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cause_n	body_n	death_n	life_n	3,302	5	4.8128	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12980	The churches lamentation for the losse of the godly deliuered in a sermon, at the funerals of that truly noble, and most hopefull young gentleman, Iohn Lord Harington, Baron of Exton, Knight of the noble order of the Bath, and his Maiesties lieutenaunt of the county of Rutland, at Exton in Rutland, the last day of March 1614. Together with a patterne of piety, and the power of godlinesse expressed in his life and death, who yeelded to nature the 27. of February, 1613. when he wanted two moneths of 22 yeeres of his age. By Richard Stock, pastor of Alhallowes-Breadstreet in London.	Stock, Richard, 1569?-1626.	1614 (1614)	STC 23273; ESTC S117806	48,046	145

verò nobiscum migrent et istorum quidem rationem dabimus horum autem praemia repetimus Chrys hom 63. ad pop At. here these things are left behind vs those go with vs of these we shall giue an account of them we shall reape a reward as Chrysostome saith wee must therefore imitate strangers who prouide for their departure and store themselues with such things that are both portable and profitable as may stead them in their passage and possession of their country so must we prouide for spirituall things store our selues with them which we onely must carry with vs and cannot be taken from vs shall be cōmodious to vs when wee come to our country Chrysostome saith y Virtute inutus talem habet vestem quam non tantum tineae verum mors ipsae ledere nequit merito non enim hae animae ●irtutes ex terra originem trahunt sed spiritus sunt fructus Chrys hom 47. ad pop At. He which is indued with vertue hath such a garment which as moaths cannot so neither can death it selfe hurt and not without cause for these vertues of the mind take not their beginning from the earth but are fruites of the spirit They will then be eternall riches and wee shall be eternall by them and though death dissolue body and soule and destroy our present being in th● life yet as Iustin Martyr spake for himselfe others to their persecutors z Vos occ●dere quidem potesti● at nocere non pot●●tis Iust Mart. Apol. 2. You may kill vs but yee cannot hurt vs. So death may kill vs but it cannot hurt vs while it comes thus expected and prouided for it may be to our great commoditie and advantage And now I will come to the third point Doctrine 3 AN immature and vntimely death for a mā to be taken away before he be come to the full period of his life that in the course of nature and the eie of reason he might attaine to is a thing that may betide good men and not be a curse to them Here the good man perisheth is vntimely taken away And this is the Iame that is in Esay a Esay 57.1 The righteous perisheth the mercifull man is taken away namely vntimely for if they died in a full age it were not blame worthy for a man not to consider it in his b 1. Kings 14.13 He heart So of Ieroboams sonne only of Ieroboam house shall come to the graue because in him is found some goodnesse towards the Lord God of Israell in the house of Ieroboam The Preacher teacheth vs this c Eccles 8.12 Though a sinner doe euill an hundred times and God prolong his daies yet I know it shall be well with him that feares the lord and doe reuerence before him that is though God do not prolong their daies Now this truth is confirmed vnto vs by two arguments the one drawne from the malice of the wicked against the godly the other from the mercy of God to the godly Reason 1 For the first the wicked through their malice seeke by all meanes to cut off the godly because their wickednesse and sinfull life is reprooued by their godly conuersation neither can they follow their sinnes so freely as they would nor so quietly without detection or checke The Apostle saith Caine slew and cut off Abel and wherefore slew hee him because d 1 Iohn 3.12 his owne works were euill and his brothers good As the Patriarches sold Ioseph and sent him out of the house of his father because he was a meanes they were e Genes 27.2 checked for their euil sayings This is that we haue in the booke of Wisedome f VVisd 2.12 Therfore let vs defraud the righteous for he is not for our profit and he is contrary to our doings He checketh vs for offending against the law and blameth vs as transgressors of discipline vers 14. He is made to reprooue our thoughts it greeueth vs also to looke vpon him for his life is not like other mens his waies are of another fashion vers 20. Let vs condemne him vnto a shamefull death for he shall be preserued as himselfe saith But all this is not