AS oft as I haue considered with my selfe (since this heauie accident befell vs) of the worth and dignitie of him whose body we haue now com­mitted to the earth; so oft hath the con­sideration thereof made mee (though in vaine) desire either a longer time, or [Page 2] more daies for the better fitting of our selues for the solemnizing of those his Funerals: or seeing that necessitie dri­ueth vs within the compasse of one: that then we could with Iosua lengthen this our day making of one, two; yea if it might be, of euery houre of the same, a day, that so nothing might haue beene wanting in the least respect; for the further adorning and setting forth of these his Funerall solemnities. For shall we indeed suffer so faire a star as this, thus fatally to passe away with­out any more remembrance? But it is the hand of God that hath done it, Ps. 39.9. let vs be silent, it cannot be auoided, let it therefore with Apo. 13.10. Heb. 10.13. patience be indured. Neither doe we dispaire at all of the fa­uourable censure of wise and vertuous men, for our more then ordinarie hast (as may be thought) in this his buriall. Especially when as they shall vnder­stand that it was the minde of the de­ceased in his lifetime, that things should be thus ordered. Oft times in his health desiring, of his deare Wife and now desolate Lady: oft times of his [Page 3] dearest friends, that if God saw so good that hee should end his daies before them, that they would be pleased as to see his body in a decent and comely manner committed to the earth; so in doing of the same that all needlesse and superfluous expences should be a­auoided: He deeming the money laid out vpon the same of all other worst bestowed, considering that vsually such assemblies were rather meetings of not and excesse, then of any true humiliati­on. Well then let others haue their pompous Obsequies, neither he nor we doe enuie them; And let them if they please hire Trumpets to sound out and proclaime to the world those their virtues, which till then the world neuer tooke notice of. Onely let the world but speak what it knoweth here, and it shall be sufficient for the honour of this worthy Gentleman, though none speake for him, nor he now a word for himselfe. Bury not therefore in obliuion, oh forgetfull and ingrate­full world,

1. His Piety and Deuotion to Godward.

[Page 4]2. His Integritie and vprightnesse toward man.

Two things indeed principally de­seruing our consideration here on earth, especially standing as they doe vpon record in heauen, being written (I make no question) long ago in a booke of remembrance before the Lord: there they were recorded, and there they are now rewarded. And these like­wise are the two things that I purpose to insist principally vpon in passing through the life of this worthy person: the which being done, and something spoken likewise of his death: then will I by Gods fauourable assistance proceed on to lay forth such principall in­structions, as that portion of Scripture, which according to the few houres al­lotted me, and I had leasure to thinke of, will afford vnto vs.

But before I come to any of these I must here craue pardon: First if I shall more hastily and with a drier foot passe through things, then is of the greatest part of this Assembly either expected or desired: ingenuously confessing that [Page 5] at this time I am not at all mine owne, neither will Passion and Sorrow once free my heart, or suffer mee by any meanes possible to inlarge my selfe: my greatest comfort being this, that the vertues of this so rare a Iewell are so well knowne, that the Iewell it selfe needeth nor greatly my commendati­on: neither doth this Blessed wine desire an Iu [...]girland. Let mee hold my peace and the dead speaketh sufficiently, in the place of silence, he is not silent, he ceaseth onely from his labours, and his workes they follow him.

There is a second thing likewise (which if it be a fault) then as for the former craue fauour, so for this onely a fauourable construction: And that is for seeming as perhaps I shall this whole discourse of mine thorough, with too dimme, and carelesse an eie, to neglect and ouer-looke such exter­nall things which notwithstanding, in the veiw doubtlesse of many here (sure I am of the most part in the world) are held and reputed, of highest esteem and reckoning. And these are Antiqui­tie [Page 6] of Familie: Generositie of bloud: Faire Lands: Large possessions: together with Natures richest beneuolence, those Gra­tuita dona (as the Scholemen tearme them) all which I confesse in no wise ought to be neglected, much lesse contemned of any. For in doing of the one, man shall not discerne two things in God which are indeed most remarkable.

First his absolute power in disposing of these glittering things here in the world according to that [...] or good pleasure of his. Secondly his infinite wisedome in this his dispositi­on whereby things thus forted serue most excellently not onely for order, but likewise for ornament.

And then secondly, in doing of the other he shall not giue Honour her due according to that Rom. 13.7. Cui hono­rem, honorem, and honour to whom honour is due. Neither would I haue any ignorant (but where is hee that heard of this Worthies name that can be ignorant) how the worlds great Be­nefactour was no Niggard at all in be­stowing [Page 7] euen of the fairest of these his fauours vpon him.

For first can that Familie, trow you, be of yesterdaies beginning that hath brought forth so many? Or an ignoble stemme that yeeldeth especially in this fading and decaying time of ours (in­leed our winter) so honourable a braunch? Descended of that an­cient Fami­ly, as Camb­den termeth it, of the Lewke­ners in Sussex. His mother a Coheire of the Heigh­ams; a branch of a noble Fami­lie in France vid. Mount his Esaies. lib. 2. c. 16.

Or secondly, can it be an emptie or beggerly Fountaine which being seated vnder so rich and glorious an The Church so compared, Isa. 4. and Psal. 68. Iudg. 8.2. Hill was fedde continually with three such pleasant Rills, namely, Prudence, Forti­tude, and Temperance: whose waters neuer failed vntill at the last this cruell and vnmercifull East-winde dried vp, as you see, and quite cut of the pleasant spring and sourse thereof. But in this so great variety let it be sufficient for me to gleane (the gleaning of this E­phraim, being a great deale better I make no question then the whole vin­tage of many an Abieser) though not euery thing that may happily make ei­ther for his greatnesse or goodnesse, yet at the least some one or two, the [Page 8] most principall which may serue a little to eleuate these drooping eies of ours, too much I feare mee fixed vpon his outward losse, to the due consideration of his present gaine, and instant happinesse.

And these shall be no other but those two things before mentioned, and whereof I desired the world to take speciall notice.

• 1. His Piety to Godward.
• 2. His Integritie toward man.

The which as they are in themselues things most excellent, so doe they by reason of this their excellencie, more grace and beautifie him in whose breast they are then all the gifts either of nature of fortune. For the best of those doe but reddere virum: but the least of these do reddere Diuum: By the others helpe a man may perchaunce go be­yond brute creatures, but by the help of these beyond Being changed in­to the I­mage of Christ 2 Cor. 3.18. himselfe. But to speake briefly of these things (as I may, not as I would) and the dignitie of the person deserueth. First for his Piety to Godward: who more pious and religi­ous [Page 9] then he? Witnesse those Sacrifices of his, the fruit (as may be iudged, if a man may iudge (as indeed he ought) the tree by the fruit) of a true and liuely faith. Matt. 7 17. Luk. 6.44. That wee may vnderstand what those Sacrifices were the better, wee must here consider,

• 1. Their Nature.
• 2. Their Number.

Their nature: they were Euangeli­call, such as the Apostle Peter mentioneth in his first Epistle and second chapter, verse 5. terming them [...], spirituall sacrifices, in way of opposition to those carnall and cere­moniall rites, abolished and remoued altogether by the brightnesse of the Messias comming. Vsitatis est Paulo, quicquid est in fidelitus; & à fidelibꝰ proficiscitur, & eorum fidē testatur Sacrificiorū nomine in­telligere, Be­za.

Secondly, for their number, they were these three principally.

1. The Sacrifice of Praier, Praise and Thankesgiuing.

2. The Sacrifice of reading priuately, and of hearing the word of God both read and preached publikely.

3. The Sacrifice of Almes and relee­uing the poore.

[Page 10]For the doing of all which as he had his specia I warrant, so in doing of the same none that I know more frequent.

And first for the Sacrifice of Praier and Thankesgiuing, hee had his seuerall Altars where he offered the same con­tinually.

First his priuate one where hee offe­red a speciall sacrifice twice at the least, or thrice euery day.

Secondly, hee had his Altar more publike, where his morning and euening sacrifice were constantly perfor­med.

For well did hee consider, that as praier is a sacrifice to God, so is it a suc­cour vnto man. It is that wherein God is much delighted, and Sathan most terrified, wherewith blessings are pro­cured, and plagues preuented. In pro­speritie Iacobs Ladder whereby the soule of a Christian hath a sweet societie with God: and in aduersitie Noahs messenger, neuer ceasing comming and going vn­till at the last it returneth with an Oliue lease in the mouth, the signe of peace and reconciliation. This made this ho­nourable [Page 11] Gentleman so carefull as hee was for the performing of this dutie, and that not only by himselfe alone, but in company likewise with his fami­lie: no day euer passing him (to my knowledge) since he came to be a setled house-keeper, wherein his manner was not (whatsoeuer resort was with him, or how great the businesse was that be­fell him) to haue his familie gathered together, and there himselfe (if no Mi­nister were present, after a chapter once read out of the old and new Testament, and a Psalme sung) vpon his knees not only to blesse that God that had giuen life and being both to him and his, but also humbly to craue of him whatsoeuer things he thought most necessary, in regard of soule and body.

As for the second, 2. Sacrifice. namely his rea­ding of the word of God priuately, and hearing of the same both read, as also opened and expounded publikely, I shall not need to proue his more then ordinary diligence herein by argu­ments, where are so many eye-witnes­ses present: and if they were not, yet [Page 12] this our demonstration were argument sufficient; namely, the great measure of knowledge hee attained vnto in holy letters. Yea such a piercing insight into points of diuinitie the most abstruse and difficult, that as his iudgement of the greatest Clerkes and most iudicious Diuines (both neere hand and further off) for the soundnesse of the same was much approued; so was it for the more then ordinary streine, and passing depth thereof, exceedingly admired.

But here whilest I am thus speaking, I finde my thoughts at some variance and strife within themselues, whether I should speake rather of the matter of this sacrifice, or of his manner of offe­ring the same. To end which strife in a word, let the issue (if it please you) be this: That whereas there is no one thing the whole Scripture through more commended vnto vs either by varietie of arguments, or more noble conse­quence then the sacrifice it selfe; nei­ther any thing in my conceit, whereof the most here (in this so iudicious and Christian an assembly) haue a more [Page 13] honourable esteeme then of it: for mee to enter any commendations of the same, were a meere lending of light to the Sunne, a labour altogether need­lesse: and in the meane time a neglect­ing of that light which this glorious Starre doth offer vnto vs, as a most ne­cessary direction for the performance of this so Christian a dutie.

Now that we may looke the better into the same, how he did it, we will di­uide the Sacrifice into two parts, and will consider of either of them briefly, and yet seuerally by it selfe.

And for the first of these, it is his rea­ding of the word of God priuately and alone. A dutie indeed commendable in all, but admirable in him, conside­ring that it is not the fashion for men now adayes, especially of his place and greatnesse, to take this course. And yet a lasse amongst many hundreds of his ranke and order (nay let mee offend none in giuing him his due) scarse in an age is there not (especially of his yeeres and time) such another to be found; so generall a scholler, his vnderstanding so [Page 14] refined, his braine so pure, and in all kinde of learning so absolute. All which hee promised from his cradle, in the grasse shewing what the crop would be. And whereof (in my iudgement) that faire Mother the Vniuersitie of Cam­bridge had a kinde of [...], He was cho­sen vpon a day of so­lemnitie to make an O­ration in the Colledge, be­ing little a­boue a yeers standing; which hee did with great ap­plause. Midsommer Batcheler scarce three yeeres stan­ding. The death of his father and mother, dying with­in little lesse then twelue houres one of another. guessing happily by those signes hee then gaue, whither his vertuous minde would at the length raise him: which made her so willingly to throw some of her fa­uours vpon him; and more she would haue done, euen of her richest, had not a sorrowfull accident so hastily drawne him away from her kinde embracings.

