The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary.

The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary.

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TO THE MVCH honoured, Sir GERVAS CLIFTON, Of Clifton, in the County of Nottingham Knight and Baronet, my most noble Patrone.

In obitum praematurum praeclarissimae Heroinae D. Franciscae Clifton, quae obijt in pace paulò post puerperium.

Ad turgescentem tumuli molem.

Ad patrem de quinâ tantùm defunctae matris prole.

Pietati, virtuti, honori & foelici memoriae illustrissimae D. D. Franciscae Clifton Ampliss. Comitis Cumberlandiae charissimae filiae, atque honoratissimi viri D. Geruasij Clifton Militis & Baronetti coniugis spectatiss.

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ZACHARIE 11. 2.‘Ʋlula abies, quia cecidit Cedrus, &c. Howle thou firre tree, for the Cedar is fallen.’

ALl the former Prophets (one only excepted) did see, or foresee the Temples desolation, the holy Cities widowhood; how she that was so great among the nations, the princesse among the prouinces, was become tributary, weeping continually euen in the night,Ier. La. 1. 1 and the teares running downe her cheekes, whilest the people sigh, and seeke their bread abroad, the elders sit vpon the ground and keepe silence, cast dust vpon their heads, and gird themselues with sackcloth, whilest the virgins hang downe their heads:La. 2. 10. all crying the ioy of our hearts is gone, our daunce is turned into mourning, the crowne of our head is fallen,La. 5. 15. 16. woe now vnto vs that we haue sinned. But Haggai, Zacharie, and Malachie, are raysed as messengers of glad tidings to tell the comfort of a blessed deliuerance: that the gold should be no more so dimme, nor the fine gold so changed, that the [Page] stones of the sanctuary, should no longer bee so scattered in the corner of euery street. But it is the nature of all earthly hopes to be like sicke mens pulses full of intermissions, there being rarely seene, sperate miseri, in the superscription, hope ye wretched, but it is subscribed with cauete foelices, beware ye happy. No day so fayre without some cloud, nor life so successefull without some crosses:Exod. 12. the ioyfullest feast the Iewes had was eaten with sowre herbes, and the blessed Euangelists themselues as they preach Christ and his mercies, so his crosse and our afflictions. And this our Prophet sent to proclayme restauration to the people:cap. 9. to his exulta satis filia Zion, &c. reioyce greatly, O daughter Zion; shout for ioy, O daughter Ierusalem; behold thy king commeth vnto thee &c. in prescience of that aduent which wee are within so few dayes to celebrate, annexeth an interruption in my text, and some verses following. Vlula abies, quia cecidit Cedrus howle thou firre tree, for the Cedar is fallen.

I may terme my text the mourning of mount Libanon, 1. Reg. 5. 8. a hill replenished with firres and cedars: or the temples teares, for it was builded of that wood fetched from that mountayne: and Hector Pintus interpreting the 17. of Ezekiel and the 3. verse, where an Eagle is said to come vnto Libanon and take the highest branch of the Cedar, maketh Libanon to bee the Temple, and prooueth it out of the Chaldee paraphrast, which readeth the former verse to my text. Open thy doores, O Libanon, thus: Open thy doores, O temple, and the fire shall deuour thy Cedars: some meane the holy City, some the land of promise, but [Page] all agree that it may insinuate the lamentation of Gods people for some great one fallen. And God we know doth often cloath his will in parables,Gerson ser. 19. post pentec. vt noua minùs fastidiat variet as, that variety may delight and make a deepe impression in him that heareth: Nathans tale of the poore mans sheepe that was his whole flocke,2 Sam. 12. went to the quicke with Dauid: nor is there a more piercing passage in the whole booke of God, then Iothams parable of the trees choosing their king,Iud. 9. and all refused the troublesome honour, but onely the ambitious bramble, meaning Abimelech the vsurper. Omnis homo arbor inuersa: euery man (they say) is a tree with the root vpward and the armes downeward. Suppose mee then to be this houre vpon mount Libanon condoling with the firre trees, because a Cedar is fallen.

In the words of the Prophet are three probleme questions, (as parts obseruable) to be both discussed and resolued. 1. Why it is sayd Vlula: howle, a signe of sorrow without measure. 2. Quare abies, why the firre tree should howle, it being the hieroglyphicke of a childe of God, who is in no case to sorrow as a man without hope. 3. Quare, quia cecidit Cedrus: why, for the Cedars fall. Sithence it is cut down only for the building of the Sanctuary, and to its owne increase of glory. This is the compasse I am to sayle by, vntill I land vpon the shore I steere to, which is the sad occasion of this dayes meeting.