against them but as Ioseph said of his brothers enuie g Genes 50.20 When you thought euill against me God turned it to good So when they think and doe euill against them God disposeth it to good through his mercy and that partly to their bodies partly to their soules for their bodies Reason 2 Because in the goodnesse he affecteth them withall he taketh them from the euill and the plagues to come As Lot out of Sodome h Genes 19 1● The Lord being mercifull vnto him the men brought him forth and set him without the Citie So them out of the world and as Huldah the Prophetesse sent Iosiah word by his messengers and from the Lord i 2. Kings 22.20 Behold I will gather thee to thy fathers and thou shalt be put in the graue in peace and thine eies shall not see all the euil which I will bring vpon this place Plotinus the Philosopher as Austin hath it k Hoc ipsum quod mortales sunt homines corpore ad misericordiam dei partis pertinere arbitratus est ne semper huius vitae miseria teneantur Aug. de Ciuit. l. 9. cap. 10. De ciuitate dei saw this in part This very thing that men are bodily mortall hee thought it an appurtenance to the mercy of God the Father lest they should alwaies be tied to the misery of this life It is no lesse mercy to be taken sooner away that they may see and suffer lesse misery which the length of their daies would effect Reason 3 Now his mercy appeares towards their soules because they are by this meanes freed either from hauing their soules grieued with the sinnes of other or from grieuing God with their owne sinnes which are no small benefits For being led by the same spirit that l 2. Pet. 2.7 Lot was they cannot choose but be vexed as he was with the vncleane conuersation of the wicked For it cannot be but as in the Prouerbs A wicked man is an abomination to the iust Prouerbs 29.27 as he that is vpright in his waies is abomination to the wicked Againe they being indued with a true filiall feare they grieue to offend so gratious a father which they cannot but doe whiles they are here but after this life shall be freed from it Austine reporteth that Cyprian vsed to comfort his friends in dying with this m Non solum fidelibus non in vtilis est mor● verum etiam vtitis reperitur quoniam peccandi periculis hominem subtrahit in non peccandi securitatem constituit Aug. de praed sanct lib. 1. cap. 14. Death is not not only not vnprofitable to the faithfull but is also found to be profitable because it taketh a man out

of the danger of sinning puts him in securitie of not sinning The sooner they are freed from these the greater blessing and benefit Obiection Ob. We find in the fift commandement long life promised as a blessing to an obedient and good sonne fearing God and honoring his parents to haue these daies shortned is it not seemeth it not to be a curse Solution Sol. Whatsoeuer it seemeth yet it is not It is answered by some that the blessing there promised was a blessing peculiar and speciall for the Iewes for the Land of Canaan being the land of promise and a speciall pledge of Gods fauour to liue long in it was a speciall testimony of Gods loue For to be in it though dead was specially respected of the Fathers as we see by Iacob and Ioseph But these restraine this promise and Gods bounty too much Neither is there any reason that it being annexed to a morall precept and written in the Law should not be generall and perpetuall yea the Apostle writing vnto the Ephesians doth so make it where he seemeth also to expound it n Ephes ● 3 That it may be well with thee and that thou maist liue long on earth Wherein he sheweth that it is not absolutely a blessing but so long as a man was well on earth noting it else no blessing to liue but rather a fauour to bee taken away from the euill to come Say the father promise his sonne a large lease in some rich place but very vnhealthfull for his obedience and seruice and after take him thence and in a richer soile and only healthfull aire giue him a fee simple of such a thing as for fruitfulnesse and pleasantnesse far surpassing the other hath he not delt faithfully and fatherly with him Chrysostome vseth this similitude I confesse to a different purpose but yet it fitteth our point o Si ad aliquem profectus mercatorem duobus propositis lapidibus hoc quidem falso hoc autem pretioso diuitiarum multi● trah nec illius parui pretiū deponens magnum accep●sses nunquid illum incusasses nequaquamsed potius suisses admiratus Itidem nunc propositae sunt duae vitae temporalis aeterna ipsas autem venundat Deu● Sed hanc nobis non illam vendit quid incipientium instar puerorū tristamur quod pretiosum acceperimus Chrys