pop Ant. Doe you desire to see him then liue a life like vnto him and so you shall the sooner receiue that his sacred presence So I to you lead the same life with him and you shall soon enioy his holy and comfortable presence but if you will not neuer looke to enioy him and it again If this were the way that he trauelled Eastward to the heauenly Hierusalem if you goe Westward towards the cursed citie Hiericho you shall neuer come to Hierusalem the place of blessednesse and happinesse For if this be the way wherein he hath passed in the end whereof he hath attained to blisse and happinesse and if this be the only way when there is but one way whosoeuer walketh in another way cannot come to this estate If he in the way of true chastity vpright iustice holy piety hath now the fruition of happinesse and enioyeth the presence of God himselfe and his Sonne and his owne blessed Sauiour Lord and husband Who soeuer imitates not him in these I say not whosoeuer attaineth not to the imperfect perfection of these things that he had done but whosoeuer doth not carefully striue to it but liues in vnchastity and vncleannesse in iniustice and vnholinesse either scoffing contemning and neglecting this way and course shall enioy hell in stead of heauen torments in stead of blessednesse the iust wages of God for such workers of iniquity But to conclude all It is written of Hierome that when hee had read the life and death of Hilarion and saw that after hee liued religiously he died most comfortably and happily said Well Hilarion shall be the champion that I will imitate So now that you haue heard the life and death of this Right worthy Noble and are truelie informed how truelie religious the one and certainly comfortable the other was say you with Hierome well This noble shall be our champion whom wee will imitate we wil follow his Chastitie his Iustice his Piety will we imitate And so if you indeuour and doe say and performe you shal be sure to enioy that in future time which he possesseth in the present heauenly and eternall blisse and happinesse through the merits and mercies of Iesus Christ to whom with the Father and the Holie ghost be ascribed of vs and in all the Churches of the Saints All glory and maiesty and dominion and power now and for euer Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obitum inopinum praematurum Clarissimi Baronis D. Ioannis Haringtoni Altae Indolis Maximae Spei Adolescentis Epicedium IMmodicè si quis migrantem ad Sydera flebit Praesertim vt nunc sunt Tempora flendus erit Vt mare perpetuis iactatur vita procellis Mors placidus Portus perfugium Requies Aurea quae Prisci celebrarunt Secula Nugae Ferrea quae fuerant Tempora semper erunt Qui antiquo vixit Pater olim Hebraeus in Aeno Conqueritur paucos difficilesque Dies Militiae humanae quantô magis heu magis isto Si in senio Mundi degeret ille Senex Quo pietas vitio est virtus Probitasque fidesque Ludibrio cunctis Nil nisi turpe placet Clare Heros Nos te foelicein agnoscimus istis Sordibus ereptum Coelicolisque datum Delicia Iuuenum flos verae Nobilitatis Vnica spes magnae praesidiumque Domus Ecce caedit subito triste omen scilicet Illo Indignifuimus dignior ille Polo Nos Res lugemus nostras Ecclesia luget Interitum deflet Patria mesta tuum Vtraque damna dolet propria dispendia Lumen Hec deflet columen Altera mesta gemit Te Nobis vitia et Mores rapuere maligni In Coelis Virtus Te tua sancta locat Terra tegit Corpus Mens aurea regnat Olympo Fama Anglos inter celsa perennis erit Posuit Fran. Hering D. M. moerens damnum publicum priuatum An elegy vpon the vntimely decease of the 〈◊〉 honorable and vertuous Lord HARINGTON LIght sorrowes talk great griefâ— are tonguelesse quite Amaz'd aftâ—nisht Apoplecticall Why do I then vaine man seek to recite That sad euent which lately did befall That worthy house of late by iust demerit Aduanc'd to honor great and greater credit That noble house which I do thus designe VVell knowne to all and better much beloued In vertue fauâ—ur glory so did shine That few in England were so vvell aâ—proued In Court in City country thou mighist heare No ill all good of Harington echwhere To him our King his second Iewell deare The Princesse his sole daughter did commit VVho 's linckt in mariage to that German Peere VVhose vvorth the world admires A match so fit So happy that who thinks vpon that day Lifts vp his hand and thanks to heauen doth pay Ten yeeres the father of this matchlesse sonne Had in that honorable seruice spent VVhen the last act of loue was to be done To bring Her home and giue Her full contâ—nt Content to Her to Him that did attend Fatall it prou'd with seruice life doth end At his returne for England nature soile A sicknesse fierce deathâ— Lictor doth arrest This worthy Lord and cruelly dispoile Of strength of sleepe At last from noble brest It draue Prometheus sparke and cauld it flie From whence it came vnto the starry skie VVhat Homers pen can woâ—thily expresse Of that great Lady thus in forrein parts Bereft of her deare Lord all comfortlesse The deepe distresse The sad and mournful hearts Of her attendants none can well relate B the that was in that or the like state 〈◊〉 the first act of this sad Tragedy Which well may make a flinty heart to bleed Enlarging much our humane misery Yet if we marke what after did succeed This might be borne The next might well confound The stoutest heart that euer walkt on grâ—â—nd This noble Father left a peerlesse Sonne As to his honor so his vertues heire VVho from all British youths the garland wonne In vertue learning piety so rare That he that of his praise shâ—uld volumes write Need neuer feare the stile of Parasite In humaÌ„ne learning he did so excell That bred in Court he shamed quite the schooles No Arts few tongues but he did know them well Long-studied-Clarks themselues accounted fools Hearing his graue discourse of matters sage Admir'd his ripenes in so tender age Religion found from cradle he imbrac't Professing it with zeale and purity Few of his ranke in eminency plac't VVere so renownd for sincere piety Nor did it swimme and float vpon the braine Nor role on Tongue but fixt in heart remaine This blossome faire this hopefull tender plant VVhich so much fruit did promise Church and State Alas alas my heart doth throb and pant My tongue 's benumd and cannot well relate VVithin one yeere after his fathers death Did likewise lose his dearest vitall breath VVhat heart can now conceiue the wofull plight Of that sad Lady that at once despoild Of Husband S nne of all that to her might Contentment yeeld
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 â—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. â— 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 â—eonem confessiestis labem pudiâ—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 theÌ„ all other punishmeÌ„ts 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 helpâ—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 noâ—â—â— non intenduni Gentiles sed his
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
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 Volâ—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 foundatioÌ„ 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
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 coÌ„modious 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 â—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 thâ— life yet as Iustin Martyr spake for himselfe others to their persecutors z Vos occâ—dere quidem potestiâ— at nocere non potâ—â—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 maÌ„ 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 1â— 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 morâ— 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
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
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
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 aÌ„ staffe and stay of her age and such a ioy of her life His honourable sisters from whoÌ„ 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 whoÌ„ he termed in his Wil his deare friend Sr. Ed. Harwood His seruants that haue such a master taken froÌ„ 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 experieÌ„ce 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 pereâ—ntiae suscipere quae paulo post esset dimissurus an permanentia immubilia non haeredem eum habâ—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 Chrâ—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 emigâ—are mutarâ— 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 Å¿ Ipsum cernere de sideraâ— eandem cum eo vitam viue sacram ocius illam accipis praesentiam Châ—ys hom 69. ad
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
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