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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

by their presēce praiers we were blessed for them for their sakes at their suites were many iudgements turned frō vs that otherwise would haue fallen vpon vs as Moses by his praiers tied the Lords hand that hee could not hurt Israel as for Ioseph not only Potiphar fared the better but for his the familie of Iacob Egipt prospered was preserued when other countries perished with famin in the time of want Doubtles as Elisha said to Iehoram i 2. Kings 3.14 If it were not that I regarded the presence of Iehoshaphat King of Iuda I would not haue looked towards thee nor seene thee so if it had not beene for their presence praiers God would neuer haue respected our armies and our generals to haue giuen them such reliefe as they found when they were often in distresse in Ireland elsewhere As Tertullian saith that k M. Aurel. germanicam sitm Christianorum fortè militum precationibus impetrato imbri discussam contestatur Tertul. aduer Gent. Apol. M. Aurelius the Emperor when he was in fight against the Germans and in a streight for water by his letters witnessed that the German thirst was driuen away with ashower obtained by the praiers of the Christian souldiers So may I say that from many streights haue wee and our armies obtained reliefe by them Yea as Moses and his praier ouercame more then Ioshua and his power and strength for l Exod. 11.11 when Moses held vp his hand Israel preuailed that is when he praied feruently Israel had the day of the Amalekites but when he let his hands down Amalek preuailed that is when he left praying the enemy got the better So may wee say of the faithfull of the land that at all times their suites to God when they were feruent preuailed more then the swords of our Captaines and souldiers their praiers were of more force then all their peeces their cries then all the Cannons of the Armie m Heb. 11.34 by their faith were turned to flight the armies of the Aliants But now when so many of these are taken away when they haue yeelded to nature and are receiued into glory haue we not cause to mourne with great lamentations Yes yes if wee did vnderstand those things that did belong to our peace and safety if we did conceiue rightly of things tending to our woe and misery if we doe not if we cannot it is because as Saluian saith to the Catholike Church n Repugnante contra temetipsum tua foelicitate Saluian l. 1. ad Eccles Catholiam Thy owne felicitie fighteth against thy selfe our prosperity our plenty standeth against vs and hath bewitched vs wee are so drunke with the pleasures thereof that as drunken men we see no danger though we lie open to infinite danger hereby Shall vse that of Saluian o Ablâtus erat a peccatoribus timor ne posset esse cautela Saluian de Feare was taken away from offenders that there should be no caution against it We are destitute of the feare of euill because we should not take care to auoid it and that it should come vpon vs vnawares God forbid God forbid let me be found a false Prophet But to draw to an end of this point Honorable and beloued had the old world cause to feare and mourne when Noah went into the Arke was it high time for Sodom to lament when Lot was taken away and hastened out of it by the Angell and haue not wee cause can we not mourne when so many Noahs Lots I wrong none as I take it though I honour some by this comparison are taken away and hastened away out of our Land Cities Trust me now or time will come when you shall trust me that we haue cause and cause againe to lament and mourne not for them who dying in the Lord are happy with the Lord rest from all their labours and miseries but as Christ said to the women that followed him Weepe not for mee but for your selues and your children so wee for our selues and our children for hauing been safe by them and strengthened through them they are taken away from the plague we lie open to it and it hastneth the faster because they that kept it from vs are remooued Men vse to fence and defend to keepe watch and ward ouer their corne fields whiles the corne and fruits are in them vnreaped vngathered when they are gathered and put safe into the barne thē is open tide as they say they lay them open to beasts of all kind and sometime set fire on the stubble So and so hath God dealt oft times with many lands and countries wherein his Church and the godly haue liued And are we better then they Nay as Saluian saith p Deteriores sumus quia meliores esse debemus Saluian We are worse because wee should be better hauing such examples to admonish vs haue we any priuiledge or protection more