Now the Apostles rule is generally true, Scientiam inflare, that knowledge puffeth vp, and so in truth doth any other outward preferment whatsoeuer, either of nature or fortune, especially those in whose heart grace is not the principall ingredient: and because there are so few in whom it is, therefore it is vsuall as I said before, for the most in the world, if aduanced, though in a small degree aboue others, as to haue an ouerweening of their owne worth, [Page 15] so to haue a meane conceit of God, but especially of his eternall word, either contemning it altogether as vnworthy of their hands, much lesse their hearts, or vilifying the same in comparison of other writings: 2. Kin. 5.12. esteeming with Na­aman, Abana and Pharphar (though Ri­uers of Damascus) more excellent then all the waters of Israel, the Israel of God. But it was not so with him: for as hee honoured God from & with his heart, so had he most honourably thought of his most blessed word. Alexander him­selfe neuer thought more highly of Ho­mers workes, then he did of this sacred Booke. Neither would Cyprian bee more traded in the writings of Tertul­lian, Tertull. ope­ra in tanta admiratione habuit Cy­prian [...], vt nullum sine eorum lecti­one diem prateriret, &c. then hee was in the holy Scrip­tures: hitherto referring all his former and latter readings, his knowledge in tongues and Arts; causing them all, not only as handmaids to grace and attend vpon this excellent Lady, but also as ne­cessary helpes to make her minde and counsell best knowne vnto himselfe.

As for the second part of this sacri­fice 2 of his, namely, His hearing the word [Page 16] of God read and expounded publikely: therein likewise we will obserue briefly these three things.

• 1. His Diligence.
• 2. His Reuerence.
• 3. His Remembrance.

For the first, namely, his Diligence therein, we are to know, that which few here can be possibly ignorant of, name­ly, his constant and continued course of hearing the word of God publikely taught, both vpon the Lords dayes, as also at all other times as occasion offe­red it selfe fit, both at home and abroad: and no maruell, for he was the seruant of Wisdome, which made him with such delight to wait at his Mistresse gates, and to giue such attendance at the posts of her doores. Prou. 18. No weather euer so tedious, or businesse trouble­some, that could once stop or hinder him, but if she called, he was ready at her seruice. I neuer in all my time can remember, if he were at home, that he missed vpon the Lords day comming to the Church both forenoone and af­ternoone, but only the time of this his [Page 17] sicknesse, then indeed he was two Sun­dayes away: it being as it seemeth now, the will of God, that neither then, nor neuer hereafter hee should keepe any more Sabboths with vs here below on earth, and therefore hee hastened him away to keepe with himselfe, and the soules of the righteous, an eternall Sab­both in the new Ierusalem that is aboue.

As for the second, His reuerend hea­ring 2 of the same: let that seat of his (no more his, but now the seat of sorrow, couered to my thinking with a sad and dolefull cloud) let it speake I say whe­ther euer it shrouded, or were in the least respect a Baud to any loose or vn­reuerend behauiour of his: rather if it could speake, it would tell a faire tale, though in sorrowfull tearmes, of his Christian behauiour, both in the time of diuine Seruice, wherein hee alwayes behaued himselfe most deuoutly, as al­so in the Sermon time, whensoeuer there was any (as seldome missed) most religiously either with his eare obser­uing, or with his hand noting such things, as he thought most necessary to [Page 18] be remembred: The which behauiour of his made him to be both the more obserued, as also honoured, euen in the hearts of them that otherwise knew him but only by name. I remember being vpon a time at Bury S. Edmond, and meeting with one by chance knowne to me, yet not knowing him: he deman­ded of me, whether Sir Edward Lewke­nor were that day at Church or no? I told him that he was: so I thought (quoth he) for in all my life I neuer saw a man of his yeeres and place, that gaue the like attention to the word that hee did.

3 The third and last, is his Remem­brance of things heard: A dutie indeed necessarily depending vpon the other two, and making through the neglect of the same, the other altogether fruit­lesse. For you must take the heart of man as it is not only plenum rimarum, full of chinkes and crannies, but withall you must consider Sathan like a Vultur continually sitting by, and with his noi­some bill, to the vttermost of his power opening of those passages, whereby it [Page 19] oftentimes commeth to passe (the dan­ger being not preuented) that those things which are more subtill and pure, such as is the word of God, together with the sweet motions of the spirit, doe suddenly leake out and vanish away, leauing behinde them concupiscence her selfe, together with diuers other carnall and noisome lusts, like a thicke and hellish aire to supplie their roome, and fill vp the vacuum. Now the onely thing to soader & binde vp these crackes and flawes of the soule, is Meditation, and calling the word of God to our re­membrance when we are departed from it: Duties not only commanded vnto vs in the holy Scripture, but commen­ded vnto vs by the examples of the most excellent that euer liued. And to take these two asunder. First meditation commanded Deut. 11.18. Therefore shall you lay vp these words in your heart, and in your soule, and binde them as a signe vpon your hands, and frontlets betweene your eyes. And Ios. 1.8. Let not this booke of the Law depart out of thy mouth, but me­ditate therein day and night.

[Page 20]Secondly commended by the exam­ple of Dauid: Ps. 119.40. Mine hands will I lift vp to thy Commandements which I haue loued, and will meditate in thy Statutes. And Dauid commendeth that righteous man amongst other rare qualities of his, that he is one that doth meditate in the Law of God night and day. So Isaak Gen. 24. gaue himselfe to meditation: Exijt in campum, Etsi quidam putant, actū potius fuisse corporis quàm ani­mi, seque exercuiffe currendo, saltando, vel domesti­cis suis con­fabulando. Deut. 6. saith Ambrose, vt aba­lienaret se à curis domesticis: The more seriously to consider not onely of the workes of God, but also of his gratious promises.

The second, namely calling the word of God to remembrance, is a thing commanded Deut. 6. beginning at the first verse, and so on almost the whole chapter through: where the spirit of God exhorteth to talke of the word of God in bed and at boord: hîc & vbi­que, in all places and at all times: sute­able to the counsell of the Apostle Co­loss. 3.16. Let the word (saith he) dwell plentifully in you. Commended likewise first by the example of the Disciples of our Sauiour Christ, whose manner was [Page 21] after the Sermons of their Master, to conferre of things heard, as it is plaine in the 13. of Matthew and elsewhere. Secondly by the practise of our Saui­our himselfe, so willingly assoyling his Disciples doubts, and satisfying them in things that were beyond their reach And lastly by the behauiour of them of Berrea, who frequenting the Sermons of the Apostle Paul (as it is plaine Act. 17.) did at their returne home, call ouer what they had heard, with all diligence searching their bookes, to see whether his preachings & their Bibles did agree, especially whether those authorities that he alleadged out of Moses and the Prophets, touching (doubtlesse) the Messias, were so or no. According to whose blessed example was this Wor­thies practise, not only at other times, but especially vpon the Lords day, wherein his manner was, besides his priuate meditation and conference of the word of God with some speciall friends of his, to haue his familie as­sembled together immediately after dinner, and then after a short praier by [Page 22] him conceiued, to call ouer the princ­pall points of the forenoone Sermon: as also before Supper to doe the like in egard of the Sermon in the afternoone: both which exercises right commenda­ble he was wont to conclude with prai­er likewise, and singing of a Psalme.

Thus whilest others take their ease, others (as the fashion of the times now is) deuote themselues to vaine and idle recrea­tions and pastimes, was this Noe (as you see) busie at his worke in framing of an Arke, for the sauing of himselfe and his houshold.

Neither let me here forget one thing before I finish this Sacrifice, it came late to my knowledge, this morning, and therefore you shall haue it in the last place, (something out of order you will say) but it is no matter, fall where it will, I owe it to the honour of this Gentleman. And it is, his extraordi­nary care that he had this last Easter, for the fitting and preparing of his ser­uants and familie, for the right and or­derly receiuing of the blessed Sacrament of the body and bloud of our [Page 23] Sauiour Christ: all which hee did not only by praier, and reading of the word of God (his vsuall course at other such times) but with the same he adioyned then a graue speech, a zealous exhorta­tion of an houre long, wherein to the admiration of all that heard him, he la­boured as to informe their iudgements, of the nature and end of the Sacrament, so to quicken and stirre vp their affecti­ons, to come with a more hungrie de­sire and appetite to these holy mysteries.

The which speech of his as it was Sa­cra concio, so was it indeed Cygnea can­tio, his sweet and farewell Sermon, where whilest he spake, his soule was (no question) rauished with that whereof he hath now the full fruition. That faire Riuer that he exhorted other to seeke for, he doth now sit by, shading him­selfe vnder the tree of life, and satisfy­ing himselfe with the pleasures of both.

And this shall suffice to haue spoken of the two first Sacrifices: now are wee come to the third and last Sacrifice of his, namely, his Almes and releeuing of the poore.

[Page 24]In treating whereof I purpose wholly to abridge my thoughts: and whereas much might be spoken, to speake little, at the leastwise not so largely as I spake of the former; a word or two shall serue only as a taste: Arron by a cup of wine gaue the Gaules a taste of all Italie. Plu­tarch. in vi­ta Camilli. And the xij. messengers that Iosua sent, by a bunch of grapes the fruitfulnesse of the Land of Canaan. for by a drop a man may easily gather the riches of the whole vintage. Diuers things I know are re­quired at the hands of euery Christian for the gracing of his sacrifice, and ma­king of it acceptable before God. But for breuities sake we will consider onely of these two.

• 1. That the Sacrifice be commanded.
• 2. That it be cheerefully performed.

The first of these is most necessary, that it be of Gods appointing, else it falleth within the compasse of that Rom. 14.23. Quicquid ex fide non est, peccatum est: Whatsoeuer is not of faith, is sinne: a meere Ethelothreschie or humane inuen­tion, a toy of a mans idle braine, and therefore by no meanes to be endured in the seruice of God. And as necessary likewise is the second: the same Apostle shewing a like reason 2. Cor. 9.7. Nam hilarem datorem diligit Deus: For God [Page 25] loueth a cheerefull Giuer. Yea Cursed (saith the Prophet Ier. 48.10.) is that man that doeth the worke of God negli­gently. Both which my desire is may be well obserued, seeing that by the one a man shall easily discerne, the worth of the sacrifice, and by the other, his wor­thinesse in offering the same.

And first for the sacrifice it selfe wee must take it, as it is indeed, a thing highly commended vnto vs in the holy Scripture both for the nature of the same as also for the great accompt, whereof it is with Almighty God. And therefore the Apostle Paul telleth the Philippians that it is a sweete smell: A sacrifice acceptable, and well pleasing to the Lord. And the Authour to the Hebrewes exhorteth the Hebrewes, Heb. 13.16 Deut. 15.11. Isa 58.10. Rom. 12.13. Iam. 1.17. and in their persons all other Christians, in no case to be negligent herein: assuring them that with the same and such like sacrifices God is well pleased. Neither is the Spirit of God more large in com­mending any one sacrifice then hee is of this.