hem 38. ad pop Ant. If thou shouldst come to a merchant and of two stones laid before thee the one false the other right pretious and very dearly purchaseable and laying downe the price of the lesser shouldest get the greater wouldst thou accuse him No verily but wouldst rather admire im In like manner now there are two liues proposed to vs viz. a temporall and an eternall both these God sets to sale but hee sels vs the eternall not the temporall Why like silly children are we sad because wee haue receiued the best By these we may well perceiue that this is neither crossing to Gods promise nor a curse to the godlies persō I now come to the vse of this point Vse 1 Here is comfort ouer those that are departed when any man shall see his friend taken away by an vntimely death nothing hath befallen him but that which hath done may doe and doth often betide good men respected and beloued of God In respect of the common iudgement of men when the sergeant death aresteth a man before he hath as it seemeth runne the hower glasse of his life which nature might afford they deeme it like the Prophet Ahijah that met with Ieroboams wife and told her that hee was sent with heauy tidings and namely with that specially viz. p 1. King 14.6.12 Thy child shall die So these iudge it heauy tydings to heare that their friends are like apples pulled before they be ripe but in this sorrow here is sweetnes the best are subiect to it and it is no extraordinary thing to them Againe though as grapes they be gathered before they be ripe and as lambes slaine before they be growne yet they haue this benefit before those that grow longer and liue more yeeres they are freed from the violence of the wine presse that others fall into and escape many stormes that others liue to tast of To say nothing of the good they haue gained of the glory they haue obtianed though they haue lost much they haue gained more As Tertullian comforted the martyrs q Si aliqua amisisti vitae gaudia negotiatio est aliquid amittere vt maiora lucreris Tertul lib ad Martyr If thou hast lost any of the ioies of this life it is trading to loose some lesser matter that thou maist gaine greater They haue made a most gainfull traffique and happy change they haue lost shadowes and gained substāces they haue parted with lead and found gold they haue lost earthly things and possesse heauenly and are made very rich in a short time yea obtained that in a very short time which many labour for twice or thrice as long before they can obtaine it None would grieue to see his friend come sooner then ordinary more speedily then vsually others doe to riches and honors to see his friend or child outstrip others euen many thousands and obtaine wealth and dignity in their youth which others obtaine not till they be well stricken in age and hoare headed nay in stead of grieuing they ioy much in it Much more is here cause when they haue obtained so speedily such a measure of spirituall riches and such height of heauenly glory in so short a time Vse 2 Here is instruction for euery good man that when death shal come for him as it may seeme vntimely before the thred of his life be halfe spun out hee must be informed to entertaine it kindly as Lot did the Angels who came to fetch him out of Sodom for though he be pulled from his seate which was to him as the plaine of Sodom seemed to Lot as a pleasant Paradice yet shall he finde with Lot he is taken away from the iudgements to come howsoeuer he be taken away either by the malice of the wicked or by the mercy of God and that he is seperated from the sinnes of the world which grieued his soule yea frō sinning himselfe his owne sins which grieued the Lorde euen his so gratious kinde father For while he is in this world he cannot but sinne hauing so much means to draw him to it as Cyprian in his booke of mortality r Quid aliud in mundo quā pugna aduersus diabolum quotidie geritur quam aduersus iacula tela conflictationibus assiduu dimicatur Cum auaritia nobis cum impudicitia cum ir● cum ambitione congressio est Cum carnalibus vitus cum illecebris secularibus assi tua molesta luctatio est obsessa mens hominis est vndique diaboli infestatione vallata vix occurrit singulis vix resistit Si auaritia prostrata est

