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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16522	A sermon preached at Flitton in the countie of Bedford at the funerall of the Right Honourable Henrie Earle of Kent, the sixteenth of March 1614. By I.B. D.D.	Bowle, John, d. 1637.	1615 (1615)	STC 3435; ESTC S106815	24,390	50

but he that enioyes him yet the inward ioy of his saluation sent forth as Austen speakes of the Egyptians quasdam eiaculationes certaine winged darts vnto Heauen His heart was like a Furnace and his words though short were as so many sparkes of deuotion I haue a relation from his Chaplaine to whom in priuate hee disclosed the burden of his conscience His bodie being decayed with age and wearied with sicknesse our Aduersarie who is a seeking Lion sought to deuoure him His priuate confession shewed the particularitie of his temptation The Deuill presents to his melancholy fancie the power of Witches tempting him to conceiue that for his sinnes God had forsaken him and giuen him ouer to the malice of Sorcerers striuing to make him thinke that this his weaknesse and sicknesse was hot a defect of nature but an effect of Satan Thus was our good Earle winnowed but he that prayed for Peter prayed for Henrie that his faith might not faile And faile it did not Gods Spirit brought vnto his memory the mercie of God to Dauid repenting the power of God against Balaams cursing and now he found the comfortable fruit of reading the Scriptures in them he found Balme of Gilea● comfort and consolation against the power of hell and darknesse Hee concluded an humble confession with a firme resolution that God would bee mercifull as to Dauid that God would bee powerfull against Balaam that God would not forsake him notwithstanding his sinnes that hee would not forsake God notwithstanding his sicknesse If any man d●m●und and say Is this the peace of Simeon where there is such temptation I answere that peace is the end of a combate In that soule where there is no spirituall cōbat there is no spirituall peace For as wee teach against the Church of Rome that our faith is not swallowed vp of doubting So wee teach according to truth that a true faith is troubled with doubting When a man considers his owne demerits then hee iustly doubts of mercy when a man considers Christ his merits hee firmely trusts in Gods mercy As in a battaile all the time of the skirmishing there is doubt But when the enemie flyes and is put to rout then there is no doubt So in the soule all the while the Deuill flings his fiery darts there is doubt but when hee is conquered by the sword of the Spirit then there is no doubt As therefore you reade of the Poole of Bethesda First the Poole was troubled and then the sick were healed so this noble Earle first felt a troubled spirit to trie him and then the ioy of the holy Spirit to comfort him And surely it was the holy Spirit for it neuer left him after it had found him The last words that euer man heard him speake were three Amens to his Chapleins prayers concluding his life as the holy Ghost doth the Scripture Amen Reuel 22. 20. Amen Reuel 22. 21. As Christ concluded his Crosse Amen This day shalt thou bee with mee in Paradise Luke 23. 43. To which Paradise I doubt not but his blessed soule is gone before God grant that ours may follow after That we may all depart in peace to the fruition of eternall happinesse Amen Amen Amen * Gre. in Ho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonat vt Verbū possit audiri Chrisost. sup Matth. Vox est sonus confusus qua vult aliquid dicere ille qui clamat Verbum est sermo mysticus quo Deus mysterium suae voluntatis ostendit Gloss. Verbum clamat in voce Beda Per vocem nunciatur per Verbum ostenditur a Luk. 2. 8. b Luk. 1. 41. c Luk. 1. 39. d Luk. 2. 25. e Luk. 2. 27. f Martial g Deut. 31. 3. h Deut. 31. 2. i Lib. 1. Cap. 12. * Citatur à Kimitio in hunc locum k Act. 5. 34. l Ios. 1. 2. m Luk. 2. 25. n Deut. 34. 4. o Luke 2. 30. a Gen. 15. 15. b De Ciuit. Dei lib. 19. cap. 11. 〈◊〉 c 1. King 10. 18 a Verse 25. * 1. * 2. b 1. Sam. 25. 2. * And 36. 37. v. * Contra Iouini c Dan. 4. 33. a 2. Sam. 18. 9. and 14. b 1. King 21. 19 c H●st 7. 10. d De Paenitentia e Zach. 5. 