A wise-man should not vse much passion,Quare dicit, vlula. nor a good man perswade it, for the one argueth weakenesse of iudgement, the other wickednesse of minde. Affections being those vnruly beasts, which reason and [Page] religion striue to bridle. But there is a great difference betwixt quid agitur, and quid deletur; what is done, and what should be done: as is betwixt contemplation and practise; the one liuing in politiâ Platonis, the other in faece Romult: they are but in a dreame that conceiue a common wealth without corruption, a Church without errour, or a man without passion. It is an easie matter for one in health and plenty to crie shame on him that is distracted with payne and care: and for the wanton on his couch to disesteeme the soldier in his tent, because not more hardy both in cold and danger, when tu si hic esses, change but the condition of the parties and the case is altered. A publicke losse is a generall sorrow, to the bewayling whereof the greatest expression is required: a teare is not held sufficient, where there should be an inundation; nor a sigh, where howling. Rachel in childbirth called her sonne of which she died ben-oni, Gen. 35. 18. the sonne of sorrow. Naomi biddeth her friends call her no more Naomi, that is beautifull, but Mara, that is bitternesse,Ruth 1. 20. out of the sence of her misery: but Phineas his wife had iust cause to name her sonne Ichobod, that is,1. Sam. 4. 21. where is glory? because the glory was departed from Israel, for the Arke of the Lord was taken, O that my head were full of waters, and mine eyes a fountayne of teares, to weepe day and night for the slaine of the daughter of my people, (sayd the Prophet Ieremy;) 9. [...]. and thence it was, that our Prophet in the chapter following would haue the mourning of Ierusalem like the mourning of Hadadrimmon in the valley of Megiddon, vers. 11. yet not euery family apart, and their wiues apart,vers. 12. (as it there followeth) but their [Page] forces ioyned both of teares and shrikings to mooue heauen to pitty, and earth to imitate. Abyssus abyssum inuocat: one depth calleth for another; great sinnes must haue great repentance, and great iudgements great acknowledgement. Mine eyes doe fayle with teares, my bowels swell, my liuer is powred vpon the earth, for the destruction of the daughter of my people, because the children and sucklings faint in the streets of the city,Ier. La. [...]. 11. 12. and say to their mothers, where is bread and drinke, as the Prophet complayneth: although reason and religion should forbid, yet nature and necessity wou'd inforce a howling. Yet is not all this a note of distrust of Gods prouidence, but a manifestation that we are sensible of his iustice and our demerits:Aug. dever. Apost. ser. 33. Quid miraris quod Maria dolebat, tuno cum ipse Dominus flebat? It is no maruell if Mary greeued, when as her Lord himselfe wept; not as bewayling the dead man whom hee presently intended both to rayse and to recouer, but the dead mans sinne which had attracted death for punishment. Sicut mors animae praecessit deserente Deo, Idem ibid. sic mors corporis secuta est deserente animâ. Thus then in all sorrow this is the highest note.La. 5. 1 [...] ▪ Woe vnto vs that we haue sinned. The death of the soule was first when God forsooke it; and the death of the body soone followed, the soule forsaking it in condigne recompence. Whence in the truth of iudgement, the iust causes of extreme sorrow in a man are, vel cum ipse, vel cum proximus offendit Deum: when either himselfe or some other offend his God. And though a man may seeke, yet shall hee neuer finde any true cause like vnto this.De miseriâ hominis. Which caused Anselmus to phrase it in these termes: [Page] when I consider the multitude of mine offences, I shame to liue, I feare to die; then what remayneth, ô sinner, in thy whole life, but only vt ipsa tota se ploret totam, to bewayle thy whole life: so washing (as Saint Bernard speaketh) the barrennesse of his soule with the floods of teares,Serm. in Cant. 20. quia magis frugiferae lacrymantes vineae: the bleeding vines for the most part are most fruitfull.

And yet in this we must not sorrow as men without hope: for with God there is mercy that hee might be feared: maiores motus impediunt minores: the greater wheeles doe hinder the lessers motion, and the sonne of God the sinnes of man. Subordinate powers hauing but limited authority, mooued from aboue as is the inferiour by the higher orbe, the proconsull can doe nothing but what the Consull pleaseth either to command or to permit: as praesumptio superbiae de proprio ingenio, is a course held without carde or compasse, a mans owne works being a weak staffe to leane vpon. And so I see not how a Romanist should die comfortably, yet praesumptio confidentiae de diuino adiutorio, is the pole that cannot alter; and so I see not how a true Christian should die desperatly. Most excellent is the counsell which the Chancellour of Paris giueth: Before thou sinnest, thinke of diuine iustice,Tract. de remed. contra pusillanimitatem. and thou wilt abstayne: when thou hast sinned, thinke of diuine mercy and thou wilt not despayre. Síc (que) ponderent suam negligentiam, vt praeponderent Dei infinitam clementiam: So weighing our owne negligence, with the counterpoyse of Christs indulgence.In 4. sent. dist. 16. It is a subtle question that is made by Denise out of Bonauenture, whether it bee [Page] possible that contrition for sinne can exceed the measure of duty,Item Aquarius in 4. sent. ex S. Thom. or we be more penitent then there is occasion: it being a rule that as much as the presence of any good is to bee beloued, so much the absence of it is to be lamented, but God and his grace cannot be too much in one kinde, therefore neither the losse in the other. Certainely (me thinkes for answer) quoad displicentiam rationis, in eye of reason (if wee goe no further) after sinne we may weepe and dispayre, dispayre and die; for how should infinite sinnes expect any but infinite punishment:Aug. serm. 189. de tempore. but quoad desperationem fidei, in the apprehension of faith we may be comforted, for that is the euidence of things not seene, whence Christians are called fideles, not rationales. And it is contrition not attrition (as the Schoole distinguisheth) that affoords vs comfort.Idem lib. de verâ & falsâ poenitent. cap. 9. Doleat, sed ex fide doleat, saith Saint Augustine. Hence it is Hector Pintus his obseruation commenting vpon Ezekiel, In 1. sent. (yet borrowing it from Aquinas) that if it were reuealed to any one that hee were a reprobate to be condemned, that man were bound to esteeme of it, not as diuine reuelation, but a diabolicall illusion. Nay, if God himselfe should speake it, it were to be interpreted with an exception of repentance. And in the 33.Ezech 33. 14. 15. of that Prophet, verse 14. 15. it is made manifest. Gods blessings pronounced in the present tense doe intend praesentiam extensam, an act without backsliding, continuing to our liues endings, and his iudgements threatned are not absolute, but conditionall, if wee repent not: God can easily stay his hand, could we as willingly amend our liues. If wee doe suruey the booke of God, euery word that is vsed [Page] to insinuate his mercy will bee found effectuall.Panigarola ex Bonauent. in l [...]. 5. For consider sinne, as the bondage to Sathan, redimitur, it is redeemed:Dan. 4 24. as the spoyle of grace, tegitur, it is couered:Ps. 32. 1. as the blot and blemish of nature, mundatur, it is clensed:Ps. 51. 2. as the wound of conscience, sanatur, it is healed:Ps. 41. 4. as an offence against the highest, remittitur, dimittitur, Matth. 9. 2. it is forgiuen. Then euen in this great cause of sorrow,Matth. 6. 14. our sorrow must bee bounded. Much more in humane crosses, for they rightly apprehended are but healthfull, (howsoeuer bitter) potions, in which a seruant of God may in time finde comfort, as Sampson found hony in the Lions belly, which lately menaced death: thus the waters which Israel feared would haue drowned them, are on both sides as rampiers to defend them: the Lions fawne on Daniel and deuour his aduersaries: and the dogs that should haue bawled at Lazarus did licke his sores. The Drumme beaten a farre off, maketh a fearefull noyse; come neere and open it, and it shews its owne emptinesse, and our Panicke feare. Thus euery passion hath bounds and limits; a man may be transported too much both in ioy and sorrow, as hee that windeth vp the strings too high, and he that letteth them downe too low, doeth marre the musicke. Pope Leo the tenth that died for ioy was as erroneous,Ouicciard. lib. 14. as others that dyed with griefe.Lib. 2. nat hist. Plinie telleth of a Lake, that although you powre in neuer so much, it runneth not ouer, and let out abundance, yet it still is full. Mans heart should bee so tempered, as that affections should neither runne out of it, nor ouer it: for the one would make men stony hearted, the other effeminately minded. As a man may vse [Page] pleasure but not enioy it:Lib. 1. sent. art. 5 Item Aug. lib. 11 deciuit. Dei, cap. 25. (so Lumbard distinguisheth betwixt uti and frui;) so suffer griefe but not sink vnder it. How well doe teares become the eyes in the house of mourning, so that moderation lendeth a napkin to drie vp excesse of weeping? And S. Ambrose speaking of the death of Valentinian the Emperor sayth, that to pious affections there is a kind of content euen in teares, & plerumque graues lacrymas euaporare dolorem, and that much weeping did euaporate much sorrow. Sure griefe oft times is like fire, the more it is couered,Pet. Bless. ep. 49. the more dangerously it burneth, as the wound concealed rankleth inward. Saint Bernard bewayling the death of Gerardus the monk and his deerest brother, sayth, at his death my heart fayled me,Serm. 26. in Cant. sed feci vim animo, with much adoe I dissembled, lest affection should seeme to ouercome religion, and whilest others wept abundantly secutus ego siccis oculis inuisum funus &c. My selfe followed with drie eyes the happy herse. By-standers with watry cheekes admyring, whilest they did not pitty him, but me that lost him. Indeed whereas teares and words fayle, the blood leaueth the cheekes to comfort the heart, and speech giueth place to amazement; like Niobe in the Poet, a woman turned to marble, no difference betwixt men and statues, but that they are softer. That obseruation of Saint Peter is good,Ambr. serm. 46. fleuit sed tacuit, he wept but was silent: as if his eyes would in some sort tell what his tongue could in no sort vtter:Item lib. 10. in Lucam cap. [...]6. Leues dolores loquuntur, ingentes stupent: They are small miseries, when hee that hath them can presently tell them. Thus hee that howleth may haue lesse sorrow then hee that is mute [Page] and silent, vox rationis pierceth heauen sooner then vox orationis: and God regardeth sad hearts when he doth not heare puling voyces. I come to the second part, Quare abies, to shew the cause of the firre trees howling.