defect of holy and good men hath euer beene esteemed sufficient and most iust cause of mourning and lamentation by them who suruiued them and liued after them being good men led and guided by Gods spirit Thus the Prophet and the godly of his time thought it worth their sighes teares that so many of the righteous men were gone and so few remained in the Church Thus and this did Dauid by the spirit of God lament o Psal 12.1 Help Lord for there is not a godly man left for the righteous are failed among the children of men Thus the Prophet Esay bewaileth when hee had prophesied how few there should be remaining that were good p Esay 24.13 As the shaking of an Oliue tree as the grapes whē the vintage is ended After he expresseth his sorrow q verse 16. My leanenes my leanenes woe is me Thus certaine men fearing God made great r Acts 8.5 lamentations for Stephen that the number of the good was lessened but by one This may shew that vndoubtedly they lamented the death decay of good men whē they ſ Acts 21.10.11.12 13. wept so greatly for the danger of Paul prophesied by Agabus And why thinke we this to be matter of lamentations Reason 1 First because by this meanes the Church the land is exceedingly weakned and vnarmed for not one of them but they are in their ranke as Ioash the King lamented sicke Elisha and weeping vppon his face said t 2. Kings 13.14 The Charet of Israel and the horsemen of the same not for their persons who are men inferiour to many others not for their pollicie which are of inferiour reach then many thousands but for their pietie and praiers u Iob 22.30 For the innocent shall deliuer the Iland and it shall be preserued by the purenes of his hands And as Chrisostome saith x Vt ciuitas non cincta muris facile venit in potestatem hostium sic anima non munita precibus Chris de precat lib. 2. As a Citie not compassed with walles easily cometh into the power of the enemie so the soule not fenced with praiers so on the contrary the walles of the Citie are the praiers of the saints or at least they vphold the wals As y Iosh 6.20 at the shoutings of the people the walles of Ierico fel downe so at the prayers cries of the godly the walles of the Church and countrey stand vp These are the strength of their strength Reason 2 Secondly because this is a forerunner and certaine immediate signe prediction of some fearefull iudgement plague of God at hand ready to breake in vpon them as the red lowring skie in the morning is a signe of a shortly ensuing tempest so the taking of these away of an imminent plague the Prophet Esay giues this reason of it z Esay 57.1 The righteous perisheth and no man considereth it in heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come Their taking away doth then directly presage an euil to come for as the Apostle saith in an other case so I in this a 2. Thessal 2.7 Only he which now with-holdeth shall let till he be taken out of the way these while they are with-hold and keepe backe the plague As the Angel said to Lot b Genes 19.22 I can do nothing till thou be come thither namely to bring the plague vppon Sodome and Gomorrah but he no sooner was entred into Zoar but instantly the Lord raigned fire and brimstone vpon Sodom and Gomorrah As Noah was no sooner in the Arke c Gen. 7.11.13 but in the very selfe same day were all the fountaines of the deepe broken vp and the windowes of heauen were opened Vse 1 Now to make some vse of this point to our selues First how farre are they then from the spirit of the Prophet and holy men what enemies to their owne strength defence what furtherers of their owne plagues who wish and desire who worke and procure the decay diminution of the number of the godly and faithfull who account it matter of singing rather then sorrow of laughing then lamentation to heare of their fall and taking away As Saluian said of some in his time d An credimus forte quod Captinus populus ille nō fuerit qui laetus tunc in suorum captiuitatibus fuit Captinus corde et sensu non erat qui inter suorum supplicia ridebat qui iugulari se in suorum iugulis non intelligebat qui m●●i●st in suorum mortibus non put●bat Salutanu● de Guber De li. 5. Doe wee beleeue that that people was not captiuated in minde who were glad at the captiuity of their owne people that they were not captiuated both in heart and feeling that laughed at the punishment of theirs who vnderstood not that in their slaughter they themselues were slaine who thought not that in their deaths they themselues died In the same manner may I speake of these doe wee not thinke that these are captiuated in their mindes who thus ioy in their dangers are they not miserable blind and benummed who thus laugh in their perils who vnderstand not that by this they are as Samson was shorne of his haire so depriued of their strength who thinke not that by this they take away those that keepe backe the iudgements of God make way if they may haue their wills that they may the sooner more seuerely breake in vpon them And this whether they doe it as Cain