And no maruell, for there is none [Page 26] besides that I remember, whereby a man may either in the time of prospe­ritie, get vnto himselfe a more assured testimonie, of the sinceritie and vp­rightnesse of his heart, or gaine a more sacred anchor, which being fastened vpon the promises of God in time of aduersitie, he may, by meanes thereof certainely expect an issue both happy and comfortable.

The consideration of all which doubtlesse, exceedingly incouraged and heartned on this honourable Gen­tleman, as to doe the first the duty it selfe; so in no case to be negligent in the second, but to doe it with all alacri­tie and cheerefulnesse. Neither can the latter of these which is the onely beau­tie of the former, in my Iudgement better be discerned then by these two things especially:

• 1. Frequencie.
• 2. Constancie.

For doubtlesse the vncheerefull Giuer cannot hide himselfe; but either he giueth nimis parce, aut non diù: Too sparingly: or not long: his candle, be­ing [Page 27] sodainely drowned in it selfe.

Too sparingly: first for matter, it is like Sauls offerings:

• First, the worst.
  1 Sam. 15.9.
• Secondly, but spoiles.

Secondly for manner it is Nabals feast now and then, once a yeare it may be, and it may be seldomer.

Or secondly not long, 2 the sacrifice pleasing them for a time, Mal. 1.13. but at length they snuffe at it, and it is a wearisom­nesse to them: It is like Sauls armour vpon the backe of Dauid which in the very proofe proues too heauie. But it was not so with him, his house being in­deed the seate of hospitalitie, and his gate the seate of mercie. A Stranger (if of any desert in the world) was alwaies sure here to finde louing enter­tainement both of the Master himselfe; as also of the whole Familie. Peter had a great deale worse vsage, for comming onely to the high Priests fire, then a meaner person, yea perhaps one, that serued a great deale worse Master, for comming to his Table. A small ac­quaintance, would in his house procure [Page 28] a kinde welcome, and seldome or ne­uer, did any depart from the same, without exceeding great content­ment.

Secondly as hospitality dwelt in his house; so did mercie at his gate, in a faire house built of purpose for her, whose doores like the temple of Peace, stood alwaies open, Seldome vnder 30. And some daies 40. Their pro­uision on the flesh daies broath and beife, or mutton; be­sides bread and beare. And on the Fridaies Broath and Fish with bread and beare. and great resort there was of persons daily haunting her courts: but especially three daies in the weeke, when she made more large prouision then ordinarie.

Certainely a blessed sight was it then (which no eye but one frozen in the place, could see, without blessing) to behold Christ thus feasted in his mem­bers, and such a number of distressed soules, aged persons, and young chil­dren, the widow and the fatherlesse, so plentifully prouided for. Neither did his noble and liberall hand hold it selfe satisfied onely with satisfying their hungrie stomaches except it did dilate it selfe likewise further, in prouiding couering for their nakednesse, and comfort against the iniury of the wea­ther. [Page 29] And therefore his manner was these diuers yeeres together, according to the time of his age, and yeeres of life, to distribute garments here and there to seuerall Townes, round about him (this yeere amongst other giuing 32.) for the appairelling and clothing of so many poore and miserable crea­tures. I loue not to tell wonders, this is of truth, I lie not: Nay alas I speake not halfe of that which my soule is pri­uie to: of his Christian behauiour in this kinde: For you heare me not speak all this while (as I might) of his boun­tifull minde to many other pious and religious vses, maintenance of learning, releiuing of prisoners, to whom I haue knowne that hee hath sent a brase of angells at a time; Neither of his tender care that he had of his poore neighbors oppressed with sicknesse sending them continually things necessarie for their comfort, and oft-times horse and man for a Phisician, to come to them to consider of their estate, and to apply remedies accordingly for their recoue­rie defraying all the charge of his owne [Page 30] purse. These things I say with many other of like nature deseruing indeede Caedar Tables, for breuities sake I doe willingly omit, hastily turning my selfe, to the consideration of the reason and cause of all this, namely, what the rea­son should be, that in these dead and lumpish times, wherein loue is waxen cold and liberality out of fashion there should notwithstanding one be found, so liberall, so mercifull? now the reason I take to be partly, from nature, but principally from grace.

First for Nature, it were indeed a wonder that one hauing his breeding, descended of Parents, to their liues end, of such renowne, and honour in the world, as for other their rare qualities, so for their bounteous and li­berall mindes; great hospitality, and tender affection to afflicted soules: for him I say thus bred to be base or mise­rable, were not onely a wonder, but I say more, a thing altogether impossible; Especially if wee ioyne with this, a se­cond, namely, Grace: (which if it were hereditary as the former oft-times is, [Page 31] I might well say likewise, hee receiued from his worthy Parents) how euer not traduced, yet infused into that brest of his, naturally inclined vnto liberal­litie, by meanes whereof his Faith did [...] superabound to euery good worke. For how could it otherwise be, 2. Thes. 1.2. so faire an Oliue, springing from so rich and sappie a roote, and seated in so lusty a soile, (fatted with the bloud of Christ, bedewed daily with the sweete influences of his eternall loue, and the sonne of righteousnesse, casting so con­tinuall an aspect vpon it) but it should be alwaies flourishing exceeding frute­full?

Neither must I here forget, in speak­ing how liberall this worthy Gentle­man was to others: the exceeding libe­rality likewise and goodnesse of the Lord toward himselfe, dealing with him much what as he dealt with Abra­ham long agoe, in regard of that deare yet willing sacrifice of his in deuoting to him his sonne: Now see the good­nesse of God, hee tooke his sacrifice wherewith he was highly pleased, and [Page 32] yet in the meane time Abraham had his sonne: Iust so was his dealing with this worthy Gentleman: he receiued conti­nually this with other sacrifices from him whereby he was much delighted, and yet for all this he had his sonne, he inioying (my meaning is, in regard of these outward things) what possibly could be desired. And certainely who is there especially if acquainted with his estate, his commings in, & goings out, but would haue concluded, that surely he must needes greatly hinder himselfe by taking this course: and that either he must of necessitie abridge himselfe of some of those priuiledges belonging, especially to men of his place and de­gree; or else runne himselfe into debt, or otherwise diminish his Patrimonie. But none of these I can assure you, and therefore a conclusion built vpon false principles. For first of all hee carried himself like a Gentleman in all respects whatsoeuer, whether you regard his apparell, his attendance, and lastly his pleasure, keeping as he best liked both Hawkes and Hounds as well he might, [Page 33] not onely in regard of the abilitie of his estate, but ablenesse of his minde; who knew right well to put a difference between the vse and the abuse, between a recreation now and then, and a daily and continuall practise, only vsing the same as physicke, to clense his thoughts and make him the more fit for the la­bours of his calling.

As for his owings I confesse he was in debt, the which for mine owne part, His debts not aboue a thousand pounds, of which the charges of the Shrei­valtie came to fiue hundreth pounds of the mony. I maruell was not double, considering that to my knowledge the yeere before he died, he disboursed out of his purse a thousand pounds I speak of the least, more then ordinarie.

But as for the latter, namely, making away or imbeaseling, of any part of his Fathers inheritance, I may iustly speak for him, as Nabaoth speaketh for him­selfe Absit illi à Iehoua: Neither doe I remember that euer he sould one acre, which if he did, then sure I am, that for that one he bought two. No let this be the portion of him that forgetteth God. Iob. 17.14.17. Let him, indeed be rooted out of his dwelling, and dwell in an house that is not [Page 34] his; Let his remembrance perish from the earth, and his name in the streete. And let this Worthies portion be To scatter and yet more increase: Pro. 11.24 Eccl. 11.1. Let the bread that he throweth vpon the waters returne to him againe. 2 Cor. 9.6. Let him lastly sowe plenti­fully and reape plentifully, not out­ward things alone, fading and corrupti­ble, but such things indeed, which are inualuable, peace of conscience, a ne­uer dying name, together with that Euge serue bone & fidelis, Mat. 25.21 in the king­dome of God.

And so much likewise shall serue to haue spoken of his Piety.

Now as briefly as you can desire of the other, namely, his Integritie.

Of which I speake in the second place, for that it is as I take it, a kinde of fruite, budding and blossoming out of the former; Neither must it be stretch­ed, in any case, so farre as the word hap­pily will beare, I intending only there­by that [...] or Rectitude of his (as I may so tearme it) or that vprightnesse of his conuersation before men. A thing that Iob amongst other excellent [Page 35] virtues is highly commended for, Iob. 1.1. [...]: compl. Hee was (saith the Spirit of God) Rectus, a right downe man, as I may english it, or as some will haue it Iustus erat a iust and true dealing man, much what like Na­thaniel, An Israelite in whom is no guile. Now that we may looke into the vp­rightnesse of this Gentlemans conuer­sation the better, wee must consider him,

• 1. As a priuate Christian.
• 2. As a publike Person.

Neither shall he need at all to feare (his behauiour in both estates being so excellent) the verdict, of his Coun­trie, nor for his triall herein, refuse at all, to put himselfe vpon the same. For al­though the world I confesse, be now growne old, and the elder in my con­ceipt, the more clownish and foule mouthed, seldome speaking well of a­ny, and ill of most, yea oft times they speeding worst that deserue best at her hands: yet this quality she hath, that when they are not, then to loue them, and when dead to commend them. Too Crocodile-like I must needs con­fesse, [Page 36] neuer to respect a man vntill shee seeth his pale, and dying face. All his life time to stand, crying with the de­ceiptfull Buyer, naught, naught, and then onely when she seeth him haste­ning to the slimie vally, or that he hath already pitcht vp his Tabernacle there presently to change her note with A­huz, 2 King. 13.14. Oh my Father, my Father, acknow­ledging the greatnesse of her losse toge­ther with her former ingratitude, well, this I perswade my selfe will be her dea­ling with this blessed Knight, whilst he liued and she inioyed, his comfortable presence, then giuing him scarce a good word, or otherwise speaking, very little of him that merited so much at her hands, writing continually in The Py­thagorians wrot their anger and fallings out in water, & whatsoeuer good deedes were done them in steele. dust or water that which deserued ingrauing in steele or iron: yea oft-times for all his kindnesse giuing him Witnesse the dealings of diuers of his Tenants with him at a generall Assises held at Bury S ^t Edmond, Ann. Dom. 1614. Nabals thankes, yet now he is gone he shall be both iustified as also largely commen­ded. For instance let a bill be framed, and the worlds hand desired.

1. First whether as a priuate Person, he were not a most strict obseruer of [Page 37] his couenants? Most iust in all his dea­lings, his word, being not alwaies as good as a sealed euidence?

2. Secondly whether hee were not 2 mercifull in letting of his Farmes, whe­ther he did gird of his Tenants with his Leases as the manner of Land-lords now adaies are (whereby things are as plentifull at their Farmes as it was at the rich Citizens in the 15. of Luke, where the poore Prodigall durst not fill his belly for beguiling of the Hogges) and did not rather let them in such a rea­sonable manner that his Tenants liuing vpon the same, were inabled, both to bring vp their children in good nurtri­ture and the feare of the Lord, as like­wise to doe good in those places where they liued, as smaller wheeles mouing according to the motion of the greater?

