added not to the substance but to the amplification of some vse which I could not for the straightnes of time deliuer In the commendations of this most commendable Noble thou shalt find some few things added which slipped out of my memory at the time when I deliuered it but not many and the like number added which came to my knowledge since At also one thing displaced namely his meditations vpon his sermons in the morning which he did after dinner I assure thee I haue set downe nothing as I deliuered nothing but the true and generall grounds of euery particular I knew my selfe diuers particulars I receiued of others who are iudicious honest religious agreeing al with the grounds of my own knowledge so as I had grouÌ„d to beleeue them I knew nothing why I might not then and now communicate them to thee whereby I may profit thee by the blessing of God more then my praise can honor him But if thou art one of the second sort knowing my vse to he very sparing in praising of the dead and so may wonder I should be so plentifull in the commendations of this honorable gentleman know I neuer had such a subiect to speake of whether thou respect nature or grace his earthly or heauenly condition For this cause I haue bin the more large and specially because he was a publike person more eies were vpon him and well they might be for hee was not so eminent in place as he was in grace for his gifts and graces power of religion were so excellent and rare as I neuer yet knew in any whom I had occasion to speake of I wish I might hereafter meet with some like him but I haue little hope though I do not despaire If I find any deseruing as he did I will not lessen their worthinesse nor darken their light specially if they be publike persons Yet meÌ„ must giue me leaue in all things to goe vpon my owne grounds and not tie me to their conceits Affection often blindeth those who are specially linked together when it can not deceiue other who are a far of often when friends highly thinke of their friends estate the physition discerneth better of their condition and finds both spirits and bloud tainted when they thinke they are in good health I would willingly set forth true golden vessels to the view of the world but I haue no affection to gild potsheards If I know mens liues I can the better iudge of their deaths if I knew they haue liued well I shall be better perswaded of their deaths if euill I shall be made to doubt much of that though it be seemingly good yet I had rather thinke charitably then speake confidently In this kind if I speake sparingly I pray men 〈◊〉 blame those who giue me no more ground and not to reproue me that dare not be so bold as some others I will adde no more neither will I longer detaine thee gentle reader from Gods word of life and death nor from the life and death of this worthy noble I pray God giue thee as much good by them as I intend to thee to thy heart and life and so farewell Thine in the Lord Iesus RICHARD STOCKE Faults escaped in Printing Pag. 19. line 14. vrbilius r. vrbicius p. 44. l. 1. County r. country p. 47. l. 14. take out he p. 47. l. 15. r. he only p. 54. l. 4. im r. him p. 85. l. 25 seruants r. sermons p. 86 l. 4 that vpon r. that as vpon p. 93. l. 10. beauties r. beautie In the margent Pag. 3. Ier. r. serm p. 22. etiam r. Basil p. 33. voluisse r. Dei voluisse p 35. c. r. ex p. 42. vituticu r. viaticu p. 46. ledere r. ludere p. 53. trahence r. trabente ibid pretiosum r. pretiosam p. 90. vites r. viles p. 93 et fi r. et si A Sermon PREACHED AT THE Funerall of the Lord HARINGTON MICAH 7.1 2. Woe is me for I am as the Summer gatherings and as the grapes of the vintage there is no cluster to eate my soule desireth the first ripe fruits The good man is perished out of the earth and there is none righteous among men THe elect vessell and holy Apostle both for Iewes and Gentiles Saint Paul telleth the Corinthians and in them the whole Church that they were a 1. Cor. 3.9 Gods husbandary whence it will follow and out of relation that the Minister is Gods Husbandman Now the secular husbandman hath and obserueth his seasons to sow his seed and his ground to cast his corne into as hee soweth some in the Autumne and fall of the lease some in winter and dead time of the yeere some in the spring and renewing of the yeere some in a dry season and some in a wet some in a moist clay and some in a dry sandy ground and as the holy Ghost speaketh b Esay 38 25 26 Hee soweth the fetches and cummin and casteth in wheat by measure and the appointed barley and rye in their places And all this for his God doth instruct him to haue discretion and doth teach him As the secular so the spirituall husbandman hath his seed for all seasons and for all grounds all hearts some for the time of mercy and iudgement for the season of mirth mourning as wet and dry seasons some for the birth buriall as for the spring and fall some for them who sorrow in Sion and some for them that reioice in Ierusalem and as Esay speakes c Esay 61.2 to preach the acceptable yeere of the Lord and the day of vengeance of our God and to comfort all that mourne And all this because his God doth instruct him to haue discretion and doth teach him And as the same Prophet saith d Esay 28.29 This also commeth from the Lord of hosts