. in the middest of their troubles, he still speaketh words of cō ­fort to their soules; when Rom. 8.11. & 16. Ephes. 1.13. Hebr. 11.15. they find that inward witnes of Gods spirit testifying to their spirits, that when 2. Cor. 5.1. this earth­ly tabernacle shall be destroyed, they shall haue a building not made with hands, but which is eternall in the heauens; yea when God so farre openeth their eyes, that Matth. 17.2. 2. Cor. 12.2. they see some part of that his goodnes, which he will fully shew vn­to them in the land of the liuing: then 2. Cor. 5.2. Jerem. 31.18. Ezech. 16.61. all ashamed of themselues and full of teares they bewaile their sinnes, and neglected duties, because they haue not sought Gods glo­rie in a more forward zeale, nor more carefully haue ho­noured him in the course of their liues. Psal. 126.5. O blessed soule which thus sowest in teares, for thou shalt reape with ioy! O blessed soule which thus doest Matth. 5.4. mourne and bewaile thy sinnes, for thou shalt bee comforted! the Lord shall not forget thy teares, but hee shall put them into his bot­tle. Nay hee shall forthwith giue thee a Reuel. 14.13. life, in which thou shalt serue GOD without all sinne, rest from thy labours, and Jsai. 25.8. Reuel. 7.7. haue all teares wiped away from thine eyes.

Wherefore, O ye that heare me this day, since you are all the sonnes of Adam, and must to earth from whence you [Page 34] came, since to euery of you the heauenly voice hath said, You must die, and shall not liue. Set an order to your housen, prepare your soules, and whilest you liue, before you bee preuented by death, cast vp your reckonnings, and make your selues ready for the Lord. With this good King He­zechiah, turne your selues from the world, your wealth and worship, and turne vnto the Lord. Vnto him powre forth your prayers, and in the bed of your sickenes say, when all helpe of friends and physicke do faile, now O Lord I be­seech thee remember mee. And that he may the better bee moued to heare you then, and to giue you succour to your content, during this your earthly pilgrimage, and small a­bode in this decaying world, walke with your God, (faune not on the world,) in truth, not in falshood, with a perfect, not a dissembling heart, & euer seeke to do, how irkesome soeuer it be to thy flesh, and vnpleasing to the world, that which is good and pleasing in Gods sight. And when thou hast fayled in these thy duties, bewaile thy sinnes and ouer­sights, and with an humbled soule come to the feete of thy blessed Sauiour, & grieue not to wash them with the teares of thine eyes, which hath washed thee with his most preci­ous blood. Thus much in the applicatiō of this text to you.

Now resteth it, that we should somewhat speake of this our brother, for whose sake wee are heere assembled. For since it hath been an ancient and most laudable custome, vsed by the holy Fathers in the Primitiue Church, and con­tinued throughout all ages vnto this day; to commend vn­to the people of God, in their Funerall Sermons, many ver­tuous men and women: and that to these ends, that they might shew their thankefulnes to God, for giuing such grace vnto men; performe their last dutie to the deceased, and might stirre vp their hearers, to bee followers of their vertues, that so they might bee partakers of their prayses: let not these our speeches be vnpleasing to any, neither let the studious of noueltie, seeke to disgrace this laudable cu­stome, which to so good vses of all antiquitie hath bin ap­proued. For as Hierom speaking of Paula a vertuous wo­man, [Page 35] Hieron. epist. 27. cap. 13. 2. Chron. 32.33 All assembled themselues when Paula was dead, they thought it a sacrilege, not to do this last dutie to such a woman: So since this great and honorable assemblie, doth thus ho­nor our deceased to his graue: I cannot be wanting, in this my last duty vnto him. And although his senselesse corps perceiueth not that is done vnto him; and therefore it may seeme to some a thankelesse duty: yet as a token of our true loue, we leaue this with thee, O thou beloued, & know as Augustine speaketh, August. de ciuit. Dei. lib. 1. cap. 13. Jdem de cura pro mort. cap. 3. That such pious duties do please the Lord. But where shall I begin? in a poore place; of poore, yet honest parents he was borne; aduanced by God to this wealth and worship, and made the first of knowne note in his fathers house. Thus God from the sheepe-fold called Dauid, and gaue to this sonne of the earth to bee a Knight, and to sit among the great ones of the Citie. From out of this roote hath sprunge twelue liuing branches, nine sons, three daughters: the gifts of God, and the parents comfort. Blesse thy gifts O God vnto her comfort, and let the desi­red memory of their departed father, still liue and bee re­membred in them. Whither shall I go? His affable nature and most louely carriage, desiring to doe good both to poore and rich: his respectiue dutie vnto his betters; and ready obseruance to be at their command: his many im­ployments in this Citie causes, and faithfull diligence wa­ding through al: his answering trust to his reposing friends, and ready hand to helpe them at all times of need, his kind entreatie of the poorest of his kin, and willingnes to em­brace the loue of strangers: his bountie to the needie at home and abroad, and purse supplying schollers wants, his set weekely contributions to the poore whilest he liued; and Wil, giuing to them a childs part being dead: maketh me entreate you, (as Basil. Concio, de Sanct. Ma­mante Marty­re. Basil did his hearers in a funerall Ser­mon, he maketh of Mamantes the Martyr) that euery of you, which haue been holpen, pleasured, or thus entreated by him; or which can truly witnes this his kind and ver­tuous carriage; would helpe me with the sweete flowers of your true reports, to adorne his Herse. That as many the [Page 36] 2. Chron. 16.14. cap. 21.19. Kings of Iudah were said to be buried with sweete odors, and diuers kinde of spices: so wee may burie this our bro­ther with the sweete reports of his well deeded life, and the spiced odors of his happie death. And to begin, this is my flower, best beseeming him, and most pleasing me: that as he grew in worship, so he grew in pietie. This doth witnes with me your morning Sermon, by him (notwithstanding his employments) often frequented: this, the Preachers of the Word in greater loue than before respected; this, his prayers with his household, in greater deuotion than be­fore time followed. Smell sweete pious flower, spread forth thy odors; he liueth well that liueth with his God. Follow with your flowers, and Prou. 10.7. let the memorie of the iust be fol­lowed with praises, when the name of the wicked, as a snuffe of a candle shall goe foorth with stinke.

