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A45184
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The bow of Jonathan with the flower de Luce in a funeral lamentation committed to the men of Judah : parallelled and applyed to that worthy his compeere Robert Lucy of Charlcote in the county of Warwick, Esquire, lately deceased : in a sermon preached at Charlcote / by Richard Hunt ...
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Hunt, Richard.
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1657
(1657)
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Wing H3741; ESTC R32357
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22,399
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42
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by a loving sympathy to honour and lament him O Jonathan c. The particle O is as an herald or chiefe chanter to all the parts of this dolefull song and harasange and may serve to be applyed to all As Oh For exclamation at the matter As Oh For affection to the name of the man O Jonathan As Oh For indignation to the place how in the high places As Oh For lamentation for the person wo is me for thee my Brother Jonathan As Oh In consideration of the loss very pleasant hast thou been to me As Oh For admiration of the Love thy love was wonderfull As Oh For the comparison of all passing the love of women Thus the life and death of Jonathan is shortly and sorrowfully descanted on by David Musathen Cap. 17. running as all mortals do upon the 7 notes of Musick with Longs and Shorts Sharps and Flats as Putean makes it out to call mens life here below untill we ascend above the spheres into heaven Revel 14. and there sing our part in the Song of the Lambe Revel 14. So I resort to the first part of my Text the Note of Exclamation at the matter O. The Masters of speech and eloquence observe this particle ô to attend all the passions of the mind Martin Lex in O. and in no less then twelve great affects of the soul expresse a full signification and sense of it self Tesmar de Eloq Pag. 167. as of joy Oh! that thou wert as my Brother that suckt the breasts of my Mother Cant. 8. And of griefe Oh waetched man that I am Rom. 7. Of wishing Oh that I had the wings of a Dove Of Indignation Oh faiihlesse and crooked generation Luk. 24. Of Expostulation Oh Inhabitants of Judah judge I pray you Isa 5. Of Exclamation Oh ye sons of men Psal 4. Of comparison Oh man who art thou that disputest with God Rom. 9. Of all at once as here ô Jonathan and thus it is made the Mistris to teach and the mouth to utter all our affections And serves us not to use it like the braying of an Asse Use as Erasmus forbids but seriously and in earnest when it comes on the hearts errand to witness unfainedly some affection of the mind as in the former places mentioned and then it becomes the speaker as the Bow of Jonathan and makes a faire impression in the heart as if written with a pen of Steel Jerem. 9.1 or the point of a Diamond and thus it is used by David who in the drawing of this Bow now bent for mourning fetcheth deep sighs from the bottome of his bowels and sendeth them forth like arrows singing in the air and are now come to our use and eares and so sink into our minds to cry out and complain to disdain and lament to consider and admire to compare and make a parallel with Davids Jonathan slain and ours deceased and leads me on to the second part of my text The affection to the name O Jonathan Lovers are much affected with the names of their Paramours and friends insomuch that the naming betrayes the guilt and conscience in the pulse and countenance Heu quam difficile est crimen non prodere vultu The Arabians have a proverb he that loves much makes much mention of his love 'T is Davids case he names Saul but three times in this song Jonathan foure Expen in Prob. Arab. and makes his name to carry the burden of the song with teares and kisses as the woman in the Gospel Pouring out her Alablaster box of oyntment on his body in token that she loved much or as Christ on Lazarus Behold how he loved him and Luke 7. John 11. Lord he whom thou lovest is dead Names saith Luther are the boxes that the graces of the Spirit of God are preserved in the Caskets of those Jewels the cups of the heavenly potions the combs of the honey and the baskets that take the fragments of the Divine banquet he that is not acquainted with these handmaids can very hardly come to the speech of that Mistress Agrip. Occult. Philos what influence or intelligence doth passe between stars and names let the curious Arts declare But sure I am that Saul had no ill Spirit to suggest or vexe him or ill presage to possesse him when he gave to his Son this name of Jonathan Lexicon Sanctum by Greg. a name turned into our English as much as Gods gift or the Dove comes Jon-tha as Bercorius alludes an heavenly extraction in the first and a sweet allusion in the last This in a transcendant way is drawn from God and the other in a lovely nature and Spirit comes to man the springs from above and the springs below which was Calebs choice gift Jug 1.11 do both meet in this name The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremely to love is the name of the Dove that came from heaven sate upon the Son of God loves to dwel with man build in his house eat and drink with him brings him fruit and food and by similitude teacheth as a Domestical Chaplaine the lessons of faith to look up and ask of thanksgiving to God above of innocency having no gall of patience without complaint of charity without revenge of concord and joynt assistance in their building brood and company all which David by sweet experience found in Jonathan as the gift of God to him and a Dove coming still to comfort him thus Conveniunt rebus nomina saepe suis Names oftentimes agree To tell you what the man will be This experience that David had of his noble vertues and divine indowments had so ravish'd and transported him Use that he is in an holy extasie and a little out of himself making a speech to a dead man wishing that his name pronounced aloud might raise and awake him to life again or calling the world to witnesse that with Jonathan was buried the Mirrour of Love the Miracle of Nature and the Darling of Mankind In this name let us with David open the shels that we may find out the pearls unlock the caskets to come at the Jewels press and examine the combs that we may suck the honey open the baskets to feed on the dainties laid up in pious names for the honour of the owners and the imitation of their manners The practice of the Church of Rome is not so graceless as not to teach her children this lesson and that under Canon of the Councel of Trent and her Sermons seriously exhorting that pious names be imposed as copies and samplers for posterity to behold and imitate Regerlinck in Fest. circumcis Tit. 2. Let not Samaria out-do Jerusalem good names may imprint conformity to good manners and though we have laine with nature and the world like scullions among the pots and coales yet we may be by Gods grace as the wings of a Dove Psal