7. f 1. Kings 19. 4 a Lib. de morte b Citatur a Ludolpho in 2. Lucae a Sen●●● b Meditat. c Consolati Philosophica d Epist. 1. ad Dom. e Phil. 3. 8. 9. * Libro de bono mortis cap. 2. a Libr● de mortalitate b De bono mortis cap. 2. c Con●e● d Iob. 7. 1. Editio Hieroni. a Aug. de Ciuit. Dei lib. 1. cap. 19. b Iibid. cap. 23. c Plato in Phoedone d Aug. de Ciuit. Dei lib. 1. cap. 21. a Aug. de Ciuit. Dei lib. 1. cap. 27. b Ambro. de bono mortis cap. 2. c Tract 9. in Epist. Iohan. b Ier. 50. 23. c Psal. 2. 9. d Esay 58. 1. e 1. Cor. 3. f 1. Cor. 4. g Heb. 1. h 16. i 16. k 2. King 2. 24. l 1. King 13. 25. m Ioel 1. 4. n Io. 4. 7. o Mat. 3. 17. p 2. King vlt. q Ezra 1. r 1. King 10. 8. s Mat. 12. 42. t Rom. 22. 9. a Mat. 6. b 1. King 18. c Hom. Ethi d In verba Apostoli e Gen. 9. 25. a Lib. de Mo●tal * Rom. 14. 7. a Ionas 1. b Osc. 7. c 1 King 18. d Ionas 2. f Luk. 23. g Act. 7. h Act. 9. i In Psal. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lucian a Bernard De Ciuit. Dei l. 1. 2. Manner a De Ciui li. 1. 3. Time b Seneca c Mat. 6. Vt dum semper ignoratur quasi proximus esse credatur id Bas. vt nec impij desperarent quasi nullum tempus relictum poenitentiae nec boni quasi longum tempus patientiae a Cyprian b Ser. Par. 38. Bor. vnus latro in fine bene poenituit ille quidem vt nullus desperet solus autem vt nullus praesumat c Ang. conf Aug. de verbis Domini a Praese aduersus Haereticos b Psal. 82. 6. c Psal. 186. 16. * In Psal. 1. Deafe many yeeres * 2. Sam. 18. * In obitu * Verba Taciti de Galba Omnium iudicio indignus Imperio nisi imper asset a Conf. 1. a Dioge Laer. in V●a Arist. a Luke 15. 21. b Luke 16. 3. 4. Death * Peter

in the 15. of Luke of a prodigall sonne in the 16. of Luke of a prodigall seruant and prodigalitie brought both to beggery the one with shame came crying to his father the other said he was driuen to cozen his Master Our honourable Earle therefore professeth in his Will and Testament that hee did not build yonder Monument of stone for any vaine glory but as an Emblem to his posteritie that their house was ruinated by Richards prodigalitie was restored by Henries frugalitie Such a curse followeth Absolon Such a blessing followeth Ioseph I call not euill good I apparell not vice with the Liuery of vertue It was not basenesse but prouidence that laid the foundation It was not oppression but time that finished this building You of this Parish know his voluntary contribution to publike charges whereof hee was freed by Law You of the Country know his perpetual hous-keeping his relieuing of the poore his feasting of whole Townes at publike times and solemnities He knew full well that a man may better cheape keepe a constant and good house then an vnconstant and wicked harlot In one word Iacob prouided and God prospered But all these Heroicall politicall Oeconomicall vertues are common vnto Traian aswell as to a Christian all these things without grace are not a naturall but a painted floure of glory Except wee can find that he was as good a seruant of God as he was a Lord of men omnis humana Iustitia simil●s est corpori caput non habenti All humane Iustice saith Lactantius is but like a body without a head Is but the shadow Is not the substance of vertue Let vs leaue him therefore as a Lord of men and consider him as a seruant of God To expresse which attribute of a seruant I find two other words in the Text the first doth expresse the duty of life the second doth afford securitie in death I Secundum verbum according to Gods word in liuing 2. In pace according to Gods will in dying His life was secundum verbum according to Gods word whether you consider his publike or his priuate deuotions His publike deuotions in fauouring and honouring the Lords Prophets like another Obadiah he fed them at his owne Table hee vsed them with all respect of their calling he accounted them as the Angels of Gods Church and not as many politikes doe the basest of Ieroboams Priests Hee knew that those that serued at Gods Altar were not to bee accounted as the retriment of the people It being an infallible consequence that he who despiseth Gods Ministers doth contemne God in his Ministers If Christ be Christ Christians will