Passion oft times commendeth what reason doth disallow, [...] and reason as often willeth what Religion gaynesayth; so that the howling of briers and brambles is no president for the firre trees mourning: that is, a tree straight and tall (not like the shrub, short and crooked) dwelling on mount Libanon, neighbour to the Cedar, and both louingly ioyne to build vp Gods Temple, the true types of Saynts in the Church militant,1. Thessa. 4. 13. which must not sorrow as men without hope:De verb. Apost. serm. 32. Non vt contristemur, sed non sicut caeteri, qui spem non habent, sayth S. Augustine vpon that place; Not that we should not sorrow, but that wee should not exceed in sorrow: the best members of Christs Church mourne for the necessity of the losse, and yet are comforted with the assurance of a second meeting. Inde agimur, hinc consolamur, inde infirmitas afficit, [...]dem vbi supra. hint sides resicit: inde dolet humana conditio, hinc sanat diuina promissio: on the one side wee are deiected, on the other cherished; there affected with infirmities, here erected by faith▪ there humane condition woundeth, here diuine promise healeth, as the same Father hath it. A man (saith Hector Pintus) must not expect the medicine of time (time giueth ease to all afflictions) when wee may presently haue that of reason;In Ezech. 24. nay of religion rather. For Gersons consolation of Theologie doth farre exceede Boëtius his consolation of philosophy, because the supreme [Page] part of the elementarie world, dependeth vpon the inferior part of the celestiall, More concatenationis, as links in chaines are ioyned; and robur Socraticum is farre short of robur Christianum, the rules of reason, of the principles of religion: where philosophie endeth, physick beginneth, and where reason faltereth, Religion maketh good the place. As the traueller in a long voyage, when hee looseth the Northerne, rayseth the Southerne pole. To beleeue passion aboue reason, were to subiect iudgement to affection; and to incline to reason rather then religion, were to preferre nature before God, supposition before fayth, humanity before Diuinity.

Certaynty of adherence doth as farre surpasse the certainty of euidence, as faith doth sence, or Gods meanes mans intelligence: hence it is that so many are deiected, not because their troubles are so great, but because their faith is so little. Although Peter might iustly tremble when he felt himselfe sinking (if we looke no further) yet is he as iustly termed one of little fayth, sithence Christ was by to helpe him. So as the Prophets counsell in my Text (mee thinks) rather sheweth the firre trees cause, then the firre trees practise, which alwayes goeth betwixt those two extremes, astoicall stupidity not capable of sorrow, and desperate infidelity vncapable of comfort, alwayes confident in Gods prouidence, howsoeuer vsually weeping out of one of these fowre occasions: eyther for contrition, compassion, deuotion, or oppression: and euery Saint is another Augustine, Aug c [...] 12. filius lachrymarum, a childe of teares; heere is the difference, he was so for his conuersion; they (and hee afterward) in conuersation. For the first, [Page] 1 Repentance is a kinde of reuenge a sinner taketh against himselfe,Aug de ver [...]d & sal. p [...]n [...]. cap. 8. puniens in s [...]quod dolet commisisse, punishing with griefe what hee committed with folly. And therefore the Father deriueth poenitere quasi poenam tenere: Io [...]d ca▪ [...]2. vt semper puniat vlciscendo quod commisit peccando: for euery seuerall sinne yelling out a seuerall sorrow. [...] sent. As loud as our sinnes haue beene, so loud should be our cries; deepe wounds must haue long and carefull cures. Poenitentia crimine minor non sit: Cyprian. ser. de lapsis. betwixt foule crimes and superficiall mourning there is no due proportion. Dauid could do no lesse then water his couch with the teares of his complaint, and make them his bread day and night, considering his transgressions.Anselm. de si militudine, cap 102. For hee must of necessity haue sorrow for them that expecteth pardon of them; reioycing that he can sorrow, and sorrowing if he repents that sorrow,A [...]g vbi supra cap. 13. weeping because he cannot weep, and that much more because he can weepe no more. And all this not impatienter habitus, sed desiderio susceptus: not imposed by necessity, but assumed by desire, as knowing that repentance is the super sedeas that dischargeth sinne, making God to bee mercifull, angels to be ioyfull, man to be acceptable; an heauenly gift, an admirable vertue, ouerruling the rigour of Gods iustice and the force of Law: whose validity consisteth mente non tempore, not in length of time, but in true sincerity. Euen at the last gaspe, cum iam anima festi [...]et ad exitum, Cyprian. de coena Domini. when the soule laboureth for passage, and almost ceaseth to informe the body; the eares of the Lord are open to the cries of his people; as no sinne so great but may be pardoned, so no time heere so late but may be accepted. Neyther [Page] the faults greatnesse,Idem ibidem. the liues wickednesse, the houres shortnesse, if there be true contrition, true conuersion, exclude from pardon. Et ideo vlulat abies: and therfore in the first kind Gods seruant mourneth.