hated and slew his brother and for that cause as St. Iohn speaketh e 1. Iohn 3.12 Because his owne workes were euill his brothers good because they take themselues withall reproue by their carriage more then by their words f Efficacius loquitur vox operis quam sermonis Bern. For the voice of deeds speake more effectually then the voice of words as Bernard saith Whether a man teach or reproue and so hate them for this and not without cause For as Saluian speakes g Nam quis dicere possit quod sine causa homines scilicot omnibus a se vitae ac morum studijs discrepantes in quibus nihil videbant suum quoniam dei totū Maxima enim causa est discordiarum diuersitas voluntatum quia fieri aut omnino non potest aut vix potest vt eam rem in alio quisquam diligit a qua ipse dissentit Itaque eos non sine causa vt dixi oderunt in quibus omnia sibi aemula atque ini●ica cernebant Saluian lib. 8. de Gub. Dei Who can say that it is without cause being mē altogether different in their life and manners in whom they saw nothing that was theirs because the whole was Gods for the greatest cause of discord is the diuersity of wils because it either cannot be at

farme hee shall enter at the expiration of his time vpon a better or a worse Dauid for his learning a Prophet for his accepation a man after Gods owne heart for his authority a King was then very studious in this knowledge when after watching fasting hee besought God to be instructed in it r Psal 39.4 Lord let me know mine end and the measure of my daies what it is let mee know how long I haue to liue So Moses wise in all the wisdome of Egypt and Israel accounted faithfull in the house of God prayed yet for this point of wisdome to be informed in it as well himselfe as others ſ Psalm 90.12 Teach vs so to number our daies that we may apply our hearts to wisdome like carefull Schollers who breake their sleepe and forsake their meate and are often in meditations when they beate vppon some serious subuect What thinke you it will profit a man if by his skil it Arithmeticke hee be able to deale with euery number and to diuide the least fractions and neuer to thinke of the numbering of his daies with the men of God which are so few euill What will it profit him if by Geometry hee be able to take the longitude of the most spacious prospects and not be able to measure that which the Prophet hath measured with his span What will it auaile him if with the Astronomer he be able to obserue and know the motion of the heauens and yet haue his heart so buried in the earth that he cannot thinke of that which passeth away as swiftly as them What profit if he be able with the Philosopher to search out the causes of many effects and to know the causes of many changes as of the ebbing and flowing of the Seas the increasing waning of the moone and the like and be not able to know his owne changes the causes of them Doubtles all this will profit him nothing all his knowledge will be to little purpose in the end Many men beate their heads about friuolous matters some being more busie to know where Hell is saith Chrysostome then how to auoide the paines of it others pleasing themselues in pelting and needlesse questions to seeme singular amongst men neglecting this the like necessary things but when they come to their departing they shall finde they haue spunne a faire thread and wearied themselues in vaine euery one then as Daniel searched and found out by the bookes of Ieremiah not onely the returne but the time of the returne of Israel to their own land from their captiuitie so by studie of the Scriptures ought they to search so may they come to know the time of the returne from their exile on the earth to their country in heauen and though they cannot find the particular day or yeare yet they shall find it to be most certaine and that which in short time shall be finished And thus shall death when it cōmeth be lesse hurtfull as a tempest before expected Death is compared to the Basilisk which if she see before she be seene there is some danger but if a man first descrie the Basiliske the serpent dieth then there is no feare Vse 2 So if death be not seene and prouided for before hand there is great danger but if it be seene and prouided for the danger is past before their death come eVs 2 Secondly must euery one die wil no priuiledg protect thē nay it is certaine that they can carry none of their priuiledges with them out of the world as they brough them not into the world m 1. Tim. 6.7 1. Tim. 6.7 We brough nothing into the world it is certaine we can carry nothing out It is wisdom then in euery one to labor to be fitted for this passage n Ad