then they nay nay we haue no helpe vnlesse wee cease to doe euill and learne to doe well and labour to bee good and faithfull as they were and beleeuing this to bee true it may be as Tertullian speaketh in one place q Fides facit formidinem sormid● solicitudinem Tertull faith causeth feare feare carefulnesse so our faith may breed feare and our feare care to cease to be euill and learne to doe well that repenting for our sinnes and practising true piete we may still liue and eat the good things of the land Let vs proceed to a second point Doctrine 2 THere is no priuiledge no not spirituall that can preserue a man frō a natural death or the first deth out of no court can a man fetch a writ of protection against this Sergeant no place will preserue no person can be priuiledged from it Here the holy and good man the righteous and religious man is taken from the earth and dieth It is no maruel though as Iob speaketh r Iob. 14.1.2 Man that is borne of a woman is of short continuance he shooteth forth as a flower is cut down he vanisheth also as a shadow and continueth not But a man would thinke that ſ Iames ● 18 he that is begotten againe of Gods owne will by the word of truth that t Iohn 3.5 hee that is borne againe of water and of the spirit and so u Iohn 1.13 borne not of blood nor of the will of flesh nor of the will of man but of God yea x 1. Pet. 1.23 borne a new not of mortall seede but of immortall the word of God which liueth and indureth for euer A man I say would thinke that he should not die and yet behold the whole generation of Gods Children they all die in their appointed time and vndergoe death y Non supplicium sed ●ri●utum viuendi Seneca not as a punishment but as a tribute as the heathen man speakes which euery man must pay for his life

Though the foole die yet may not the wise man liue euer z Eccles 2.16 How dieth the wise man as doth the foole saith the Preacher but though the subiect die yet cannot the Soueraigne put away death with his Scepter a Psal 82.6 I haue said ye are Gods and ye all are children of the most high but ye shall die as a man and ye Princes shall fall like others But though Prince and people die yet are not the Prophets excused b Zach. 1.5 Your fathers where are they and doe the Prophets liue for euer Examples of other times experience of our owne teacheth vs that all of all sorts die and are gathered to their fathers Yea c Etiam muta Clamant cadauera Basil the dumbe and dead bodies cry this aloud to vs. As Basill of Seleucia saith of Noah hee preached without preaching euery stroke of the Arke was a reall sermon of repentance so euery corps wee follow and accompany to the graue preacheth really this truth to vs. And this truth hath certaine ground Reason 1 First because the Lord of life and death hath so decreed it d Heb. 9 27. It is appointed vnto men that they shall once die The decree was made Gen. 3.19 e Gen. 3.19 Thou art dust and to dust thou shalt returne If it be his decree it must needes haue a certaine effect the decree is certaine the euent is ineuitable f Psal 115.3 Our God is in heauen and he doth whatsoeuer hee will g Vol●isse fecisse est Cypr. de Duplici martyr Gods will is his deede as Cyprian saith if he haue once willd it it is as good as wrought if he haue decreed it it is as certaine as if it were done Reason 2 Secondly because all of all sorts and conditions are made of one mould and one matter h Iob 4.19 made of clay and earth whose foundatiō is in the dust which shall be destroied before the moth Hence the Apostle calleth mens bodies i 1. Corinth 5.7 The earthly house of this Tabernacle It is true that as there are difference of stars though al made of th same matter and difference of mettalls some are gold some siluer some lead some tinne but all made of one earth so are there difference of bodies some more excellent then other and made of a purer earth but yet all subiect to corruption as the matter whereof they are made is It being the body then that dieth and seeth corruption one must die as well as another Reason 3 Thirdly because all haue sinned and all haue sinne k 1 Iohn 1.8 9 10. If we say we haue no sinne we deceiue our selues and make God a liar The holy and beloued Apostle ranketh himselfe with others and confessed that he had still sin in him He i Qui se inculpatum dixerit aut superbus est aut stultus Cypr. de oper Eleem. that saith he is without fault is either proud or a foole saith Cyprian Then must all be subiect to death for saith the Apostle m Rom. 5.12 As by one man sinne entred into the world and death by sinne and so death went ouer all for as much as all men haue sinned Sinne the only cause saith one which