Nor is he weeping for himselfe alone, but lendeth 2 a groane for anothers misery: of all passions compassion is the best, because it hath a fellow feeling of a brothers griefe; eyther by a secret sympathy, participating with his losse (for misericordia dicitur quasi miserum cor habens, quia alterius miseriam quasi suam reputat: Aug [...] de [...] cap. 5. mercy hath her denomination from participation) or fearing that in himselfe which hee seeth in others. As the good old Father that hearing of his friends sinne,Gersin. serm. pro hum [...]l. cried out, ille heri ego bodie, hee yesterday and I to day. Particular accidents (much more publike ruines) will wring pitty from any but a Nero that could sit and sing at Romes burning: it being held a shame to an Athenian (much more to a Christian) neuer to haue beene in the Academic of Philosophers, nor in the temple of mercy.

It is an obseruation that the doores of the Tabernacle which is called the holy of holyest,Bellarm. lib. 3. de bonis operibus in particulari. cap. 4. was of Oliue, the hieroglyphicke of mercy; but the gates of hell,1. Kin. 6. 21. of brasse and iron, the signes of hard hearts, and instruments of destruction:Ps. 107. 10. to shew that the way to heauen was by pitty, and to hell by inhumanity. And therefore that act of Licinius the tyrant was strange:Euseb. de vita Con. lib. 1. cap. 47 to forbid mercy to Christians vpon pain of the same calamity to bee inflicted vpon them that should dare to shew it, as was in those happy wretches that were to receiue it. Miserable man that hee was; as if he could hinder Gods Saints from suffering [Page] with them, that dayly suffer in them. Malice armed with power may hinder that we cannot bee (as Iob said he was) eyes to the blinde,Iob. 29. 15. and feet to the lame: which is the mercy of consolation. Yet can it not hinder the teares and prayers of Samuel for Saul, and Moses for the people, [...] Bless. ser. 53. which is the mercy of intercession. In a word, they will (maugre all opposition) reioyce with them that reioyce, and weepe with them that weepe,Rom 12 [...]1. being of like affection one towards another: and sic vlulat abies. Thus the firre tree mourneth.

3 Nor thus only: for the desire of the soule is neuer satisfied, vntill it commeth to the end it aymeth at; a maine argument for the resurrection (say the Schoolmen) which can neuer be vntill Christs second comming, that the dead body by the reioyning of the blessed soule be reinformed.Aquin [...]. 4. contra gent. cap. 81. So Saints in the Church militant, vpon consideration of the future perfection and the present vanity, in despite of nature, grone vntill they be dissolued, and the number of Gods elect may be hastened. It is onely ignorance that maketh vs dote vpon earth, and dissolutio continui that is so troublesome,Hieronymus in vita eius, lib. 3. epist. fayth and reason striue against it. Egredere anima mea quid dubitas, septuaginta prope annis seruîsti Deo, & iam mori times? sayd old Hilarion. Goe out my soule why doubtest thou, seuenty yeeres almost hast thou serued God, and fearest thou now to die in the vpshot? And Platoes scholers out of iudgement (as they thought) offered themselues violence so to compasse immortality, which was all one to desire to come to the end of the race and to run a course quite contrary. But the mortified members of Christ [Page] that tarry the Lords leysure, do ioyne with the creatures, that groane and trauell in payne vnto this present, wayting when the sonne of God shall be reuealed;Rom. 3. and the Saints in heauen pray continually for hastning that number, whilest the spirit it selfe maketh it a request with sighes that cannot be expressed. The bride too crieth,Apoc come Lord Iesu, come quickly. There is recorded in holy Writ a threefold longing of the faythfull, first to dwell continually (although but as a doorekeeper) in the house of the Lord:P [...]. secondly to be deliuered from the body of sin.Ro. 7. Lastly to be dissolued and to bee with Christ.Philip. 1▪ Howsoeuer the parting of soule and body is harsh to nature, yet future happinesse (as one that drinketh a bitter potion to procure his health) biddeth present sorrow welcome. A wise man cheerefully holdeth out his arme, willing the Chyrurgion lance and spare no [...]; when that way and no other,Cyprian de immortalitate. the cure is certayne. Eius est mortem timere, &c. Hee should onely tremble at the name of death that will not goe to Christ, and he only be vnwilling to go to him that despayreth of reigning with him; for the whole life of a good Christian is nothing else but a continued desire of dissolution: My soule thirsteth for God, when shall I come and appeare before the presence of God?Ps. 42. sayd the Psalmist. Christ is my life and death aduantage,Phil. 1. saith the Apostle. Then what haue we to doe with this light, for whom a light neuer eclipsed with any darknesse is in reuersion?De laude martyrij. sayd S. Cyprian. And that of Ignatius going to martyrdome, is a speech most excellent. Being exercised with iniuries (sayd hee) I am made wise (though not iustified by them;) O how I wish [Page] for your wilde beasts,Fuseb. lib. 3. eccles. hist. c. 33. how I would flatter them to deuour me,Platina in vita Anacien 1. and if they will not, I will compell them▪ Pardon me, I know what is good; now I begin to be Christs disciple, I regard neyther things visible nor inuisible, neither fire nor crosse: let the fury of beasts, the breaking of bones, the conuulsion of members, the destruction of the whole body, and all the torments that Satan himselfe can impose, rush vpon me, modo Iesum Christum acquiram: so I may gayne my Sauiour. A quiet death is the vsuall symptome of an honest life: humane fraylty euen then striuing to accord with Gods iust pleasure. But hee is a man after Gods heart that liueth in a kinde of payne, and d [...]eth with desire and comfort, as one that seeth worldly vanity, knoweth the future reward, and thirsteth for the accomplishment, as the Hart doeth after the riuers of water: life being to him as irkesome as death to others: such a one non patienter moritu [...], sed patienter viuit, delectabiliter moritus, sayd S. Augustine speaking of S. Pauls desire of dissolution. Should the hand of diuine bounty conferre vpon me all the contentments the world so aspireth to, did the spheres ioyne with the elements to make me happy, yet there is nothing in the earth that I desire but him, nor any thing in the whole heauens that I desire in comparison of him, omnino me non satiaret Deus, nisi promitteret semetipsum Deum: God himselfe could not satisfie my ambition, except he gaue himselfe vnto mee▪. Beauty is not ague proofe, wealth will leaue mee, or I must leaue it, honor must borrow poore mens eies to see its excellency. Earth, sea and ayre are but creatures; and so by consequence both vayne and corruptible. [Page] But God is [...] and [...], that is, and was, and is to come; in whose presence is ioy for euermore. It is no maruell then si ululet abies, if this be reckoned among the firre trees mournings.