hunc exitum praeparem●r multis enim nobis opus est vitaticu quoniam et multus est ●stus multa sic cit●● multa solitudo Non iam licet in diuersorio requiescere non est quod ●matur ab eo qui non hic omnia sumpserit audi certe quid dicat virgines Mat. 25. ite potius ad vendentes sed profectae non inuenerunt Chrys hom 51. ad pop Aut. Let vs be prepared to this iourney as Chrysostome saith for we haue need of much prouision because there is much heate much drought much solitude no Inne no resting place no place of abode there is nought to be boght of him who hath not taken all things here Heare what the Virgins say Mat. 25. Goe rather to them that sel but going they found not What ought we then to doe wee must not so labour for the things of this life from which me must be taken and which wee must leaue behind vs but for those which concerne a better life and wee may carry with vs not for those things which shall haue either a finem tuum or finem suum o Finem tuum an t finem suum Bern. as Bernard speakes an end of thee if thou haue not an end of them either shall they be taken frō vs as they were from Iob or else we from them as the rich man was from his substance wealth but for those things which wee may carry with vs and may either bring vs to or adorne vs where wee must be perpetually and for euer It were a very foolish part and a sencelesse practise for strangers when they are in exile or far from their owne country in a forraigne soile and dwelling whence they are sure to be called either by their owne Prince or cast out by the Prince of the country to lay out all they are worth vppon some farme or Lordship there neuer prouiding for that which they may carry with them to their county adorne them when they come there specially if the so imploying of themselues their estate be a meanes to keepe them from the enioying of the happinesse of their country yea a cause that they shal be cast in to prison plunged into misery So it is but a madnes for vs to imploy all our care and spend all our time and endeuour for this life and things for it and the body vpon earthly and transitory things things wee found here must leaue here u 2. Corinth 5.6 And being here from home strangers in the body absent from the Lord and our owne land as the Apostle speaketh whence we know wee shall be called either by a naturall or a violent death ordinary or extraordinary taken away by God or thrust out by the cruelty of men neuer prouiding for that which must adorne vs there or further our passage yea procure our entrance specially when such things and the care for them which was ioyned with the neglect of so great things euen of so great saluation shall procure misery and punishment where the other would procure mercy and happinesse x Hic ista relinquuntur illa

expectation of death though diuers thought nothing lesse till a day or two before his dying day therefore hee addressed himselfe thereunto and besides his meditations hee called often for others to pray and often vsed praiers himselfe confessing and that often both his sinnes and his faith and vndoubted hope of saluation by Christ and with great alacritie he professed that he feared not death in what shape soeuer he came He brake forth often into heauenly speeches expressing his desire to be dissolued and to be at home with his God and Father professing not two howers before his death that he still felt the assured comforts of his saluation by Christ so finished his life in peace and ioy of the holie Ghost vttering neere his death these longing words O that ioy O my God when shall I be with thee Which ioy he vndoubtedly enioyeth and is with his God in glory and euerlasting happinesse Thus honorable and beloued you see by these things the worth and excellency of this deceased person honorable both by nature and grace the more his worth was by these naturall and spirituall endowments the greater our losse and the greater his gaine and the more cause haue we to sorrow for our selues though to reioice on his behalfe The whole hath cause to mourne and bewaile and many particulars to bewaile a part His honorable mother whom God hath depriued of hir sonne hir only sonne of such a sonne such ā staffe and stay of her age and such a ioy of her life His honourable sisters from whō the Lord hath taken such a noble worthy brother who would haue been not only a crowne of their honor but a furtherer of them in the way of piety and godlinesse to the crowne of glory His kindred and aliance who are depriued of such an honor of their house and such a glory of their name His kinde and familiar friends who are bereft of such a true harted Ionathan