I will not excuse whatsoeuer his infirmities: hee was a man, and carried about him a bodie of flesh; yet play not thou the part of a kite or puttocke, which passeth ouer ma­ny sweete and pleasant things, and gorgeth himselfe with garboyle and carrion: for if thou doest, many that heare me this day will speake against thy vile and base affection; and to thy face shall shew (as Gregorie speaketh of his bro­ther Basil) that his vices were better than thy vertues. Greg. Nazian. monod. in mag. Basilium. Co­uer therefore whatsoeuer his infirmities with a louely si­lence, and since the Lord hath cast them behinde him, and drowned them in the bottome of the sea, let them die with him, and with his dead carkasse let them be buried in his graue.

Thus he liued, the loue of the world, the desire both of poore & rich. And thus he died, euen in the height of al his prosperitie, being but newly entred into this place of wor­ship, and as another Hezechiah laid on the bed of his sick­nes, by turning to the wall, praying, weeping, hee makes himselfe readie for his God. For after he had set an order to his worldly affaires, hee withdrew his thoughts from all worldly businesse: and sought to holie that little remnant of his short life vnto the Lord. This his continued silence [Page 37] doth witnes, when yet he knew all that came vnto him, sa­luted thē by name, but would not haue any further speech with them. This that speech of his to me, the first morning I saw him, The Lord hath visited me, but yet he hath not giuen me ouer as a pray vnto mine enemie: O Lord thinke vpon me for thy mercie, that I may still shew foorth thy truth. This that which is written of dying Ierome, Eusebius de mort. Hieron. O my friends interrupt not my approching ioy, doe not hinder me from yeelding to the earth that which is the earths. For vrged to take, by the en­treatie of many friends, his last, but fruitlesse potion, as though in it were life, without it death: for a while hee re­solutely withstood, and protested he would not take it for a thousand pound. And when hee was further moued to take it by one, that loued him and his; hee replied, I pray you mooue mee not, you would reckon him vnwise, that would take fortie shillings when hee might haue three pound; that would accept of a life in this world, when he might haue a life in heauen. Thus, as it is written of Austin, Possidon. de vit. August. not ashamed to liue, he feared not to die; because he knew he had a gratious Lord. The which he further shewed: for when the tongue failed, and denied to make knowne the meaning of his heart; and when many of vs that were pre­sent, supposed for many houres before his departure, that he was bereued of sense and knowledge: being at y ^e length to depart this world, of himselfe, vnmotioned, raising vp his hands, lifting them vnto the heauens, and with the one knocking of his breast, not as an euill seruant, but as a cheerefull sonne, hee gaue vp the ghost, and, as it is said of faithfull Abraham, went vnto his fathers in peace. Where­fore to turne from him againe vnto you, do not only Num. 23.10. wish with Balaam, but endeuour whilst you liue, that your soules may die the death of the iust, and that your latter ends may be like vnto his.

And since hee so blessedly liued, and blessedly died: al­though thou canst not stop the floods of thy kinde affe­ction, Eccles. 38.16. but must needes bring foorth thy teares, and make lamentation ouer the dead, as one that hath suffred a great [Page 38] losse; yet in so great an hope of his assured good, let not the Temple of God be ouer sad; 1. Thess. 4.13. weepe not as they that haue no hope. Although thou criest with Dauid, 2. Sam. 1.26. I am sorrowfull for thee O my friend Ionathan, very kinde hast thou been to me, and Iohn 11.32. weepes with Mary for thy brother Lazarus; yet with thy teares goe vnto Christ, in him seeke thy comfort. Neither keepe (as Basil speaketh) Basil. Concio. de grat. act. fresh the wounds of thy sorowing soule, nor seek the meanes to encrease thy griefe; but as the weake sighted turne away their eyes, from such things as hurt them: so turne away thy thoughts from all matter of thy griefe. For although his body bee 1. Cor. 15.42. sowen in corruption, it shall rise in incorruption: although it bee sowen in dishonour, it shall rise in honour: although it be sowen in weakenes, it shall rise in strength. Aug. epist. 6.He is gone before, we shal follow. God giue vs so to follow that we may euer rest with him.