weak smal head-piece a black foule Bill and a note as churlish as a Frog in a fen a fair outside sham'd and belyed with a foule degenerous mind and language Happy our Jonathan and he that enjoyed him a sweet and alluring condition Plutarch like the Dove perfumed in his feathers as a harmlesse decoy draws all good natures to follow him and entertains them in his houses very pleasant hast thou been to me and more then so thy love was wonderfull A note of Admiration and my sixth part Niphleatha ahavatheca li 6. Thy love to me was wonderful and what 's that a thing wrought extraordinarie by the rare work of God Aug. ad Honorat cap. 16. above the common order of nature such was the love of Jonathan to David an holy fire that came from heaven and fell upon the altar of Jonathans heart kindling his affection to David an Heroick motion that God put into his minde which like the touch of a loadstone drew the needle of his thoughts to fix upon this pole-starre in a word when that gallant passe was made by little David upon that formidable Goliah the Philistim his head presented to Saul and his account of himself and sonship made unto the King the next word tells us how suddenly Jonathan fell in love with him and the soul of Jonathan was knit unto the soul of David 1 Sam. 18. Nichserah as if the finger of God had woven and knit two souls into one curious piece of work or tyed up two hearts into a ribband or bracelet All that the Moralists can prescribe make not out the perfection of this friendship not begotten with profit which is mercenary nor with pleasure which seeks her own end and interest sordid considerations that are won and lost for a triflle with the turning of an hand this is friendship at bowles with a self-bias But the vertue of Davids acts the grace of his sayings was the allective the own-sake and service to do David good was the end and God was the Author To neglect his own profit and apparant inheritance to a crown and the hope of a kingdome to hazard the evil will and displeasure of a King his father and to cleave so fast to an aspiring Rival and competitor against himself was wonderfull To see a souldier part with his armes 2. a courtier with his complements a Prince with his apparant expectances a politician with his pretences against his honour against his profession against hls fortunes against his family against his father against himselfe to a shepherd to plain country-swain a to divest his whole family and advance David this was divine friendship that had God to the father and Jonathan the performer 't was wonderfull For a man of his quality to covenant three times and keep them 3. of his relation to digest that disparagement to his father Saul his thousands but David his ten thousands to have the opportunity of Michal to make him away and would not be of the councell the command to kill him and to treat for his security and life to acquaint him with the danger and swear to do for him what his soul desired to hazard his mothers reputation and bring himself her within the misprision of high treason 1 Sam. 20.30 to yield to David the first title to the crown and content himself with the only hope of a second to quit himself in the next capacity and to designe it for anothers head this is a work of more then a man and a very wonder wrought in him by Almighty God Come all the paires of friends and twinnes of Amity recorded in divine or humane writings of Moses and Aaron of Joseph and Benjamin of Castor and Pollux c. The mirrors of love and friendship kissing each other in the mount clipping and entertaining in a farre different condition not accepting immortality if left without a second engaging body for body and life for life refusing honours and resigning Empires quitting lives and surrendring dear contracted spouses and put the fairest colours of all into one masterpiece and picture and Jonathan to David shall outshine them all Let the great Moralist limn and all his Commentators lay on colours to the life yet all will come too short of that love whose Original is Loves fountaine God whose subject is a Prince whose object is onely vertue whose effects are sincerity without hypocrisy charity without counterband secresy without impeachment resignation without consideration acquittance without payment continuance without revocation Beloved Use the old Picture of friendship was revived and a â—ed in our new deceased Jonathan A young man as Jonathan taking divine affection to a poor shepherd as was David young as never grown too old faire as alwayes in his flower Pagius Pâ—â— Aboâ—h bare-headed and open-fac'd as not ashamed of his friend in course clothes suited to serve you and yours to povertie it self his side open just against his heart without dawbing or dissembling his finger pointing to his bosome as ready to do from his heart whatsoever lies in his hand to do On his forehead is written summer and winter on the fringe of his garment in Life and Death and besides this posie yours at length and at hand Farre and near So you may learn to act and copy out this Jonathan of Davids and this Lucie of ours to the life So I come to my last part the Comparison Meahavath Nashim passing the love of women Nashim is taken in the best sense 7. of Nasha to forget because the name and house of their fathers is forgotten in exchange for their husbands In the worst of Nasah to deceive as if their loves were of no other use or matter then the Ignis fatuus a fire set forth to infatuate men and mock them from their wits but in the better sense it is as the moon that forgets her own shape to follow her husband the sunne The love here is interpreted passively Lyra. Serrar A Lap. in loâ— for the love men bear to women or actively as of women to men the first not so likely to be intended by David in the praise of a man yet that the man may not lose his commendation or the living their incouragement Gen. 2 let the love of Adam to the woman Eve appear in the first place when he embraced her body as the flesh of his flesh and bone of his bone loving her so farre that he lost the love of God himself and all Eden to pleasure her ne contristaret delicias suas that he might not displease his darling Aug. 2 Sam. 12. What adventures Jacob made for Rachel Shechem for Dinah Uriahs affection to Bathsheba the lamb that lay in his bosome is movingly set forth by the Prophets parable and Ezekiel was put hard to it Ezeâ— 24 15. when the desire of his eyes must be taken away and his eyes must not weep for the losse