enlarged deaths dominion and made all the world to become his tributaries for had it not been for sinne death had neuer entred into the world n Si Adam non peccasset mortem non gustaret Aug enchirid cap. 104. If Adam had not sinned he had not tasted death as Austin speakes And the Lord said o Genes 2.17 In the day that thou eatest thereof thou shalt die the death not actually but potentially become mortall Now that which is true in the root holdeth in the branches Reason 4 Fourthly because sinne which brought in death might be destroied againe by death this viperous damme by such a daughter this beast by such a brood had it not been for sinne death had neuer entred into the world and were it not for death sinne would neuer goe out of the world As Basill saith p Deiu mortem non fecit sed nosmet ipsi ex mente praua nobis ipsis etiam sponte attraximus quam Deus minimè prohibuit ne immortalem in nobis morbum conseruaret Basil serm 9. quod Deus non est author malorum God made not death but we our selues by our wicked minds of our owne accorde wee haue drawne it on our selues which God did not at all forbid lest it should keepe in vs an immortall disease And as Epiphanius bringeth in Methodius disputing with Proclus the Originist q Instar medicamentariae purgationis mortem Deus bene inuenit quo sic omnino inculpabiles in noxij inueniantur c. Epiph. haer 64. c. methodio God as the true Physitian hath appointed death to be a physicall purgation for the vtter rooting out and putting away of sinne that we may be made faultlesse and innocent and that as a goodly golden image saith he sightly and seemly in all parts if it be broken and defaced by any meanes must be new cast and framed againe for the taking away of the blemishes and disgraces of it euen so man the Image of God being maimed and disgraced by sinne for the putting away of those disgraces and the repairing of his ruines and decaies must by death be dissolued into the earth thence to be raised vp againe perfect and without default Vse 1 But what vse may we make of all this First it is a care that euery one ought to haue to know they must die and they cannot auoid it the decree is gone out against them from the highest court of Parliament and that from the most highest what contempt were it not to take notice of it eury one ought to labour to number his daies and truely to know his mortality the greatest as well as the meanest the wisest as the simplest for if any one then all and if any more then other the greatest for they are not the least but rather the most subiect to this as they challenge themselues to be of the finest of the common mould so they must know that they are not by that exempted from the common law of nature and force of Gods decree but as the finer the mettall or the purer the matter of any glasse or earthen vessell the more subiect it is to breaking so they to mortality And therefore both they and all must labor for this spirituall Arithmeticke To number their daies which is a religious meditation and sound consideration of their frailty and mortality A thing worthy euery mans best disposed thoughts and intentions for seenig euery man must die and hath a course to finish which being finished he must away it is speciall wisdome to learne to know the length of his daies as it were the length of his lease for as hee hath vsed himselfe in his

THE CHVRCHES 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 LONDON Printed by IOHN BEALE 1614. NODO FIRMO Virtutem antiquam haec spirant insignia multam Et Nodo Firmo gloria firma manet Sanguinis en quanto fueras dignatus honore Maior Auis meritis gloria facta tuis This ample Coate speaks auntient vertues praise Vnited with th'indossoluble knot His greater merits nobler trophe's raise To house and name which neuer be forgot SINGVLVM MILLITARE HONORIS Ecce detus dant prima decennia principe dignum ●n coelis illum proxima pene locant This honour was he grac't with at tenne yeares Before twelue more he climbes beyond the Spheares I. P. DOMINVS IOHANNES HARINGTONVS BARO DE EXTON c. Aspicis Herois vultum graphicamque figuram Ingenium Mores pingere nemo potest Effigiem verae virtutis Nobilitatis Candoris niuei Relligionis habes F. H. D. M. In this dead picture onely doth appeare A Lord and Lords sole heire to Country deare If his soules portrait 't were it would thee tell That here great Arts vertues and grace did dwell I. P. Cant. Col. Syd Suss In the Epistle Dedicatory in the margent at the letter r read exonerans TO THE RIGHT HONOVRABLE THE vertuous and worthy Ladies the Lady LVCIE Countesse of Bedford vvith her Right Honourable Mother the Lady ANNE HARINGTON Baronesse together with her