Thirdly, Ephes. 6.9. whether he were not ex­ceeding 3 louing to his seruants, and not sterne and bitter vnto them?

Fourthly, Deut. 24.14. whether the hirelings-wages 4 were not duely paid him, to his full content?

Againe, secondly whether as a pub­lique [Page 38] person a Magistrate his principall care were not to beate downe vice and to aduance vertue?

Secondly, whether he did euer take a gift out of the bosome, to preuent iudgement, and did not continually, without any sinister respect whatsoeuer set himselfe, to support the truth and suppresse falshood?

Whether, lastly his whole endea­uour did not bend it selfe, as to main­taine good men and good causes, so to quell and daunt the prophanesse, and outragious disorders of the times?

Let I say such a bill as this be now tendered vnto her and without questi­on you shall haue her hand that it is Billa vera, a virdict true in all points: But suppose she should most ingrateful­ly refuse, surely the matter is not great, seeing there are so many, and of no meane credit, whose sorrowfull coun­tenances are at this time in mine eie, who both knew the truth of this as also of the rest that hath hetherto beene spoken concerning the blessed life of this worthy Person, and will be ready [Page 39] I doubt not vpon any necessary occasi­on to auerre and iustifie the same.

And thus haue I (I know not how) troden a blessed way, the way wherein this blessed man walked, and richly a­dorned it was with many a delightfull flower. Those that I haue offered vn­to you, to my thinking were the fairest. A clearer eye, perhaps (especially in such aboundance) would haue spied out many more, of like nature and of as excellent a glosse: but these though few, yet in my iudgement are suffici­ent for the discerning of those two things, that in the entrance to speake of his life, I propounded to your conside­rations.

• 1. His Piety.
• 2. His Integrity.

And therefore contenting my selfe with the same I will leaue speaking any further of his life, and come to his death, the occasion indeed of a lamen­table Metamorphosis here amongst vs: Bethel, being as you see strangely changed into Bochim, the habitation of delight into the house of mourners.

[Page 40]Now for his death we are to know, it was much what such a one as Caesar desired.

• 1. Short.
• 2. Vnexpected.

Neither must I be mistaken for say­ing it was vnexpected, as though this Christian Gentleman, had either made a couenant with death and the graue, or put the euill day farre from him: doubtlesse he that taketh but the least suruey, of his vertuous life shall easily perceiue the contrarie; that hee rather (as appeared by his more, then ordina­rie imploying of his Talent) was con­tinually expecting his Audit-day; when he must of necessity make vp his reckoning. And as for the tempest that is now falne, he did like a wise Pilot discrie it long agoe afarre off, and did not onely fit and prepare himselfe for it, but did with many sweete and com­fortable words hearten on and incou­rage his dearest friends patiently to in­dure, that which in his wisedome hee saw, would not long be auoided: To vs onely it was both sodaine, and in [Page 41] very truth altogether vnlooked for: for who would haue dreamt of this some 12. or 13. dayes agoe? or what reason had we (who were in his company both eating and drinking, merry and cheere­full, seeing him as like to liue as he was many a day before) to entertaine the least melancholike thought of his Fata­litie being so nigh? But let mee answer my selfe; reasons there were many, but if none, yet his eminencie in grace had beene reason sufficient: for the more the mountaine hath in height, the lesse it hath in shadow, and the higher any person is in esteeme with God, vsually that shadow of his (I meane his life) is wont to be the shorter. What remained after Hester was fully purified, and euery way meet for the embracings of so mighty a Prince, but to be taken imme­diately into the Royall Palace? It is re­ported of Henoch that he walked with God: and presently after the text saith, he was not found: and the reason is there likewise expressed, for God tooke him to himselfe. Neither in my iudge­ment is it any way fitting, that such fa­uorites [Page 42] as these should be long absent in this sorrowfull vale, out of the presence of that great Monarch of the whole world, who doth not onely loue them most intirely, but hath also so liberally prouided for them a satietie of pleasure euery way so absolute.

And besides, as we soothed vp our selues with vaine hopes in his health, so did we likewise the greatest time of his sicknesse. Howbeit herein wee are not much to be blamed, wee being persons beguiled altogether through the deceit­full working of the maladie, which con­tinually hid it selfe in those secret and vitall parts of his: neither did death euer vnmaske it selfe (but like a subti l Headsman went cloaked vp & downe) vntill on the sudden it gaue him his deadly blow. And surely the time was very short, not many houres before his dissolution, or euer wee had the least suspicion of the same. For is it not a strange thing that the death of his dis­ease should be a forerunner of his owne? The day before that his last, to our thinking and his owne feeling, his Feuer [Page 43] hauing quite left him. Nor did hee all his sicknesse through, shew himselfe more cheerefull, nor yeeld vnto vs a more assured hope of his recouerie, then at that time. And therfore I would desire all, especially those whom his death more nighly concerneth, to beare the same the more contentedly; seeing that now it is so easily discerned to be no other thing else but the meere pleasure of God, thus hastily (and in the flower of his age) to cut in sunder the thred of his life. The blame I know right well will (especially of the igno­rant multitude) be laid vpon that lear­ned man his Physitian, whom both for his great skill in that his science, as also his extraordinary care ouer his so much respected a patient, I shall for mine owne part honour whilst I breathe. But brethren let them and vs all know, that if God shooteth his arrow, it is not the shield of man or Angell that catching the same, can keepe it possibly from the sides of him to whom it is intended. Neither is there any Balme so soue­raigne, that can heale the wound that [Page 44] death maketh. Let him therefore haue his due, hee went as farre as Art could leade him: if it had pleased God to haue seconded his labours, wee ought (as I make no question wee should) to haue beene most thankfull; how euer, we must be content, knowing that al­though this be vnexpected of vs, yet of him long since determined, when these dayes of his were numbred that are now fulfilled.

Againe secondly, that I may hasten to his last and dying breath, wee are to know, as his death was vnexpected of vs, so was it doubtlesse for this Elects sake exceedingly shortned: God here­in answering him his continuall desire, which was that in his last sicknesse his soule might part with as little sense of the bodies miserie as might be. For we are to know, that vntill the Thursday at night before his death (hee dying the euening following) and only some two or three houres preceding his end, his paines were not great, but only such or­dinary Symptomes as commonly attend vpon a Tertian Ague. Howbeit, vpon [Page 45] the Thursday at night about 9. or 10. of the clocke, hee grew (contrary to our expectation) much fainter, and draw­ing his breath farre shorter then he had done all the time of his sicknesse before, yet wee still held our former thoughts, hoping of his recouerie, vntill betweene 10. and 11. of the clocke at night, when death shewed her selfe plainly striking him to the heart with a sudden cold, and instantly benumming of one of his armes. I will not here spend time in see­king out what the reason should be of this his so sudden a change: whether he tooke cold lying too thinne clad in his bed all the day before, or whether some cold vapour piercing in at his window, he sitting too nigh the same after he was vp, drew the malignant qualitie inward to his heart; or whether neither of these, but only the immediate hand of God, in hastening of his end, indeed the most probable. In dubijs dubiè: Let it onely be sufficient for vs to know, that within one quarter of an houres space through the wisdome and great skill of the Phy­sitian his arme and body were restored [Page 46] to their former temper, and himselfe likewise after a while brought to take some tolerable rest. Notwithstanding in the morning there wee easily discer­ned in him a great alteration, it being by this time written in his countenance whither he would. And yet at that very time, and so diuers houres after, he was of so strong and able a body, that wee did not at all imagine that his departure had beene so nigh, but perswaded our selues that he might liue at the least vn­till the morrow after, which was the eleuenth, and his criticall day. But God (as the euent shewed) had otherwise determined, appointing that day to be his last, with the end whereof he should end his life: vpon which day (it being as we know according to the time of the yeere May-day) his desire was in the morning to be remoued into another chamber, intending only (as it should seeme) there to rest himselfe for a time, before hee should remoue into the chamber of so great a presence. Well his minde is satisfied, and he accordingly brought thither.

[Page 47]After which time there was no appa­rent change in his estate to be descried in him, from that it was in the morning, vntill 6. of the clocke at night, at which time both his speech, and (to the iudge­ment of those about him) his vnder­standing likewise were at once taken from him. The newes whereof being brought vnto me (for at that time I was not with him) did at the first hearing somewhat amaze me, yet hastening in­to his chamber, I found the report too true, for there he lay as a man in an ex­tasie, neither hearing nor regarding: only to my thinking inwardly wrest­ling with some strong and violent tem­ptation. Whereupon pawsing a while, I asked him whether he knew me? his answer to my thinking was No. Well Sir (quoth I) if you know not mee, I pray Almightie God giue you the full knowledge of him, in whose knowledge alone there is life eternall. But Sir it is your minde (is it not?) that we should pray with you: what answer hee made me I could not well discerne; but what­soeuer the answer was, wee regarded a [Page 48] great deale more the present necessitie then the voice. Whereupon we all that were present there fell downe vpon our knees before God, and with what ear­nestnesse of soule we could, we humbly besought his Maiestie to take pittie vp­on him in this his agonie, to giue him the sweet fruit of all his former labours, and comfort of all those blessed and gratious promises that carefully he had laid vp against this time specially: not to suffer him to be tempted aboue his strength, but to affoord him an happie issue with the temptation. Lastly, if in his infinite wisdome hee saw so good, then to affoord him (if it were his plea­sure at that time to take him out of the world) at the leastwise so much libertie as to giue satisfaction to the world of that full assurance that he had of a bet­ter life, and his liuely expectation of the crowne of immortalitie.

The which praier of ours was no sooner ended, but it was for the most part as gratiously answered: for imme­diately after was both his vnderstanding and speech restored vnto him, and hee [Page 49] thereupon suddenly brake forth into these or the like speeches: Lord God Ie­houa haue mercy vpon me. Holy, holy, holy, Lord God haue mercy vpon mee. Oh Iesu Christ that sittest at the right hand of the Father, take pittie on me and pleade my cause. Oh thou good Samaritan, now powre thy wine and oile into my distressed soule. Father if the greene tree be cut downe, shall the Sire be spared? If the righteous scarcely be saued, what shall become of mee poore sinner?

And thus he went on, we standing in the meane time with watrie eyes about his bed, whilest hee pleaded in this sort his cause with God. At the length I be­gan againe with him, asking him whe­ther he knew me? He told me yes, and called me by my name. Sir (said I) I perceiue well there hath beene a con­flict betwixt you and some great and eager temptation; but whatsoeuer it were, my hope is, that by this time it is vanquished. Oh (saith he) my sinnes, they are thousand thousands, millions of thou­sands. To whom I answered, that hee did well to lay them forth to the vtter­most, [Page 50] shewing plainly thereby that his minde was not to hide any, but to con­fesse all, as one heartily sorry for the committing the least of them. But Sir (said I) let the number of them I be­seech you no whit astonish you, consi­dering the manner of our heauenly Fa­ther is, at what time soeuer a sinner doth repent him of his sins, to remoue his sinnes (though neuer so many) farre out of his remembrance, Ezech. 18.21.22. Mica. 7.19. yea to drowne and burie them in the bottome of the sea. And let them be granted so many as you speake of, yet their number is fi­nite, but the mercy of the Lord you know is infinite.