one that was very kind vnto them whose loue vnto them was wonderful specially to him whō he termed in his Wil his deare friend Sr. Ed. Harwood His seruants that haue such a master taken frō their heads the ground of al their future hopes And not these only but more generally others haue cause to mourne and bewaile as the Church who hath lost so hopefull and noble a Theophilus that would haue defended her truth and doctrine such an honorable Obadiah that would haue hid and protected her Ministers The common wealth and specially this little Shire whereof he was L. Lieutenant that hath lost so hopefull a Nehemiah who would haue set himselfe for the publike good and giuen example and encouragement to keepe the Sabboth and haue charged them so far as his power had extended to haue carefully obserued it and so gouerned them that he would not only not oppresse them himselfe but haue to his vtmost power prouided that they should be free from the oppression of others And here I will not omit that which may make the losse the greater something since brought vnto me by his deare friend of two purposes he had for experiēce to adde to the former grounds of his study the better to haue enabled himselfe for his Countries seruice The one by a voyage to sea into some places the knowledge whereof for war by sea would haue been most vsefull another by land into one of our neighbour countries fittest to haue enriched his mind in the knowledge of land-seruice Thus is there both generall and speciall cause of mourning and lamentation in respect of our selues but see what great cause we haue of reioycing for him What cause of reioycing and thankfulnesse hath his honorable mother though she hath lost her heire yet to speake in Chrysostomes words vnto her o At haeredem bonorumque successorem non habes quid malebas eum tuorum an caelestium haeredem fieri Quid vero cupis eum pere●ntiae suscipere quae paulo post esset dimissurus an permanentia immubilia non haeredem eum hab●isti sed ipsum prote Deus habuit Chrys hom 69 ad pop Ant. But you haue no heire nor any successor of your goods well and had you rather he should be inheritor of these of yours then of those heauenly What doe you desire he should enioy perishing things which within a small while he must cast away or permanent and immoueable Nay you had not an heire of him but God had him for you His honorable sisters in their sorrow may reioice ouer him for though as Chrysostome saith p Propriorum non fuit fratrum cohaeres sed Chr●sti constitutus est Chrysost quo ant He was not coheire with his priuate brethren yet he is made coheire with Christ And that not in hope but in present possession he now at his full age they but in their nonage as yet How may his worthy friends roioyce for him when we can say to them as Hierome to Heliodorus comforting him ouer the death of his Nephew Nepotian who died in his youth q Intelligeres illum non emori sed emig●are mutar● amicos non relinquere Hier. epist 3. Thou shouldst vnderstand that he doeth not die but decease And only change his friends not leaue them So they should be informed that he is not dead but translated hath not left his friends but changed them for far more honorable and glorious then they and so to reioyce in respect of him lest they may seeme to enuie his happinesse What cause of reioiycing hath the Church for him so deare a child of hirs that hath left the militant but is possessed of the triumphant Church that hath left the state of Militancie and warfaring and is in the state of triumphancy and victory How may the Common-wealth and this Shire reioyce ouer him that is taken from an earthly gouernment to an heauenly regiment from ruling with men to raigne with Christ and hath left these few corruptible ensignes of honor but now possesseth true honour and an immortall crowne Finally how may we all reioyce for him and change our note as much as may be forgetting our owne losses and thinking of his gaine As Bernard of his friend Gerard r Et meum faleor luctum poene in cantum conuertit dum intentus gloria ecius propriae ferè misoria obliuiscor Ber. super Cant. 26. And I confesse it turnes my mourning almost altogether into singing wholes being intent vpon his glory I forget almost my owne misery And now honorable and beloued to draw towards an end If for all this his losse and the want of his presence bee drieuous to you and that either in generall or particular you desire his presence and to see him let me speake to you as Chrysostome to some that were like affected ſ Ipsum cernere de sidera● eandem cum eo vitam viue sacram ocius illam accipis praesentiam Ch●ys hom 69. ad