Honourable Sister the Lady FRANCIS CHICHISTER All increase of true Honour and pietie THe holy spirit of God by his Pen-man St. Paul tels vs and teaches vs that a 1. Tim. 4 8 Godlinesse hath the promises both of this life present and of that which is to come Among which this is none of the least b Psal 112.6 The righteous shal be had in euerlasting remembrance Namely such a remembrance as the wise man speaketh of c Prou. 10.7 The memoriall of the iust shall be blessed Such a blessing it is as is d Pro. 22. ● Aboue great riches aboue siluer and gold For no man of any ingenious disposition but if hee had these two propounded to him riches with shame and pouerty and penury with true honour and good reputation and free choise giuen him but he would freely chuse the latter before the former yea such a blessing it is that men who were able to iudge thought it not inferior but aboue their naturall life As that learned Rabbi broght vp at the feete of Gamaliel speaking of his good reputation saith e 1. Cor. 9.15 It were better for me to die then that any man should make my reioycing vaine And Tertullian by a speech of his to the persecuting tyrants sheweth that thus they esteemed it and professed no lesse to the world f Ad Lenorem proxime damnando Christianum quam ad ●eonem confessiestis labem pudi●itae apud nos omni atrociorem poena omni morte reputari Tertull Apoll. VVhile you condemne saith he a Christian matron to a baud rather then to a Lyon you openly confesse for vs that we abhor the blot of Chastitie and honestie more thē all other punishmēts yea then death And this is that which the light of Reason teacheth men that for a man to die honourably is no death for a man to liue dishonourably is worse then death And as it is a curse for a man to suruiue his good name so is it a blessing his good name should suruiue him So that he which helps to keep the righteous in a blessed memoriall or remembrance hee doth but bring the promised blessing of God vpon the head of the righteous help●ng to honour those whom God would haue honoured and who haue honoured God yea as I may so speake he helps to pay Gods debt to the righteous hee hauing made himselfe a g Debitorem se fecit promittendo August debter to them by promise A thing that all ought to doe and not vnbefitting any no not the Ministers of the Gospell when as our Sauiour Christ saith concerning Mary h Mark 14.9 Wheresoeuer this Gospel shall be preached throughout the whole world this also that shee hath done shall be spoken of in remembrance of her And by whom more then by the Ministers of the Gospell who if they must honour her by reporting what she had done being but one act of pietie performed to Christ how much more may they do it for those who haue performed many and manifold workes of pietie and charitie to Christ and his members Vpon which ground I tooke my selfe warranted to expresse the loue and honour I bore towards your deceased honourable sonne and brother in speaking those things I did at his funerals concerning his truely religious life and right blessed death wherein I laboured to make euident to others for imitation that grace which God had made so eminent in him The whole Auditorie were much affected with it and many both godly and learned both Ministers and others desired much to haue it published to the world whereof diuers the same day set vpon and since by letters haue importuned mee much besides others in the name of many who haue but heard a flying report of the excellent graces and most worthy parts that was in him and deliuered by me haue still pressed me to imprint it to make that common to others which was so louely in the eares of those that heard it After all this I began to thinke that this proceeded from the Lord and to say with my selfe as the Apostle Peter to others i Act. 11.17 VVho was I that I could let God So who am I that I should let God thinking also with my selfe that that which was so desired of many might be by the grace of God profitable to many mo knowing that God hath not onely appointed his word to beget faith and teach godlines but by the same word hath sanctified the examples of godly men to prouoke to godlines as is manifest in holy writ yea examples are of that force that men are often won by them to the liking of the word who before had either a hatred or distaste of it and after by the word are wonne vnto God Many men must see the Gospell in the liues of the professors of the Gospell before they will beleeue it in the mouthes of the Preachers of it And as Chrysostome saith of the Gentiles k His quae dicuntur a no●●● non intenduni Gentiles sed his

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