which is wonderful in counsell and excellent in works Now to allude to the words of Saint Paul e 1. Corinth 3.10 According to the grace of God which is giuen to me as a skilfull master builder c. As Bernard speakes of himselfe so I of my selfe f Non sum Propheta non sum Apostolus Prophetae tamen Apostoli audeo dicere vice fungoâ— quibus non equor meritis eorum impliâ—or curis super Cant. Ier. 46. I am no Apostle and yet I may be bold to say I am in stead of a Prophet of an Apostle I supply the place and serue in the turne of a Prophet and an Apostle and though I am inferior to them in fitnes and abilitie yet I am incumbred with the same cares I say then according to the grace of God giuen me as a skilfull husbandman in my measure I haue thought this portion and this measure of the eternall seed of God fitting this season seed of sorrow for a season of sorrow and a portion of Scripture containing lessons of lamentation for an Auditory which I know
exurgit libido Si libido compressa est succedit ambitio Sâ— ambitio contempta est â—ra exasperat iâ—sta superbia vinâ—tentia inuitat inuidâ—a concordiam rumpit amicitiam zelus abscindit Cogerâ— maledicere quod diuina lex prohibet Compelleru iurare quod non licet Tot persecutiones animus quotidie patitur tot periculis pectus vrgetur delectat inter dioboli gladios diu stâ— re cum magis concupiscendum sit optandum ad Christum subueniente velociter morte properare Cypr. lâ—b de mortal Reu. 22.17 What do we else in the world but fight a combat with Satan then with daily conflicts incounter his darts weapons wee must grapple with couetousnes wantonnes with anger ambition we haue a daily and tedious combate with the corruptions of the flesh and inticements of the world The mind of man is beseiged and beset on all sides with anoiances from Sathan so that it is not able to resist or withstand euery one If couetousnes be ouercome of vs some euill affection will assaile vs if that euill affection be strangled vaine glory will afflict vs if vaine glory be despised wrath will incence vs if wrath be pacified then pride will puffe vs vp drunkennes will prouoke vs enuy will breake concord heate will interrupt friendship Thou shalt be forced to curse which the law of God forbiddeth Thou shalt be constrained to sweare which is not lawfull The soule suffereth so many persecutions daily the heart is pressed with so many dangers and doth it delight still to abide amongst the swords of Sathan and not rather desire by the meanes of a speedy death to hasten to Christ When he shal then be pulled froÌ„ this euil brought to this good to enioy sooner the presence of God the lamb yea as a bride to his beloued Bridegroome that that which the bride desired that he would come that she might haue his presence he inioies before his general coÌ„ming preuenting as it were his coÌ„ming by his going to him by the means of this imature doth Now how should that but be a welcome guest how but a choice blessing which as a gentle guide leadeth him to his Christ carrieth his soule to hir beloued husband This was the resolutioÌ„ of Ambrose who neither loathed life nor feared to die because saith he we haue a good Lord to goe to This was the faith of Simeon who hauing Christ praied to depart in peace This was Saint Pauls gaine when he said to die is to me aduantage because this passage was a dissolution this dissolution was to be from the body this his being froÌ„ the body was to be with Christ though it came vntimely Thus may and ought euery good man to resolue with Ambrose to pray with Simeon to triumph with Paul when hee shal be carried swiftly from the Coast of his banishment towards his owne country not with the wind onely against the tide not with the tide against the winde but both with winde tide to the hauen of happines to the Heauen of blessednes where hee shall enioy the presence of God and the Lamb Psalm 16.11 in whose presence is fulnes of ioy and at whose right hand there are pleasures for euermore Thus much out of my Text fitting the present occasion ANd now Honorable and beloued I know you expect some discourse of me and from me of the life and death of this truly honorable Lord. I professe first to you that I haue often grieued at the licentiousnes of many of my brethren in this kind whereby they haue beene very offensiue and made themselues euill thought of and those they coÌ„mended neuer the better but haue giuen the occasion that the hearers who knew the deceased better then themselues haue raked into their liues and ripped vp their former carriage to their great disgrace laid open that which happily would haue beene kept secret if this occasion had not drawne it out But yet herein me thinks I saw the ouer-ruling hand of the most wise God ordering mens sinnes and infirmities to make good his owne word t Prou. 10.7 The name of the wicked shall rot So that as Austin speaketh u Hoc ipso quod contra voluntatâ—m Dei fecerunt de ipsis facta est voluntaâ— eâ—â—â— Aug Enâ—â— Laurent â— 166. In this that they did against the will of God is his will fulfilled by them But yet I haue euer iudged it most fitting to speake somewhat liberally so it might be done warantably of publike persons and eminent men deseruing well Spe vel re of the Church and common wealth that they may be