But these three are voluntarily assumed; there is 4 a fourth (the more both shame and pitty) by necessity imposed, in which the reasonable man is more brutish then the vnreasonable beast. O the detestable cruelty of humane malice! (saith S. Cyprian speaking of Elias sed by Rauens, and Daniel spared by Lions) ferae parcunt, aues pascunt, & homines insidiantur & saeuiunt: fowles of the aire they bring meat, beasts of the field they bring comfort, whilest man against man doth rage and tyrannise: Now, vertue it selfe that reioyceth in the obiect, yet findeth trouble in the act; no patience so strong but it is sensible, nor sanctification so perfect as to extirpate nature. When the glorified Saynts in heauen do crie,Reuel. 6. 10. vsquequo Domine &c. How long Lord faythfull and true, doest not thou iudge and auenge our bloud on them that dwell on the earth? and Abels murder speaketh loud a brothers iniury. No maruell then if heere on earth, good mens wrongs, cause good mens howlings: the one being so frequent, the other cannot be altogether vnusuall. As is the head, such are the members: Heere is the difference, the children of the bridechamber did not mourne whilest the bridegroome himselfe was with them; malice was ioyned with policy, ayming by the death of the Generall to disband the Army; as long as Christ liued, wee reade of no persecution against his Disciples, but he once remooued Stephen is stoned, Peter crucified, Paul beheaded. [Page] Some burned, some strangled, some broyled, some brayned;Hieronym. cont. Iouin. lib. 2. all (but only S. Iohn) murdered. And euer since that is too true, amara est veritas, & qui eam praedicat repletur amaritudine: bitter is the truth, and he that preacheth it is filled full of bitternesse. The woes of Saynts hauing no ease but custome; and that passage of S. Bernard is good:Ser. in Cant 47. the spouse louingly (sayth hee) inuiteth the beloued to her bed; and hee her againe to armes and trouble: illâ monstrante lectulum, ille vocat ad campum, ad exercitium: hence it is that in her garden doe grow Roses as well as Lilies, because the Church is both operibus candida & cruore purpurea: Cypr. ep. 9. hauing this vnseparable lot to doe good and suffer euill.Ioh. 20. 21. As my Father sent mee, so send I you, sayth our Sauiour to his Disciples. That is, as Bellarmine doth well expound the place:Lib. 3. de poenit. cap. 18. 1. To binde and loose. 2. To reconcile God and man. 3. To beare my crosse and suffer afflictions. Indeed why should we looke for loue when our head found hatred? If the world hate you, it hated mee before you: (as himselfe speaketh.) Most comfortable is that of S. Augustine: Ep. 49. In ipsum Christum non crederemus, si fides Christiana cachinnum metueret Paganorum: that man will neuer be Christian, that can be dismayd by the scoffes of a Pagan. And it is as vsuall to see vntouched consciences, and vntouched fortunes to dwell together, as for men that know no sorrow, to know no God. It is opposition that giues the triall, and causeth argent seem bright in a sable field, as the fun pleaseth breaking from a cloud. It is the portion and vertue of goodnesse, to suffer and shine in great extremities. Et hïc vlulat abies. Whether the fall of [Page] Cedars will prooue another cause, is my third part and question.