True (said he) But my sinnes are scar­let sinnes. Sir (said I) be it so: but what saith God Isa. 1. Come (saith he) let vs reason together: Though your sinnes were as crimson, they shall be made white as snow; though they were red like scarlet, they shall be as wooll. But Sir (replied I) for that long discourse may I suppose be troublesome to you, I would desire you in a word or two to answer mee these two questions: First of all, whe­ther [Page 51] you be not heartily sorry for offen­ding God your heauenly father as you haue done, and whether that be not the only weight that now oppresseth your soule? He told me Yes, desiring Christ to ease him of it. Sir (said I) doubt you not of it, he will doe it, you and such as you are being (as you know as well as my selfe) the onely persons that hee in the 11. of Matthew doth inuite and call vnto him, promising assuredly to ease them of their burthen.

The second question Sir (quoth I) shall be only this, whether you doe not hunger and thirst now for the righte­ousnesse of Christ, preferring it before all the glory and riches in the world whatsoeuer? Oh saith he, lifting vp his dying eyes to heauen, that I doe: Well Sir, quoth I, hold out in this holy de­sire of yours, you shall (my life for yours) be fully satisfied. After which discourse of ours once ended, it cannot be imagined how wonderfully his heart was cheared, the Sonne of righteous­nesse hauing by this time brought salua­tion vnder his wings: the loue of God [Page 52] like the Sunne oft times breaking out of a blacke cloud shining comfortably vp­on his soule: which made him desirous, as wee well perceiued by him, to haue spoken much more. And as glad should we haue beene to haue heard him; but by this time his glasse was run, and those two louing friends, his soule and body I meane, were shaking hands, and bid­ding one another for a time farewell. The which I perceiuing, asked him whether I should pray with him againe or no? Yes (answered hee) with all my heart: which words of his he drew out with a fainting breath, exceeding long: In the middest of which praier of mine, he was heard of some in whose armes he died, to vtter these words, Lord Iesus I come to thee, and so lying quietly for a time (not stirring scarcely hand or foot) which is a thing to be wondred at, hee dying in his full strength; within a short space after he yeelded that blessed soule of his into the armes of his Sauiour, in whose loue he slept. Qualis vita, finis ita. The Catastrophe as you see in all points suiting the Scene forepassed, hee liued [Page 53] vertuously and died blessedly. The vse that we are to make principally of both these vnto our selues, is this, that wee now all of vs follow his holy and Chri­stian example: imitating herein the wa­rie Pilot, whose manner is, passing through a troublesome Sea, wherein is both Scylla and Charibdis, Rockes and Sands dangerous and deuouring; if per­chance hee spieth a ship gliding along before him, guided by some faire and kilfull hand, and now entred the wish­ed Hauen, to follow her course with as little aberration as possibly may be: So I beseech you brethren let vs order and dispose our selues, making his course our guide, and his life our example. Let vs as little swerue from him, as he swer­ued from Christ: so shall we without question meet at the length comforta­bly together in that blessed Hauen where hee hath now cast Anchor: where no tempest can annoy vs, or storme how boisterous soeuer trouble vs; where a gale of pleasure shall blow continually vpon our sailes; where the Sonne of righteousnesse shall be our [Page 54] only Load-starre, and the Father and Holy Ghost be & Prora & Puppis, all in all vnto vs: which God grant.

But now, for that the holy Scriptures are indeed our Ʋrim and Thummim, liuely Oracles, teaching vs and all the seruants of God what vse to make fur­ther of this and any other the like cala­mitie: let vs I beseech you now draw neere to the same, and heare what the Lord speaketh to his people out of a part of that Psalme euen now sung, Psal. 39. verse 11. The words are these:

When thou with rebukes doest chastise man for iniquitie, thou as a moth makest his beautie to consume: surely euery man is vanitie.

The which words taken generally, are no other then a plaine Demonstra­tion wherein our Prophet doth manifest to the world what God is; how great, how glorious; in power infinite, in ma­iestie incomprehensible: Things in­deed most necessary to be knowne in regard of God, that man may yeeld the greater obedience and reuerence vnto him, of whom naturally hee hath so [Page 55] meane and ordinary thoughts; imagi­ning him, if not worse then himselfe, (as those Heathens doe Act. 17. gold and siluer) yet at the leastwise like vnto him­selfe, as it is plaine Psal. 50.21.

Now that he that runneth may reade these things in God, therefore doth our Prophet demonstrate and set forth this God, though not as God doth himselfe elsewhere by his glorious name Gen. 3.14. and glorious workes,

• 1. Of Creation, Ier. 5.20.
• 2. Of Prouidence, Ier. 23.24.

yet in as familiar a manner and way of comparison, comparing him and man together. Man wee know of all other creatures here in this inferiour world is the most excellent, comming most neere to God, Gen. 1.26. created after his owne image, in whose breast are hidden those sparkes of diuine nature a little lower then God: Psal. 8.6. and a little world of him­selfe, being most valiant, hardie, and of noble spirit; before whom the beasts of the earth tremble, and whose presence the fowles of the heauen cannot en­dure. If then our Prophet will needs [Page 56] compare the Creator with the creature, with whom may he better doe it then with man? And if not with him, Where­unto will ye liken me, saith the Lord? Isa 40.18.

Neither are we indeed to imagine, as though our Prophet by this compari­son of his, had any minde at all to dar­ken or blemish in the least respect the glory and beauty of this Almightie God. Alas brethren, if hee had such a thought (as farre be such thoughts from vs) so to conceit this comparison, doubtlesse this will not doe it. What beauty trow you is in the silliest worme, to blemish the glory of the mightiest Prince? or what light is in a small and fading sparkle, to darken the lustre of the glorious Sunne? Nay rather wee ought to know, that this comparison here of our Prophet, doth serue most excellently (as it vsually falleth out when contraries are compared) to set forth the wonderfull difference be­tweene God and man; his power, and mans weaknesse; his eternitie, and mans vanitie. That we may yet looke further [Page 57] into these things, let vs I beseech you consider in the Demonstration these Two things

• 1. The precedent.
• 2. The subsequent.

The Precedent in these words; when thou with &c.

The Subsequent in these, Thou as a moth makest, &c.

And withall let vs obserue him lay­ing downe the ground of this latter; Surely (saith hee) euery man is vani­tie.

In the precedent we are not to behold God sleeping but waking: When a sleepe no difference betweene the Co­ward and valiant man: the couragious Lyon and timerous Hare: and there­fore he setteth forth God, not onely a­wake, but rousing vp himselfe: meaning indeed to shew himselfe a God in pu­nishing man for his offences, and taking this course with him; then what followeth? the subsequent is, as a Moth, &c. well put both together the [Page 58] precedent and subsequent, and then you haue the comparison whereof I spake before, God compared to a fretting, deuouring Moth: and man to a plea­sant and delightfull garment: the Moth seaseth vpon the garment, and the beautie of the garment presently wasteth. God rebuketh man for his sinne, and man withall his glory sodainely va­nisheth. And no maruell, for he is but vanitie. To see the comparison a little better. A garment we know let it be of neuer so rich a cloth, or the thred neuer so purely spunne, let the die be Tirian or Babilonish, such a garment as Achan purchased at so deare a rate, or Salomon wore vpon his Festiuall daies, a gar­ment wherein Arte contended with Nature, and nature onely in her Lillie excelled Arte: yet no sooner, doth the Moth take it but as sodainely the beau­tie thereof fadeth. So saith our Pro­phet here: And the like saith Eliphaz, Iob 4.19. is man compared with God: make him therefore as great as you can, desire, and happie with the happiest: let Nature furnish him with her richest [Page 59] store, and Fortune seate him vpon the height of her wheele; let him haue riches, honour, wisedome, strength and what you will, yet if the Lord in­tendeth to rebuke this man for his ini­quities, these will not serue him: for no sooner God chideth but the man with his beautie consumeth; and no mar­uell, for surely he is but vanitie.

But yet more particularly in the pre­cedent wee are to take notice of these three things:

• 1. That there is a time of rebuk­ing and chastening of man.
• 2. From whom those rebukes and chastisements doe proceed and come.
• 3. The reason of the same plain­ly denoted:
  • 1. The first in these words when with rebukes, man chastened.
  • 2. The second is expressed onely in this word, Thou; Thou doest chasten man.
  • 3. The third and last is the very conclusion (for iniquity) when thou with rebuks doest chasten man for iniquity.

[Page 60]The first of these that there is a time of rebuking and chastening of man: as it is an infallible truth so shall I not neede to spend the least time in exami­ning and further prouing the same. If any doubt hereof I would desire them to heare the Preacher speaking out of the third of Eccles. and the first verse, To all things (saith he) there is an appointed time. And the fourth verse of the same Chapter, There is a time of weeping, a time of laughing, a time of mourning, a time of dauncing; Let them likewise heare what Iob speaketh in the 21. Chapter of his booke and 17. verse How oft is the candle of the wicked lighted, and how often commeth their destruction vpon them? Noting as the former doth changes and alterations in mans estate: He flourisheth for a time, but anone after he is rebuked, oft lighted and as oft extinguished. Neither can they in­deede haue possibly a better Schoole­mistris then Experience herselfe whose daily lesson is, that there is no constan­cie at all to be expected in these sublu­narie bodies, nothing here but vicissi­tudes [Page 61] and alterations, sometimes well, oftentimes sicke, now rich, then poore; last day singing, this day sorrowing: God giuing, and God taking away. This is that I say which not onely Ex­perience, but the holy Scripture prin­cipally teacheth to be the portion both of the prophane man, as also of the dearest seruants of God: neither is loue or hatred to be deserued by it. And for the latter if time, would suffer vs to take a view of the liues of holy men, the holiest that euer liued, we should easily finde the truth thereof, their estate be­ing not alwaies the same, but as they met some good daies, so they crossed as many euill wherein were not onely Pressurae. Heb. 10.33. [...] but [...], afflictions, but oppressions.

The which occasioned Iacob in my minde to speake as he did to Pharaoh Gen. 47.9. The daies of the yeeres of my pilgrimage are (saith he) few and euill. Intimating not so few as euill; yea our Sauiour Christ himselfe was so broken and wounded for our transgressions, and the chasticement of our peace so [Page 62] vpon him; a man of that daily sorrow, that some take the ground of the Pha­rises speech Ioh. 8.57. Quinquaginta annos nondum habes: Thou art not yet fifty yeeres old: to be altogether from his looke and countenance so auncient and full of wrinkles, that although not fully 33. yet he looked as a man of fif­ty. Howsoeuer yet this must of neces­sitie be yeelded as a truth, else had it beene a thing needlesse and superflu­ous altogether for our Sauiour Iesus Christ to admonish his Disciples as hee doth so oft, Mat. 9. both of the Bridegroomes departure from them, Marc. 1. and also of the taking vp of the Crosse and daily fol­lowing of him, Luc. 5. if there were not such daies as these: daies of rebuke and tri­bulations to be expected, not onely of the bad but likewise of the good, and that all things herein come alike to both. The which being so, then let it not seeme strange to any especially to our selues that our wheele is thus in an instant turned, and our pleasant spring strangely changed: that after so faire a calme wee are beaten with so soare a [Page 63] tempest, knowing that this is the time of our chasticement.