brought to see their losse and they made sensible of the hand of God in depriuing them of such notable meanes of their good and worthy instruments of their peace and prosperity as of his kingdome and glory Thus iudgeing I will so practise in the present by your patience to speake a few things of this deceased honourable person the most hopefull Gentleman of a subiect for the common good of the Church and common wealth if my loue deceiue me not that many ages haue afforded vs of what ranck condition soeuer they were I say a few words of his life and death by your patience that when wee see his worth we may conceiue of our owne losse and be assured of his gaine and so in sorrowing for our selues yet we may reioice ouer him In speaking of whom I feare u Ne tanti viri laudes oratione mea eleuareÌ„ magis quam exornarem Chrys de sacerd lib. Bern. serm supra Cant. 34. as Chrysostome did when hee fell occasionally into the commendations of Saint Paul Lest my speech should rather blemish and diminish the praise of so great a personage then any waies adorne it I will doe what I can and if I satisfie not mens expectations as Bernard in another case Culpetur sane ingenium non voluntas Blame my wit and not my will But why hold I you thus in suspence I will passe by the birth of this honorable person and his progenitours though it be worth the esteeme to be borne of those that are truely worthy and antiently noble to descend from their loines Yet it is more properlie anothers then his commendations and is common to those who haue nothing commendable in them nor haue any profit by it no more then a channel or riuer that sloweth from a pure and wholesome spring if it be corrupt defiled whereof the world hath too many who are not so much honoured by their noble auncesters as they dishonour them and their stocke Dignitas in indigno ornamentum in Luto saith Saluian x Saluian ad eccles cathol lib. 2. Honor in an vnhonorable maÌ„ is like an ornament in the dirt a iewell in the dunghill more defiled then it can adorne Alas for griefe that in this age of the world it may be spoken to many which Nazianzene reports was sometime spoken
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 wheÌ„ 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 wheÌ„ they Å¿ 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 noÌ„ 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 mâ—â—iâ—st in suorum mortibus non putâ—bat Salutanuâ— 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 totuÌ„ 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 iniâ—ica cernebant Saluian lib. 8. de Gub. Dei Who can say that it is without cause being meÌ„ 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
by their preseÌ„ce praiers we were blessed for them for their sakes at their suites were many iudgements turned froÌ„ 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 theÌ„ 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 sormidâ— 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 froÌ„ 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 Å¿ Iames â— 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 â—riâ—utum viuendi Seneca not as a punishment but as a tribute as the heathen man speakes which euery man must pay for his life
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 â— 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 multiâ— trah nec illius parui pretiuÌ„ deponens magnum accepâ—sses nunquid illum incusasses nequaquamsed potius suisses admiratus Itidem nunc propositae sunt duae vitae temporalis aeterna ipsas autem venundat Deuâ— Sed hanc nobis non illam vendit quid incipientium instar pueroruÌ„ 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 persoÌ„ 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 substaÌ„ces 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 froÌ„ 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 quaÌ„ pugna aduersus diabolum quotidie geritur quam aduersus iacula tela conflictationibus assiduu dimicatur Cum auaritia nobis cum impudicitia cum irâ— 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
so deerly esteemed Sr. Ed. Har. neither did he admit him but after a great time of acquaintance and him only did he acquaint with these priuat and secret holy duties saue but when for his better informing he had confereÌ„ce with some learned Ministers And all this pietie and godlines did this noble heart practise in this age to speake no more particularly you may if you please apply it to other particulars in this age I say which is such as Saluian complained his times were that is wherein h Si quis ex Nobilibus conuerti ad Deum caeperis flatim honorem Nobilitatis amittit O quantus in Christiano populo honor Christi est obi religio ignobilem facit Salâ— lib. 4. de Gub. Dei If any of the Nobles began to be conuerted vnto God straight way hee lost the honour of his Nobilitie O how great is the honour of Christ among Christians where religion makes men ignoble This is for Atheists or Papists it is enough and too much for them to scorne men for religion how impious a thing is it for Christians to contemne men for the religion of Christ As Hierome to some i Qui christianum te dicis Gentilium arma depone aut si tu numero hostiumes ostende te libere aduersariuÌ„ vt Ethnicorum