Of all the sorrowes that the firre tree hath, [...]. Quare, quia cecidit Cedrus. the fall of Cedars is the least (if any.) It may seeme enuie that they inioy heauen, or selfe-loue that wee enioy not them, when wee are so transported to the degree of howling for such as know no sorrow. Doest thou lament the body from which a soule is parted (sayth Augustine:) rather deplore the soule from which God is separated. A Saint (you say) is fallen. It is impossible, Si iustus quomodo cadit, si cadat quomodo iustus? If so how fell hee, if he fell how so? Vespasian sayd of himselfe, that he was not a dying, but a diefying. And Blessensis of a friend, abijt non obijt, recessit non decessit: Ep. 27. heeis but gone aside a while, but not departed. The garment that was taken from Ioseph, was but a false argument of his death or losse: for he then not only liued, but gouerned Egypt. Nor doth the sencelesse body prooue any thing more, then that the soule hath left that sinfull prison, and is fled to heauen, which whoso doth soonest is happiest: as the traueller that hath taken vp a good lodging,Greg. Nazian▪ oratione de funere Patris. feeleth not the trouble of him that is comming to him in the rayne and dirt. As in Paradice, there was a liberty of life or death, so in the world a necessity of death, not life. But in heauen and hell a necessity of life that can neuer be extinguished. For in one, death would bring ease which cannot be granted; in the other, losse which cannot be imagined. The corolary is this: Saynts are not to bee lamented as lost, but beloued as absent. If bryers or brambles fall, weepe for them: they must bee burned. If Cedars, [Page] they were planted to be transplanted from the hill of Libanon to the Sanctuary of God. Dauid had iust cause to exclayme: O my sonne Absalom, my sonne, my sonne Absalom: would God I had died for thee, O Absalom, [...]. Sam. 1 [...]. 33. my sonne, my sonne. Hee was both a priuate sinner and an open traytor. But Christs was, O daughters of Ierusalem, weepe not for mee, but weepe for your selues, and for your children. It was good for the Church that Paul should abide in the flesh,Luk. 23. 28. but better for him to be dissolued and bee with Christ. What ingratitude were it to repine at our friends promotion, and for our pleasure to debarre his preferment? when there is more then hope, that wee shall meet agayne with vnspeakeable ioy and comfort. Iacob, I suppose, was more refreshed at the newes of Iosephs life and greatnesse, then deiected with the sorrow of his conceyued losse. Non moeremus quòd tales amisimus, sed gratias agimus quòd habuimus, immo quòd habemus: We doe not lament those we haue lost,Ep. 27. but giue thankes because wee had them,Ep. 2. nay still haue them, sayth S. Hierome. And in another place, bewayle your dead, but such as hell receiueth, not such as angels doe accompany to heauen, and Christ meeteth: and there bringeth in God himselfe thus speaking: Thou denyest thy selfe meat, not out of a desire of fasting, but of sorrow. Non amo frugalitatem istam: I like not this frugality: your fasts are both aduersaries to mee and to your friends. Nullam animam recipio, quae me nolente separatur à corpore: I receyue no soule, but such as with my will is seuered from the body. But alasse, it is a Cedar, the hieroglyphicke of greatnesse, aswell as goodnesse, [Page] and the cutting downe of such make those deep impressions both of griefe and wonder. Vanity of vanities! The heathen themselues that implored as many dieties, as they conceiued chimaeraes in their fancies, yet were neuer knowne to erect an Altar to death, because that was euer held implacable.Gen. 25. [...]. What is my birth right seeing I am almost dead? sayd Esau. What profit is there in my blood, when I goe down into the pit? sayd Dauid. Philosophers make sport with great Alexander, (as hares may play with the beards of dead Lions) being intombed in a poore vrne, whose ambition before the whole world sufficed not. And Nature maketh no other difference, then doth the potter, that of the same clay maketh vessels of honour and of dishonour; the one more polished but as brittle as the other. Or the Mason that from the same quarry diggeth stones both for the pauement and for the Altar; although wee trample the one and kneele to the other. The same wood may make some goodly image, and a plough or fewell: and the figure is the same, that stands for one and for one thousand, they being meere ciphers, nothing in themselues that alter the accompt. The Prince is as corruptible as the poorest beggar; lay aside dying and dressing, painting and pruning, and all are but earth, the wormes meat, and graues inheritance. Diadema non fanat caput, nec annulus digitum: The crowne cannot helpe the headache,Paniga. nor the ring the finger. What then is the Prophets meaning to aduise this sadnesse? It must be truth vnquestionable that such men vtter. All the Scripture being credibilis vt credibilis, to bee beleeued without a reason.

[Page] Holy men inspired did but pen what God did dictate. It is most true and for all the premisses there is great cause of howling, not because the Cedars fall, was the Cedars harme, but the whole mountaynes both losse and danger, like the comet portending ruine to Ierusalem. A good man is a common good, that brings not blessing for himselfe alone, but for all about him. Themistocles setting his house to sale prized it much deerer then ordinary, propter bonum vicinum, because seated by a good neighbour: and Christians alwayes accompted their peace more sure by the life of Saynts, as knowing that the world it selfe must fayle when the elect are finished. Sodome must necessarily perish when Lot is out of it. Tenne righteous could haue guarded it, not against the powers of men and earth only, but of heauen and angels also. Whilest Iacob serued Laban, he and his prospered; once parted, the one grew rich and the other poore. And his sonne Ioseph was not Putaphars only, but all Egypts blessing. The righteous like Moses stand in the gappe, and hold the Almighties hands from striking: the very chariots of Israel and horsemen of the same. Iudges on earth cut off offenders, to secure the innocent, holding it a cruell mercy to spare one to manies ruine: but God in heauen cuts off his children for the wickeds sorer punishment; that their defences being surprised, hee might haue none to giue stoppage to his intended vengeance. Troy (they say) was impregnable whilest they had the Palladium, or Hector liued. But it may bee better auerred that families, cities, kingdomes (for one is the modell of the other) are more prosperous, whilest they inioy [Page] the godly. For it is presupposed that God remoueth them but from the anger to come. And therefore no maruell if Dauid cryeth,Ps. 12. 1 [...]. Salvum me fac, Domine: Helpe or saue me, O Lord. Giuing such a pregnant proofe of imminent danger, quia defecit sanctus, there is not one godly man left, the faythfull are minished from the children of men. The Physitian sometimes letteth the arme blood to cure and correct the head; and God did as much in the three dayes pestilence sent to the people for Dauids numbring them: Hee crying,2. Sam. 24. 27. I haue sinned, yea I haue done wickedly, but these sheepe what haue they done? But when the head is wounded, all the members are likewise smitten with it, (as the sheepe are scattered when there is no shepheard) the eyes grow dimme, the armes weake, the tongue doeth falter and the legges doe tremble. If the bushes bee stubbed vp, the Cedars prosper more, and flourish better; but if the Cedars fall, eyther the shrubs are beaten downe with the weight, or standing are likely to bee blasted by the stormes and tempests for want of shelter. I need not trouble you with further application, since hee that runnes may read the meaning.

I haue beene tedious in a theme that rellisheth not, neuerthelesse I must proceed without apology or crauing pardon: loue and sorrow admit no ceremony. And you, I know, will not be weary to heare me descending to particulars, which more affect then do all generall, eyther notions or instructions, but sometimes accompany me with sighes (if not teares) and all the way with sad attention, whilest I relate with griefe how our Cedar is fallen.