Hetherto was our Summer, and we are they alone that feele this winter. Howbeit in truth we are not alone: For neither doe we suffer alone as the onely persons that haue seene affliction (no alas wee doe but sippe of that cuppe whereof so many holy men Patriarkes, Lam. 12.3. Prophets, and blessed Martyrs haue drunke so large a draught,) neither do we sorrow alone; for whilst wee weepe there are those that weepe with vs: and whilst we lament behold how a num­ber on all hands doe sympathize Sola­men miseris.

The second thing that we are to ob­serue in the precedent is the Authour of these rebukes, namely, from whom they doe proceede, and come: the which is expressed in the word Thou, somewhat darkely I must needes con­fesse, yet afterward in the 12. verse of this Psalme, more plainely and cleare­ly, for there he stileth him by the name of Lord (Heare my praier O Lord) so here when thou (that is) that mightie [Page 64] God hauing a being in thy selfe, doest giue a subsistance and being to afflicti­ons and chasticements: Intimating that from him is Malum poenae as for vs Ma­lum culpae, the euill of punishment, though not euill of sinne. Thus God speaketh of himselfe, Isa. 45.7. I forme the light and create darkenesse, I make peace and create euill. And as the euill so the euill Doer, as he further speaketh in the same prophesie, cap. 54.16. I haue created the Smith that bloweth in the fire, and I haue created the Destroier to destroy. Whereupon Amos taketh it as granted in the third Chapter of his Pro­phesie and the third verse That there is no euill in the Citie that the Lord hath not done. And this verily hath alwaies been the conclusion of the seruants of God, at all times, and in all ages, that what­soeuer afflictions they haue met with­all in this their pilgrimage that the same came from God. Thus Dauid when Shemei cursed him with an hor­rible curse, 2. Sam. 16.5. concluded that God had hidden him and there­fore none must touch him. Thus Aa­ron [Page 65] long before Leuit. 10.3. when his sonnes were striken dead before the Lord, held his peace, concluding it was the Lord that would be sanctified of all, that come neere him. This last­ly was the conclusion of the whole Church in generall; when as manifold afflictions like a darke cloud wrapt her in on euery side, Lament. 2.17. The Lord hath done (saith she) that which he purposed, he hath fulfilled that which hee determined. A truth most necessarie to be knowne in these two respects.

The first is to comfort and incourage the seruants of God, and vs especially to beare and vndergo, all crosses and calamities how bitter so euer, with the greater patience, and cheerefulnesse, considering they come from him who as a Father to all, so is he principally to the elect, Math. 6.9. Isa. 63.16. An earthly father wee know may at his pleasure and as he seeth iust cause, cha­stice and correct his childe, neither ought the childe to take it otherwise then well, in no cause either murmu­ring or resisting: and if an earthly, then [Page 66] much more (saith the Apostle Heb. 12.9.) may the Father of Spirits, our heauenly, and we in the meane while receiuing the same most patiently and contentedly. Isaackes burthen Genes. 12.6. was both heauie and vncomfor­table; heauie for the matter, vncom­fortable for the end: And yet as farre as we can read he bare it willingly, the reason I take it is expressed in the same verse, Pater imposuit, His Father laid it on him. Whose example my desire is may be ours: What God will haue let vs imbrace: if hee will impose it let vs indure it: remembring the counsell of Salomon to his sonne, Pro. 3.11. My son refuse not the chasticing of the Lord, for whom hee loueth hee correcteth. Who knoweth not that the Argument that Absolom vsed to perswade his Sister Ta­mar to patience, 2. Sam. 13.20. bearing as she might, the hard dealing of her brother with her, was but onely this Frater est, He is thy Brother? doubtlesse if this were rea­son, as he thought sufficient to still her voice, that then cried and wept so bit­terly, and pacifie her wrath and furie [Page 67] against him, that so iustly had deserued it. Then Brethren I beseech you, how much more ought the consideration of the person, from whom, this calamitie is thus sodainely come (he indeed our gratious Father) to perswade, and put vs on, to indure the same, with con­tented mindes: knowing withall, First, that as he neuer offended vs, so haue we infinitely him. And secondly that it is come from that sweet hand, from whom we haue all our liues long, euen to this instant, receiued such a world of blessings: receiuing then so many good things, is it not reason, that wee should receiue some euill?

Secondly, this doth afford vnto vs a most necessarie direction, to whom to resort, in this and all other our greatest miseries, surely to him onely, and to no other. Intimating herein, the poore Prodigall, who being in that misery, wherein he was, would trie the curtesie of no more Citizens, but went straight way to his Father; I will (saith he) go to my Father, so let vs to ours. Thus doe the seruants of God hearten on, [Page 68] and incourage each other in their grea­test trialls. Hos. 6.1. Come (say they) let vs re­turne to the Lord he hath spoiled and will heale vs, he hath wounded and hee will binde vs vp. Neither ought we to bee discouraged in so doing, seeing this is he whose name, Pro. 18.10 is a strong Tower to which the righteous flie (flying doubt­lesse vpon the wings of their faith) and are exalted. Ier. 31.20. This is our mercifull Father, who whilst he is striking hath his bowels sore troubled and his Repen­tance rolled vpon him. Hos. 11.8. For a little space I confesse he hath beene angrie, but if we seeke him in due time he will yet be found of vs, Isa. 54.7.9. yea he will returne with a­bundance of compassion. Psal. 31.6. Let the La­cedemonians therefore in the time of danger tie and binde their Mars a­mongst them with gyues and fetters of gold. And let vs onely hold and tie God, with teares and praiers; Imita­ting Iacob who although the principall sinnewes were shrunke in his thigh, yet would he not suffer, Gen. 32.26. the Angell to de­part without a blessing.

The third and last thing that we are [Page 69] to consider in the precedent is the rea­son why man is rebuked, conteined as we heard in this word Iniquitie, when thou with rebuke doest chastice man for iniquitie: Now iniquity we are to know is, taken diuersly in the holy Scrip­ture: two waies especially, either for some great and hainous sinne: and ac­cordingly, doe the brethren of Ioseph speake to him, Gen. 44.6. God hath found out the iniquitie of his seruants, that is their great and heinous sinne, and is now ready to punish them.

Or secondly, for sinne in generall a­greeable to that Rom. 1.18. The wrath of God is reuealed from heauen against all iniquity: And so in this place for iniqui­tie, that is for the sinne. Now sinne is tearmed by the name of Iniquity Quia peccatum est ab aequitate alienum, accor­ding to the Apostles owne expression [...], 1 Iohn 3.4. For sin is the transgression of Law. Shew­ing that [...] or sinne is nothing else but [...] a transgression or crossing of the Law of God. And indeed hinc lachrymae, hence it is (saith our Prophet) [Page 70] that man is rebuked: suteable to that Lament. 3.39. Wherefore then is the liuing man sorrowfull? man suffereth for his sinne. With which agreeth the say­ing of the Apostle Rom. 6.23. Stipendia peccati mors: The wages of sinne is death: that is not onely the reason why soule and body be separated, and nature de­stroied, but the cause likewise of all that labour and trauell to which man is daily subiect as the sparkes to mount vpwards, Iob. 15.7. Iob. 15.7. Iniquitie I know right well, is not alwaies the chiefe cause of Gods rebukes, and chastice­ments; yet is it vsually found in such as are rebuked and corrected. Let Iob I pray you be our example: (neither indeed doe I remember any one more pregnant) whose trialls as all know were exceeding great (take his owne word) heauier then the sand of the sea, Iob 6.3. and yet the end that the Lord propounded, as the euent shewed, was not simply to rebuke him for his sinne, but rather in so doing to trie his faith and patience, and accordingly to leaue him a Mirror of both, to succeeding [Page 71] ages. Iames 5.11. notwithstanding consider but the passage of things be­tweene God and him, and him and his friends, and you shall finde matter suf­ficient, as for that, so a farre greater hu­miliation, as he freely acknowledgeth vnto God crying peccaui, Chap. 42. 5. 6. Neither are wee indeed to haue the least thought of iniustice or cruelty in God in thus punishing man for his iniquitie: For shall not the Iudge of the world doe right? Gen. 28.14. No bre­thren sinne is another matter, and of farre greater consequent, then the igno­rant person and prophane imagineth.

For first of all iniquity or sinne is a crossing as we heard before and thwar­ting of the Law of God: Psal. 9.7. Rom. 2.1.13.14. Isa. 6.3. A law first of all perfect in it selfe, and drawing men on more and more to perfection. Se­condly a Law, of an infinite God and therefore carying with it an infinite punishment.

Secondly, sinne as it is contrarie to the Law, so to the Law-giuer himselfe, 1. Ioh. 5.1. Coloss. 1.15. He being light, and that darknesse: He pure and that filthy: He spirituall [Page 72] and aboue, that carnall and be­neath.

Thirdly and lastly, it is that which defaceth the image of God in man, and like another bewitching Delila, Hos. 11.9. Leuit. 11.44. Mar. 7.23. hauing insnared the vnhappy wretch, neuer gi­ueth him ouer til those beautifull locks of his (the ornaments I meane of his minde) be quite shred off, 2 Cor 5.27 the light of his vnderstanding darkened, (if not quite extinguished) and he of a Prince made a prisoner, Rom. 7.5. Gen. 3.7. Eph. 4.24. of a great Lord a mi­serable slaue, not to a few, but to all, euen his meanest and basest enemies. Sinne being then (as wee heare) the cause vsually why man is rebuked, then ought we in the first place to be excee­dingly thankfull to God, that for all our sinnes he hath so long spared vs, yea the time of our rebuking being come, is it not his great mercy, that whilest the best is thus corrected, the worst are not consumed? Lament. 3. And in the next place how ought this likewise to settle our mindes further patiently to endure the rod of God, diuerting all our thoughts wholly from him to our [Page 73] selues, making vs impatient with none, but with our sinnes indeed occasioning all this? Abner we see for a time dalli­eth, but ere Asahel is aware, with the hinder end of his speare hee striketh: And this Egyptian robber, howsoeuer she embraceth, yet if she can at the last she strangleth.

Againe, sinne being (as wee heare) thus hatefull in the sight of God, then you that loue the Lord, hate euill, Psal. 97.10. Amos 5.15.

Hate it: First, as an enemie to God. What the Father iustly hateth, there is no reason in the world that the sonne should loue. Our Father long agoe be­ganne the Feud: let vs I beseech you his sonnes and daughters continue it.

Secondly, as an enemie to our selues, it being the originall not onely of this, (as before was shewed) but of all other miseries and calamities that wee meet withall here in this troublesome vale: euery day that hath the least, hauing by meanes thereof enough of the owne sorrow.

And therefore howsoeuer the foole [Page 74] maketh a sport of sinne, Prouerb. 10.23. and 14.9. let vs I pray you, foster no such Scorpion in our bosomes, which howsoeuer (as I said before) it may fawne for a time, will at the last wound vs to the heart: whose pleasures are but for a season, Heb. 11.25 and their end alwayes bit­ternesse.