suscipias vulnera Hierome Thou which callest thy selfe a Christian lay downe the weapons of the Gentiles or if thou art of the number of the enemies freely professe thy selfe an aduersary that thou maiest feel the smart of infidels So I to these if you professe your selues Christians Oh that you would turne Atheists or Papists or else lay aside the bitter arrowes of Atheists and Papists if you bee of the number of such professe your selues no longer Christians but such that you may be esteemed for such and either be auoided or rewarded as such Pardon I pray you my digression In this age I say thus affected wherein as Saluian speaketh in the place before k Per hoc omnes quodammodo mali esse coguntur ne vites habeantur Salu. ib. vt supra By this meanes all in a manner are compelled to be euill lest they should be accounted vile Euen in this age was this Honorable worthy that I may speake in the phrase of the Apostle with some change l Philip. 2.15.16 Blameles pure and the sonne of God without rebuke in a naughty and crooked nation amongst whom hee shined as a light in the world holding forth the words of life and did reioice in the day of Christ that hee had not run in vaine neither had laboured in vain yea resolued with the Kingly Prophet Dauid that if this were to be vile when it was for the Lord for his seruice he would yet be more vile then thus knowing well the time should come that he should be had in honour of those that dishonoured him and that for these things Now all this pietie was inseperably attended vppon with two inseparable fruites of true godlines the manifest proofe of the truth of it Loue to all religious persons and specially to faithfull and painefull Ministers and abundance of compassion towards the needy saints and members of Christ of which many particulars might be giuen but one may serue for many I am certainely and credibly informed that since his returne froÌ„ his trauels by way of thankfulnes to God and for refreshing of the poore members of Christ he gaue yearely by the hands of a priuate friend besides many and many occasionall workes of charitie the summe of twenty pounds and in the first Sabboth saue one he was in the land after his returne hauing spent the Saturday before it with his Turor in fasting praier thanksgiuing he spent in publike hearing the word receiuing the Sacrament giuing to the poore of that place into their bason fiue pounds and gaue other forty pounds to be bestowed vppon poore Ministers and other Christians for the reliefe of their present necessitie yea such was his liberality in this kinde which is come to my knowledge by his accounts that he gaue the tenth of his allowance to the poore and other good vses his allowance being a thousand pounds the yeare besides what hee gaue in the way as hee walked and trauelled and in the streetes which he did often and much but what it was no man can tel Finally all these were beautified and adorned with such admirable humility as is rarely found in any specially in those that haue things which naturally for the most part puffe vp the minde as nobility and many naturall indowments Nay not in those who haue many spirituall prerogatiues many gifts and graces that haue learned Christ yet haue they not so learned of Christ as this Honourable worthy had done to be m Matth. 11.28 Meeke and lowly in heart Of which I will vse and to whome I will apply onely that of Bernard n Decor animae humilitas est verum in eo qui grauiter peccauit sâ—amanda non tamen admiranda humilitas At si quis innocentiam retinet nihilominus humilitatem iungit nonne is tibi videtur geminum animae possidere decorem Bern. supra Cant. serm 45. The beauties of the minde is humility but in him who hath griuously transgrest howsoeuer humility may be to be imbraced yet not at all admired But if a man keepe his innocencie and withall addes himilitie seemes not this man vnto thee to posses a double beauty of his soule This Honorable vessell was double gilt with true and intire innocencie though imperfect through humane frailty and true humility Thus was hee decked and thus were all his graces and gifts adorned all seeming and truely appearing such as they were because hee was by this so nigh to men and not by loftines and pride lifted vp aboue and remoued from men Thus haue I discoursed to you of his life and am come to the 15. of February last past when hee was visited with sicknes from God whereof he died Touching his carriage and comforts therein wee cannot doubt but that it was very religious and these very great when such a life went before wherein there was such preparation and prouision such a foundation laid vp in store against this euill day I am onely accquainted with them by report for I was neuer with him though I much desired it and often yet the wisdome of those that were about him thought it not fit fearing not his death till it was very late he without hope of recouery and I diuers miles remote from him That which was deliuered vnto me by one that was with him all the time or most of his sicknes whom I dare trust not mine owne eares better otherwise I am iealous of all friends reports in this case I will deliuer vnto you as briefely as it was deliuered vnto me which was thus From the first day of his sicknes hee apprehended strongly the