[Page] A subiect in which a iust Orator might incurre the imputation of flattery, with strangers, did they not in charity and iudgement remember, that God is his spectator and angels auditors. But to men acquaynted with the person and her vertues, all will fall short that one man can speake; and euery one may affoord some thing worthy memory omitted by the Preacher. Nazianzene commending Athanasius sayd,Oratione in laudem Athanas [...] j. that commending him he should commend vertue. Idem enim est illum dicere, quod virtutem laudibus efferre: I might well applie it, yet neyther sow pillowes vnder the elbowes of the liuing, or shoulders of the dead. She was the Lady Frances Clifton, (well were it for most heere could I speake it in the present tense) a Lady of those endowments as might bid detraction it selfe, Belch her poyson: she would so liue (as Socrates once answered a backbiter) that none should credit it. The cupping glasse which draweth none but impure bloud, and the flie that lighteth vpon nothing but vlcers, this heere would famish, that be vselesse. Hee that should dare to snuffe this taper, would but defile his owne fingers and make her light the cleerer; as the waters (sayth Stella) that by ouerflowing▪ their bounds, make the bankes cleane and themselues dirty.

A flourishing branch she was, of a stocke as honorable, as ancient; and as it to her, so she to it an ornament: knowing that vertue with much adoe might begin a house, but vice with little labour easily end it▪ that Cham and Esau had noble parents, & themselues were base: that there is no greater argument of pouerty, then to boast anothers worth or vertue. And [Page] therefore stroue to be side nobilis, quae omnibus ornatibus ornamento est: noble in faith, which to all honors is an ornament. Who knoweth not that great births haue the strongest ties to chayne them to those duties, by which the ancestor rose or flourished? And the greatest liberty for to lose themselues in courses that are both irregular and vnlawfull, which begets a soloecisme in great houses: that is, honoris titulum sine homine: much stile, and little man. Shee therefore knowing both the rocks and channell, sayled in the one and waued the other; there being not any noble vertue befitting her blood and sex, that she did not in high measure practise; as if she had beene ambitious to be verè nobilis, that is, virtute prae alijs notabilis, as some deriue the word, exceeding others as much in the gifts of minde, as fortune. Nor is it maruell she should bee scarlet in the cloth that was dyed so in the wooll, sucking Religion with her milke, the excellency of her nature being perfected by education. It were very improbable shee should degenerate, hauing such a sister to accompany, and such a mother to lead the wayes of godlinesse, both demonstrating in life and death, how she following should learne of them to liue and die. So as it were no arrogant chalenge to bid Rome (which maketh traytors Saints, and strawes miracles) to set from foorth their legend, such a parent, with such a payre of sister Saints. Sure I am, many a superstitious knee hath beene bowed to inferior worthies.

From the time of her marriage to her death, few can giue more ample testimony then my selfe; for from that time I had good cause to know and to obserue, [Page] and cannot but with comfort remember the happy both fruit and incouragement of my weake indeuours, as a poore labourer that lookes with ioy vpon some goodly pile of building, because hee can say, he brought something to it, although but stone or morter.

Shee was a woman full of noble curtesies, eyther when shee did visit others, or her selfe were visited. One that could stoope low by the rules of Religion, and vet knew her distance in the truth of reason; so she had alwaies the rich mens applause, and the poore mans praiers: with the one she conuersed not but with an honourable familiarity; nor with the other but with a charitable reliefe. Hee must haue beene of an euill life she would not haue deigned to speake to, and of an euill disposition that would not be content with her answers. Iudicious in all discourse beyond the degree of her sex, yet pleasant to; interlacing mirth with earnest, both in such a posture as did well become her, and such a manner as was beyond exception: her presence would not grace either the Cynicks rudenesse, or the wantons boldnesse. Well seene in History and other humane knowledge; but so as her mayne ayme was at Religion and to be skilfull in the Law of God. For that father that chasteneth euery childe that he receyueth, had giuen her a long infirmity, bred with her from her childhood, bringing as much payne to her, as shame to the Physitians. And this though the bodies hurt, yet the soules physicke: filling those empty parts, that appeared at her dissection with inuisible graces,M. Foelix. in Octav. that there might bee no vacuity. Calamitas saepius disciplina virtutis est: Her [Page] calamity directed her virtue. So mortifying all her affections as she valued not the world, relyed not vpon arte, trusted not her strength, nor euer was vnprepared to entertayne death so long expected. I haue diuers times heard her say, that she neuer went to her bed but as to her graue; nor euer saw that morning, that she did thinke she should liue to see the euening. Thus what some make easie with patience, she made easie with preparation and prouidence; and Quicquid expectatum est diù, leuius accidit: what so is foreseene before it happeneth, falleth lightly when it commeth, when hee that is surprized is halfe beaten before a blow bee giuen. Omnia nouitate grauiora: All things seeming more greeuous as they are more sudden. She, if any, might truly take vp that of the Apostle,1. Cor. 15. [...]. I die dayly, hauing so many and so bitter fits, as all attendants as well as her selfe thought them mortall; yet borne with that vndanted resolution, as might well demonstrate how she had learned Christ; her tongue neuer venting the least word of murmur or repining, but continually vttering heauenly [...]inculations to God, and comfortable assurances to those about her. Nor were her many deliuerances passed ouer in silence, as if shee would receyue the fruit and not looke to the tree, that dropped it to her, for God had alwayes due praises, and the poore large almes and bounty. One time (among many others) was most remarkeable: hauing conceyued and a fit taking her when she was quicke with childe, the extremity was such, as within her shee felt no motion, and but small signe of life eyther of her selfe or that she went with. From which danger when God had [Page] preserued her, she vowed a vow vnto the Lord, and performed it truely, that that day should be annually holy vnto his name, which she spent in her priuate Chamber with fasting, reading, Psalmes and prayer: her fast indeed, but the Poores feast, they might well write that day in red letters, as their greatest Festiuall So as what she was in euery relation as a daughter, sister, wife, mother, Ladie, Mistresse, neighbour, Christian both in life and death, neede not seeme strange, although transcendent in each particuler, the goodnesse of her nature being ordered by education, that rectified by grace, grace exercised by afflictions, and they purged out all vanities, and thence she was as fine gold often tried, fit for her Makers Temple.