honour the Ambassadours of Christ. Atheisme is the mother and contempt the daughter of prophanenesse Next his deuotion appeared in the doctrine and discipline of truth against superstitious Idolatrie and ignorant noueltie Let me record what I know what he knew and professed For although Iuy cling about the Oake yet is not the fruit of the Oake It cannot be denied but that some that had more zeale then knowledge and I feare notwithstanding their frequent lip-labor more knowledge then conscience I am sure more sacrifice then obedience shrowded themselues vnder his protection which through the defect of his hearing hee could not auoid being compelled to entertaine such as the partialitie of some about him did commend vnto him but for his owne iudgement he euer desired men of religion void of ostentation men of conscience free from faction accounting the established Apostolicall discipline of the Church of England to be preferred before the lunacies and Fansies of Consistorian confusion Lastly his publike frequenting of Gods Temple not his priuate Chappell where through want of hearing he was rather a Spectator then an Actor gaue so good example to his houshold to the Inhabitants of the Towne and Country as the good that came thereby did testifie to all the world how much it concernes euery great person to bee either a Michael a Leader of Angels or a Lucifer a Captaine of Deuils I expresse my selfe Truth and Religion seeke no corners no woods no chambers no places no persons of darkenesse God doth giue that blessing to the publike Temple that he doth not giue to a priuate Chappell Indeede they are Chappels of ease more for their ease then their honor As though we cannot adore the God of heauen except we be attended like Beronice with pomp on earth If at the day of Iudgement we shall all stand in the Valley of Iehosaphat If the foure and twentie Elders doe cast their Crownes at the feet of the Lambe I beseech you must we for flate contemne the publique assemblies Our most noble most humble Earle knew that in respect of our sinnes the bloud of the poore Virgins Sonne doth equally wash the soule of a Lazar aswell as of Caesar. Therefore as there is but one common saluation so there ought to bee a common and a publique and a ioynt humble Inuocation His priuate deuotions were performed without a Trumpet I will not make them more by Arte then they were in heart Pray hee did pray hee did euery morning and euening pray hee did in his owne person pray he did in his Chamber without any other witnesse then the witnesse of a broken spirit to God Some one necessarily saw and obserued him as Daniel was obserued to pray towards Ierusalem but he did not pray to bee seene though hee was seene when he prayed As Christ went vp to Mount Oliuet which mountaine he chose for solitarinesse not for greatnesse His prayers ended his bodie refreshed his minde quieted the rest of the day he spent in reading the Scriptures and the Commentaries of holy writers in reuoluing the Histories of Church and State In few words the vanities of the world did not draw him from a constant and continuall course of Pietie So that the latter part of his life was like the daily reuolution of the Sunne in a seasonable and infallible and a certaine Spheare of Vertues His death was the last Sceane of all his labours which as I was informed was like to Simeons in the comfortable peace of his soule Great is Gods mercie when the earthly Tabernacle of the bodie doth so sensibly decay that wee finde our deaths before we feele it His body you know was ploughed with furrowes of age which caused him to keepe his bed before any but himselfe saw his period A Phisitian was sent for whose presence is mixed with feare and comfort but to him who was prepared his Phisitian brought neither cōfort nor feare He reioyced that hee trusted not with Asa in his Phisitian but in his God And according to that confidence hee exhorted his affectionate brother with words of grace and pietie He put his house in order like Hezekiah and with great patience expected the howre of his dissolution His want of hearing excluded all possibilitie of externall comfort but he felt a Comforter within which none can tell