The subsequent are in these words: As a moth thou makest his beauty to consume.

The which words haue diuers signi­fications allowed them by Interpreters. We will thinke only but of two: And first of all they are taken

• 1. Passiuely.
• 2. Actiuely.

Passiuely, that a man, howsoeuer he may presume perhaps vpon himselfe, his strength, wisdome, riches, and many other preferments, yet is he no more in the hand of God, then the silliest moth in the hands of the mightiest man, who at his pleasure crusheth the same, and bringeth it vnto nothing. The which indeed is a truth, and the onely drift of our Prophet here in this place, to shew the vanitie of man; howbeit, the same [Page 75] to my thinking expressed after another manner: And therefore we will follow the second opinion, taking our Pro­phets meaning altogether Actiuely, in­tending a comparison, wherein God is (as wee heard before) compared to a moth, and man to a garment: The which comparison or similitude of his he rather (in my iudgement) chuseth then any other, not only in regard of the secret and sudden working of God in humbling and abasing of the prou­dest man, but also as best suiting the prophane, and yet ordinary conceit that man hath of the eternall and Al­mightie God, esteeming him no better then a moth or flie, and his anger but a buzz, and not to be regarded. An hard censure I must needs confesse of the creature, especially in regard of the Creator; yet our Prophet seemeth to yeeld to what they affirme: A moth, saith he, but withall sheweth, that sup­pose a moth, yet a dreadfull one, as soone spoiling and consuming the mightiest Potentate, and most renow­ned person in the world, together with [Page 76] all his glory and beauty, as the moth doth the fairest garment and of grea­test lustre. Now although that this comparison here vsed by our Prophet, be sufficient of it selfe to set forth God euen in his weaknesse, as the Apostle speaketh 1. Cor. 1.15. farre stronger then man; yet for the vnderstanding of the words the better, we are to consider the reason of either.

1. First, why God as a moth consu­meth man.

2. Secondly, why man so glorious a creature is so suddenly consumed as a garment.

The reason of the former, wee shall finde the better, if we consider the eter­nall God here likened to a moth, set forth vnto vs in the holy Scriptures by other comparisons farre more honora­ble, as namely Hos. 13.8. by A Beare robbed of her whelpes, rending and tearing the heart and call. Ioel 3.6. by a dread­full Lion roaring out of Sion, and the hea­uens and earth shaking. But of all others, most glorious are those comparisons that you may reade of Dan. 7.9.10. [Page 77] where he is described, hauing His haires as pure wooll, and his eyes a flaming fire: A fiery streame going before him, and thousand thousands ministring vnto him. Iob 15.10. Beholding the heauens, and they are impure in his sight. And Iob 4.18. Imputing follie to his Angels. Isa. 44.13. Crying and shouting like a man of warre. Ios. 5.13. A valiant Captaine with a glit­tering sword in his hand. Apoc. 19.13.16. His Coat-armour dipt in bloud, whereupon is written (without doubt in golden let­ters) Rex regum, & Dominus dominan­tium, The King of Kings, and Lord of Lords. But of all other, that Heb. 12.29. For our God is a consuming fire. No mar­uell then if whilest hee rebuketh, the beauty of man consumeth. For this is he that toucheth the mountaines, and they smoake; and at whose rebuke the ancient hills vanish. Now the only reason why the spirit of God both here and in so many other places in the holy Scrip­ture is so frequent in describing and set­ting forth of this God, is without que­stion (as wee haue heard before) that man, sillie man, may haue more ho­nourable [Page 78] thoughts, together with a more high and reuerend esteeme of the diuine and glorious maiestie, then naturally hee hath. For certainly the thoughts of man in regard of God are (as I said) most ordinary and meane, as may appeare

• 1. By the Honour,
• 2. By the Feare,

(though both his due) that are vsually affoorded vnto him.

And first for honour, there is no que­stion but that honour is due to him, not only as the Father of vs all, Ephes. 4.6. and accordingly doth he challenge it to himselfe of all his sonnes and daughters Mal. 1.6. If I be a Father, where is mine honour? but also it is his due, as our dread Soueraigne, and King vniuersall: which maketh our Prophet Psal. 2.11. so earnestly to exhort all sorts, yea the most puissant Princes on the earth, to doe their homage daily before him for feare of his high displeasure. Now how farre men are from the performance of this so necessary a dutie, may appeare,

First, by the obedience that is yeel­ded [Page 79] to his most blessed word, Psal. 110.2 Isa. 53.1. That rod of his power, whereby hee ruleth in the middest of his enemies. Who (bre­thren) like Ester toucheth this Mighties Scepter, and boweth himselfe before it? Nay doe not men rather imbase and contemne the same? he saying what he will, and they notwithstanding doing what they list.

Secondly, who doth honour this God as he ought, in deuoting to him all that he hath, soule and body, Rom. 12.1. a hauing Sacri­fice, making his members weapons of righteousnesse, Psal. 24.7. and daily opening the doores of that faire Temple of his, (his soule I meane) that so the Sonne of glory may come in, and not onely inlighten, but inrich the same with all sauing gra­ces, Faith, Hope, Repentance, Peace of conscience, Sanctification, Gal. 5.21. and such like?

Thirdly, who doth honour him in depending and waiting vpon his proui­dence both in prosperitie and also in aduersitie?

In prosperitie neither sacrificing to 1 his net, Hab. 1.16. nor burning incense to his [Page 80] yarne, but with Iacob Gen. 32.10. ascri­bing all that he hath, his whole estate, to God the giuer of euery good and per­fect 2 gift. Iam. 1.17. Being full, not forgetting him whose stepe haue thus dropt downe fat­nesse vpon him, Deut. 8.14 Psal. 65.11 Iob. 21.3. & 29.2. and whose light now shineth vpon his habitation.

And secondly, in aduersitie is not ready with prophane Esau to sell his birthright, Gen. 25.34. as occasion serueth, to free and deliuer himselfe from the correct­ing hand of God, vnder which he ought rather to humble himselfe, with that holy mans resolution; Although thou killest me, yet will I trust in thee. Iob 13.15.

Secondly, for the feare of God, it is that which the Lord himselfe comman­deth and challengeth likewise at the hands of all his seruants. Ier. 2.19. Deut 4.9. and 6.2. Prou. 1.7. Matth. 10.28. And yet who is there that feareth this God with that awfull reuerence that is due to him? No (alas) men feare the creature more then the Creator, the garment more then the maker. Earthly men are feared, especially Kings and Princes of the earth, and good reason, for their wrath [Page 81] is the messenger of death: Pro. 16.14. If men feare them, then who would not much more feare thee, Oh King of Nations? Ier. 10.7. But the truth is, Gen. 20.11. there is little feare of God at this time (I will not say with Abraham, in this place, for farre be it from me by so saying to wrong so Christian an As­semblie, howbeit this I may safely say) in some parts of the Land. Instances let me giue you two. First, Gen. 6.6. doe not men ordinarily those things that their con­sciences doe tell them vex and grieue our gratious Father as he fitteth in hea­uen? Eph. 4.30.

Secondly, are not things vsually com­mitted in the flaming eye of God, Dan. 10.6. Ios. 7.21. which men labour by all meanes possible to cloake and couer from the knowledge of the world? Certainly, where these things are, there is no feare of God, and if it be, sure I am no filiall. And seeing it is so, how necessary then is it for eue­ry one of vs to haue this God alwayes before our eyes, not only as he is descri­bed in his most holy word, but verify­ing the truth thereof both in rewarding of the righteous, Psal. 58.10 Rom. 2.6. and punishing of the [Page 82] wicked, Apoc. 22.12. giuing euery man according to his workes? Let the kindnesse of God allure vs, and his mercies showring daily vpon the dwellings of the righteous, perswade vs to honour and feare this Almighty God.

If not they, then let the Maiestie of God strike a terrour into vs, wee seeing this deuouring moth suddenly consu­ming the beauty euen of the mightiest, in the middest of all their royaltie. Let vs therefore behold Pharaoh in the middest of his Armie drowning, Exo. 14.20 Dan. 5.6. Bel­teshazer in the middest of his cups trembling, 2. King. 19.37. [...]. Sanacharib in the middest of his Temple dying, and his Epitaph ouer him warning all men to feare this dreadfull moth. Lastly, let vs behold black-mouthed Iulian, in the middest of his greatest securitie breathing out his damned spirit with Vicisti Galilae. Thus I say let vs take notice of the goodnesse of this God, as also of his almightie power, by opening our eares to his voice, and our eyes to his workes: so shall we thinke most highly of him, and basely of our selues; honour him, and [Page 83] humble our selues, saying with Iob, I haue heard of thee by the hearing, but now mine eye seeth thee, therefore I abhorre my selfe in dust and ashes, Iob 42.4.

Secondly, let vs (I pray you) consi­der as before the power of the moth, so in the last place the frailtie of the gar­ment: a principall ground or reason why it is so suddenly consumed. Surely euery man is vanitie.

The which being a principle hardly beleeued, is therefore (as you see) by our Prophet earnestly vrged & pressed. Surely (saith he) man, that is, not one man, but all, not this man, but euery man, is vanitie. Further, whereas hee saith man, we must not take him alone, but attended likewise with all his glory, the garment with the beautie, and both but vanitie.

Let vs (I pray you) single out both these, that so wee may take the better notice of either.

And first of the glory and beauty of man in the first place, being no other but the possession of those things, as we heard before, that make him glorious [Page 84] and renowned, as honour, riches, strength, beautie, and the like: all which he sheweth to be no better then man, and man vanitie.

And indeed vanitie they are, First in themselues, being most vnconstant and vncertaine.

Secondly, in their promises, promi­sing much, but performing little, nay for the most part the quite contrary happening.

Their manner is to make men be­leeue that they can lengthen out their dayes, but alas oftentimes they shorten them; that they can make them the happiest vnder the Sunne, and for the most part they make them the most mi­serable, not only in bringing with them such a number of cares and troubles, but also so locking vp and imprisoning their thoughts in themselues, that their soules haue no libertie, scarce an houre in a yeere, to consider of those things, wherein the true ioy and comfort of a Christian consisteth: for which their false and deceitfull dealing, they haue the lie giuen them Psal. 4.2. And the [Page 85] Prophet Ierem. 9.23.24. exhorteth all those that haue them, in no case to be ouer-ioyed or puffed vp with them. Let not (saith he) the wise man reioyce in his wisdome, nor the strong man in his strength, neither the rich man in his riches: But if any glory, let him in this, that hee knoweth me that sheweth mercy and iudge­ment.

Secondly, as his glory is, so is him­selfe, nothing better, but vanitie.

1. First, vanitie, being taken from so fraile and brittle an element.

2. Secondly, vanitie, being so sub­iect euery moment to be dissolued into the same againe, and in the meane while meeting with such and so many sorrowes, and with so few and such mixed pleasures, that leauing the stage, hee may close vp his part with that speech of Iob, 4. I had for inheritance the moneths of vanitie.

Seeing then that man with all his glory is vanitie, let vs not then (I pray you) build vpon him in the least regard placing our trust and confidence in him, No (saith the Psalmist 46.3.) not in [Page 86] Princes. One reason is there: for there is no helpe in them. There is another, Isa. 2.22. for their breath is in their nostrils. And here in my text the ground of both: For they are but vanitie.