Her face with teares besoyld Her brest with swellings throbs and sighs quite rent If heau'n had not both strength and comfort sent Such Lord such sonne few Ladies euer gaind And therefore none haue tasted such a losse The happinesse wâ—ich she before attaind Doubleâ—h the griefe and greater makes the crosse The losse was great the crosse much greater sute Thanks to the Lord who strength gaue to endure Yet may we well that mother happy deeme That brought to light so great an ornament Vnto this land that we may iust esteeme VVhole months whâ—re yeeres in teares and sorrow spent For his vntimely death his sudden fall VVhich hath amaz'd and terrifi'd vs all Who doth not see the dreadfull glorious God Threaten this Realme with iudgements manifold VVhen thus he shakes at vs his iron rod Is too Mole-blind this say I dare be bold Pillars demolisht of a pallace great The ruine of the frame do truly threat Since that tall Cedar chiefe of all the rest Prince HENRY fell by sad disastrous fate No one that grew in our English forrest Gaue such a blow vnto the Church and state He was too good for vs vnworthy we Of such a treasure such felicity His vertues haue him call'd aboue the stars Earth was vnworthy such a diamon He novv partakes not of our brawles and iars For mourning weeds white robes he hath put on Sinne griefe and teares haue tane them to their wings And with the Lambe he Hallelu-iah sings Then let vs cease for to bewaile with teares That happy soule possessing heauenly ioyes That no tongue can expresse no humane eares Hath euer heard no earthly wit can poyse Let vs lament our selues our sinfull liues VVhich of so precious iewels vs depriues By F.H.D.M. An Epitaph vpon the said rightly honored Lord in life and death in English Iambicks HEre liet Lord Harington the second of that house Who scarcely left his second in the Brittish I le In honour true in vertue matchlesse pietie The Phaenix of our age in whose graue countenance The graces sat the Muses lodged in noble Brest At twenty yeares whose wisdome great did farre excell The hoary head of long and good experience Too good for earth fit to adorne the highest heauens Where now his soule liues raignes in celestiall ioyes His body here reseru'd till the last iudgement day His name like ointment sweet through all Europa smells And shall so long as vertue and religion Shall find renowne in these cold Nothern Climats By F H.D.M. Another Epitaph HEere lies interred young Lord Harington Heire to his Fathers worth and dignitie And now by too too soone succession Of fathers fates heire to eternity His body in his grand dames bosome is His minds suruâ—ving vertues speake his blisse His noble birth to learned Arts mode way His learned arts on vertue still attended His vertue on true piety did stay His piety hath him to God commâ—nded His birth his Arts vertues and pious grace Alot him earths large praise and heauens place The Church tels what a patron now is gone The Common-weale did him a pillar deeme He was his houses hope truthes Champion The good mans friend indeed as he did seeme Their patroâ— pillar champion hope and friend They waile and marke where misery will end I.P. Cant. Coll. Syd Suff. To the liuing memory of the late and last Sr. Iohn Harington Knight Lord Harington Baron of Exton To the Booke GOe and speake tru h It is thy office now Not onely to enforme our liues but how By â— are examples miracles agree With praiseâ— and wiâ—h praecepts This was hee His praise will not dishonour simple truth To say but what he was and but a youth To the World If thou wert all dull earth I should beleeue Thou hadst no sence to feele nor soule to greeue But ô thou art compol'd of suâ—ler parts And seeâ—t thy losse engrauen in our hearts The purest part of all thou art alas How fraile art thou then was as fraile as grasse To England Thou hast beene beaten many thousand yeares VVith seas and yet art safe But ô teares VVill more endaunger thee he was in thee The Hand thou the sea where such men bee Beaâ—en with rage of changes yet they stand Safe in themselues and fix'd as any land To his Mother and sisters Rather then tell how good he was I will Perswade you to forget yet weepe your fill For such a Sonne O death and such a brother Is rare as heauens great eye that hath no other To his Friends To all that vertue loue I doe commend This title It was al one to be his friend And good who hath no claime and title now He doth not him but vertue disauow And yet he had one nearer then the rest Sr. Ed. Harwood He liu'd at houshold with him we at feast To the Arts. Ioy he is gon he would haue diu'd into Your deepest secrets and your knots vndo As vnknown â—ricks discouerd easy seeme He would to vâ— reduce you not esteeme To Religion What hast thou lost ô sacred misterie Thy Nurse and yet thy Childe He did not die To thee of all the rest he was aliue They martyr and now dead he doth more thriue In thee ô no his state takes no increase Full of the ioies of God he liues in peace To Death Poore vncreated nothing to contend To make all things like thee yet misse thy end Canst thou hold him one houre ô enuious death Or touch his last yet euerlasting breath O No that fled where thou shalt neuer come Though here a while thou triumph on his Toombe Thomas Roe Knight