Secondly, as we build not vpon o­thers, so let vs not (I pray you) build vpon our selues in regard of any out­ward priuilege whatsoeuer, seeing wee are no better then others, but euen va­nitie as well as they.

But here let me make a stay a little, and propound two questions, which being answered, then will I draw to a conclusion.

The first shall be this, What the rea­son should be, that God being so strong and man so weake, the wicked notwithstanding all this, should liue, and wax old, and grow in wealth, Iob 2.7. These are Gods enemies, why doth hee then suffer them, seeing if he please he can so suddenly consume them?

To this I answer, that long life, toge­ther with the fruition and enioyment of these outward things, are not alwayes a blessing, and if they be; surely rather [Page 87] Esaus, yea euen in Esaus eye they are not the best, which maketh him so dis­contented with his brother for leauing him but only this. And in truth God suffereth the wicked oft times as Dauid did both Absolom and Adonijah from their cradle, laying the raynes vpon their necks, and giuing them their hearts desire: his rod is not vpon them, Iob 21.7.8.9. they spend their dayes in ease and plea­sure, and all this in the end for their ru­ine. Such lenitie as this in man is cruel­tie, in God seueritie. A sore punish­ment that God oft times inflicteth vp­on the worst men, Psal. 78.29. in giuing them vp to their hearts desire. The foole hath his ease, and this slaieth him.

But secondly there are diuers other speciall ends that our heauenly Father propoundeth to himselfe in all this. I will name but some of them.

First, to allure and draw the pro­phane 1 man to repentance: Rom. 2.4. knowest thou that the patience, and long suffering, and beautifulnesse of the Lord, leadeth thee to repentance?

2. Secondly, that Asher may be the 2 [Page 88] rodde of his wrath and staffe of his indignation, Isa. 10.51. to scourge and humble his Church, and people for their iniquities.

3 Thirdly, to take away in the end all excuse from them: That thou mightest be iustified when thou speakest, and cleare when thou iudgest, Psal. 50.4.

4 And lastly, to shew vnto the world, that the happinesse of a Christian, re­steth not in these outward and fading things; but that there is another recom­pence of reward, Heb. 11.26 to which Moses and all the faithfull haue from the begin­ning looked, of higher nature, and more noble consequence.

My second demaund shall be, the reason, why the Lord thus sparing the wicked man and miscreant, doth in the meane time rebuke and chastice his dearest seruants, and oft-times, in this very kinde cutting them off in their flourishing age?

1 Cor. 3.22Now the Resolution in a word, that not onely afflictions, but death it selfe is to the seruants of God great aduan­tage. Phil. 1.21.

[Page 89]And first for afflictions, they serue 1 most excellently to weare and wast a­way by little and little that body of death or rather sinne, that is the cause of death, and whereof the Apostle so ex­ceedingly complaineth, Rom. 7.24. These are the refining pot, Eze. 22.20. Pro. 17.3. of the Lord whereby he purgeth his gold from the drosse; and his cutting knife, where­with he cleanseth his vine, Ioh. 15.1. and is daily pruning of the superfluous branches.

Secondly, to weane them more and 2 more from this world, that with the Epicures they should not make their nest, hereupon the earth: or with the Israelites delight too much in this their Egypt, but that loathing the Tents of Kedar, Psal. 120.5 they should long hourely for the habitation of Sion.

Thirdly, To make the kingdome of 3 heauen (they being once entred the same) the more pleasant and delight­full to them. The poore Pilgrime that hath now beene deteined sometime in forraine parts farre from his natiue soile, the worse his condition hath beene, the more welcome is his home [Page 90] vnto him? with what cheere doth hee enter his doores; and with what con­tentment doth he sit him downe in the middest of his friends flocking on all hands to congratulate his returne? His misery past is instantly forgotten; or if he speaketh of it at any time, it is al­waies with much delight. Doubtlesse this is the estate, of all the seruants of God their pilgrimage once ended, and they through manifold afflictions en­tred that blessed Pallace, by how much they haue more suffered, by so much are their ioyes more augmented. Here they were contemned and spurned at: How comfortable then are the em­bracings of that heauenly company vnto them? Here naked or at the least­wise in ragges and patches. How wel­come then are those pure garments the pretious robes of Christs righteous­nesse to them? Here hungrie and thir­sty. Apoc. 7.9. How happy then doe they thinke themselues, being once set at Table with Abraham and his sonnes, Mark. 8. feasting and banqueting in the kingdome of God?

[Page 91]Lastly, hereby those graces, that o­therwise would lie hid and buried within them (or at leastwise not shew themselues so clearely) are discouered and made manifest to the world. These being the sharpe and cutting windes of the Lord that blowing vpon his garden, cause these blessed flowers to cast forth their sauour. They bring indeed dark­nesse with them, but onely to this end that the beautie of these pretious Dia­mondes may be the better veiwed and more plainely discerned.

Secondly, as these so death it selfe is gaine vnto them, die they sooner or la­ter; If later, then they are Schollers, longer trained vp in the Schoole of Christ, and hauing greater experience of the goodnesse of God, attaine to an higher pitch in grace and fuller ripe­nesse in Christ.

Secondly, if Christ calleth sooner, the sooner doth Bartimeus throw off his patched cloake. And the sooner the Angell calleth Peter, the sooner doth he leaue that stinking prison of his; and through the iron gate entreth a Cittie [Page 92] both spatious and delightfull.

Daughters of Ierusalem (saith our Sauiour Christ) weepe not for mee, but weepe for your selues. And yet hee was then approaching the gates of death in the middest of his daies, and flower of his age, yet saith he Weepe not for me.

And truely, no cause at all, had they to weepe for him, for now was the time, when the sonne of man, should bee glorified: Now was he to put off that shape, and forme of a seruant, which for our sakes he had taken vpon him. Phil. 21.6.7. now was the time come, when being wholly freed from the con­tempt, and scorning of all his enemies, he should be aduanced aboue all prin­cipalities and powers, That at the name of Iesus euery knee should bow, Ephes. 1.21. Phil. 21.10.

Let them therefore not weepe for him, if they will weepe, then let them onely for themselues and for their sinnes.

And as this is the estate of the head, so is it likewise of the members: how­euer the ignorant man esteemeth [Page 93] them dying in the best of their strength and middest of their daies, as vnhappy men; yet wee are to know, that this their taking away doth adde greatly to their happinesse. For behold death giueth to them A quietus est from all their labours, and a cessation from all their troubles. After that no more paine or griefe, no more sorrowing or lamenting: Apoc. 7. & 21. Their mouthes are filled with laughter; and the salt teares wiped from their eies. That pleasant Land and fra­grant Hill, Mount Sion (I meane) which all their life long like Moses, standing on Mount Nebo they beheld afarre of, now they cheerefully enioy: here they walke to and fro, no longer by faith, but now by sight they see as they are seene, they know as they are knowne. If then their estate be thus (as indeed it is,) and farre more happie a great deale then I am able to expresse) why should any trouble themselues in be­wailing and lamenting the same which is euery way so blessed?

But will one say to me; Not sorrow? why who can with drie eies behold such [Page 94] worthy persons as this cut off in the prime of their age? who for their piety, wisedome, learning, and many a no­ble vertue might haue stood the world (if God had thought so good) in ex­ceeding steed. Shall the righteous perish, and no man lay it to heart?

To this I answere, though there bee no cause at all why we should sorrow for them, yet there is cause sufficient for our selues: and that in these three re­spects:

First, That when wee had them wee made no more accompt of them, not knowing our good vntill wee had lost it.

Secondly, that by our sinnes wee prouoked the Lord to depriue of so great comfort and to extinguish such glorious lights in this Church.

Thirdly, let vs weepe for our selues, in that the euill day is so fast approach­ing vpon vs These summer birds doe leaue vs, doubtlesse: our winter is comming God hasteneth so fast, his seruants into their chambers, and therefore we haue cause to feare that a storme is at hand. Isa. 26.20. [Page 95] But suppose the Lord spareth the Land in generall, yet good cause haue wee euery one in particular, to looke to himselfe, wee heare what our Prophet heare affirmeth in the latter part of my Text, that Euery man is vanitie: and wofull experience this day verifieth the truth both of this, as also of the former: That when God rebuketh, man con­sumeth; and therefore it being so, let me desire you all, a great assemblie here met together, (some I know onely to see, but most to sorrow.) well to consider the speech of the Preacher, Eccles. 7.2. affirming that it is farre better to goe to such a house as this, The house of mour­ning, then the house of feasting; and his reason is for this saith he is the end of all men, and the liuing will lay it to his heart. Giuing vs to vnderstand, that such places as this (where are so dole­full obiects offering themselues to all) serue most excellently to awaken the drowsie and secure heart of man dreaming (as before) of I know not what perpetuity and stedfastnesse of things here below; to entertaine [Page 96] thoughts farre differing, both of the vanitie and vncertainetie of all other things, so principally of man himselfe. And accordingly I beseech you let the temper of our thoughts be, wee are the liuing, in this honourable Gentleman, let vs behold the inconstancie of all things here in this transitory world; and in his end, the end of vs all: and let vs not onely see but consider, and lay it to our heart: where hee is now, we must all come hereafter, death be­ing the hauen, where the smallest boate, and tallest shippe at the last arriueth: Yea the appointed Harbour of all the liuing, Iob. 30.30. we shall go to him, but he shall not returne to vs, 2. Sam. 12.23.

Secondly, as he is gone before, and wee there is no remedie must follow after, so indeed know we not how so­dainely, a hint whereof, our Prophet giueth in the first word of my Text. When thou, that is, at what time soeuer thou intendest to rebuke man: intima­ting, that as there is a day and time of rebuking, so God knoweth when, it [Page 97] may be neerer, it may be further off, it may be to morrow, it may be this night. Thou foole, he will take away thy soule from thee.

Sure we are, we all must die, Old men may young men must: but who knoweth amongst vs all, whose lot is next, and at whose doore the staffe now standeth? Seeing therefore it is so, let the pro­phane person, whose eyes the God of the world hath blinded, doe as pleaseth him: let him make his rest here on the earth, and minde no other but these earthly things: let his thoughts be con­tinually working how to pull downe his barnes, and build bigger, or how he may goe to this or that Citie, and there continue a yeere to buy and sell: Iam. 4.13. putting the euill day from him: Like those whereof Isa. 50.12 calling for wine and strong drinke, Come fetch wine, and let vs fill our selues with strong drinke, for tomorrow shall be as this day and more abun­dant. But let vs brethren take a quite contrarie course, seeing our liues are so vncertaine, to thinke more of our de­parture then euer before: practising [Page 96] [...] [Page 97] [...] [Page 98] the commaundement of our Sauiour Christ, Mat. 24.41. Wake therefore, for you know not at what houre your Master will come. Getting into our Lampes store of oyle, that so when the voice is Ecce sponsus venit: Behold the Bride­groome commeth: we may likewise Vir­gines be euery way fitted, to attend vpon him into that presence Chamber whi­ther this worthy person is already gone. To which most sacred place, Christ for his mercies sake bring vs all: to whom with the Father and the holy Spirit, be praise and glory world without end: Amen.