Such a Daughter as would make a Father wish to be aged, to haue the comfort of that respect and dutie, euer attending him with a bended knee, and a carefull loue, humble obeisance, and a ioyfull heart, as if she had receiued a second life by his presence, from whose bloud the first was taken. Such a Sister, as if the bloud were still in the old vaines vndiuided. Such a Wife, as might be an argument against a vow, her society rather perfecting then interrupting deuotion. She seldome parted from her noble Husband in any iourney without a sad heart, and sometimes bedewed cheekes in his absence, in her Closet she praied for him, at the Table remembred him, against his returne was zealously carefull nothing might offend him, the Messenger that brought newes of his comming neuer vnrewarded, and then with what open heart and armes would shee entertaine him? Such a Mother as most dearely loued her tender [Page] Progenie, yet knew full well that all Children were borne alike, and that vertues onely gaue distinction, and therefore with a carefull eye surueyed each naturall disposition, cutting off with discipline the course of humors, not suffering those little bodies to haue setled infections, seasoning them in minoritie with goodnesse and religion, that in riper yeares it might be another nature; for instructions then instilled enter easily, but depart with difficultie. And these Oliue branches produced a great care of domesticke affaires, as not ignorant that these challenged prouision answerable to their births, and prouidence to be the leader to entertainments: there was not that weeke in which she exacted not an account of all expences, descending to such trifles as in a house so plentifull is scarce imaginary; yet did this care lessen her bountie, neuer any of her Seruants departed without gratuity, nor office looked into without reward: and if she were inforced to complaine, it was so as that the fault might be amended (I haue it from his mouth that can best relate it) but the faulter pardoned. For a Neighbour though I say nothing, your selues can speake it. Neuer was hospitality accompanied with a more cheerefull looke, nor an open hand with a more open heart.

Super omnia vultus accessêre benigni.

As if that Conduit had had no Cisterne, and that abundance no prouidence. But O you poore, to you what was she? when was any hungry (if she knew it) and she did not feed him; thirsty, and she sent not drinke; nay, the naked too she sometimes clothed; was any sicke or sore, this house was an Apothecaries [Page] shop open to all commers, without mony, or exchange, how many diseased, how many hurt haue here beene helped, neither medicines nor cordials were euer spared if want were knowne, or vnknowne demanded. Were euer those eies seene without pittie, or hands without bountie? she beleeuing certainly that God blessed their store that spent on their brethren, as running streames are fed that they may continue. The neighbour Townes and Villages are now as sad witnesses that I lie not, as before ioyfull receptacles of her almes and charitie: and yet all this without the least cackling of merit, her left hand scarce knew what her right hand did, and her tongue accusing her selfe for an vnprofitable seruant, euery day promised a further reformation; as if she had not beene good, except she had beene perfect, which degree in this life may bee aspired vnto, but not accomplished.

Then what she was to man you may make some scantling, as he that by Hercules his foot guessed at the proportion of his whole body; and you may assure your selues her deuotion to God was nothing inferiour. In which she was neither foolishly factious, nor Popishly superstitious, she did not so ingeminate the first Table of the Law, that vnder that glosse (as Hypocrites doe) she might take occasion to neglect the second, nor yet so conceiued of the second, but as a rule to be applied according to the lines of the first. In a word, her beleefe and life were each others counterpane, a true light that did both ardere & lucere, burne with inward zeale, and shine with outward practise. Euery morning about fiue of the [Page] clocke, she had a light and went to her priuate prayers, lying in her bed. When shee was vp and halfe ready, she called for meat (such was the weaknesse of her vitall spirits as she could abstain no longer) and then oft times some read by her: no sooner dressed, then she and her women went to prayer, from the chamber to the Chapell to call vpon God with the whole family, in which she neuer fayled (if she were able) although shee often rested her weary legges in so short a passage. After dinner she was for company, her booke, or exercise, as there was occasion. Before Supper againe to Chapel to her God; after Supper and in her bed she & her women went to praiers.

Vpon the Lords day in the morning, as before, and being ready, all the mayd seruants were called into the next roome to pray for the disposing of their hearts to heare reuerently; and for the Preacher that he might speake powerfully, that both hee and they might practise truth and godlinesse. From thence hither to pray and to attend; Sermon once ended, if shee her selfe could not, yet her women went priuately to giue God thankes for their instruction; and in few words to pray for a blessing. After dinner in her chamber she and her women sunga Psalme, read a Sermon, and againe sung a Psalme after it; and then children and the maydes were catechized. Then hither againe and so as before; and this course shee so affected, as she gaue the same directions to her noble neece whom shee most deerely loued, almost as her last legacy. A soule (sayth S. Chrysostome) guarded with prayers, is stronger then a City with walles and rampiers. Then how armed shee was against sinne [Page] and Sathan is euident to the impartiall hearer.

The Sacrament of the Lords Supper shee highly prized and receiued often, vnderstanding well that as long as we are here capable of augmentation and subiect to diminution of grace, that meanes was as necessary for our soules as for our bodies, meat or medicine: and that she might receiue it worthily, excellent was her preparation before, and contemplation after it. But in the act a gesture and posture so humble and reuerent, that I for my part neuer doubted, but I deliuered and she receyued Christ our Sauiour; as if vpon her knees shee would haue sayd with learned Hooker in the determination of the question which hath cost so many liues,Lib 5. Eccles. poli. sec. 67. O my God thou art there, O my soule thou art happy. The word preached was her delight and comfort, in hearing wherof she ordered her body to attend, her vnderstanding to intend, and her memory to retayne what should bee spoken, laying vp the words, not as the lazie seruant his talent in a napkin, but as Ioseph his corne to releeue in necessity. I must not omit (for the example is not vsuall) that the messenger was so respected with her, for his message, and both for his sake that sent them, as maugre the well knowne contempt of the world (the vndoubted demonstration of irreligion, I had almost sayd Atheisme) she had a vehement desire, if God should send her another sonne to dedicate him to God and make him a Minister; as if shee had read Salvian: Lib. 4. de gubernat. dei. Si quis ex nobilibus conuerti ad Deum coeperit, statim honorem nobilitatis amittit: If any of the nobility turne to God, they are reputed to haue lost the honour of nobility. And it presently followeth, [Page] O quantus in Christiano populo honor Christi est, vbi Religio ignobilem facit: How little honour do Christians shew their God when the profession of the Religion maketh the professor to be held ignoble. Let me adde that no nation vnder heauen of what religion soeuer if they acknowledge a God, doe vndervalue their Priests and orders but only the Reformed Churches. I pray God it may portend no iudgement. I haue now breathed her course of life, and proceed to a conclusion, (if I bee tedious you must blame her vertues.) As her life was nothing but a care for death, so her death an entrance to a better life. She hauing beene a Mary to God, a Martha to the world, a Sara to her husband, a Lois, an Eunice to her children, a Lydia to the Disciples: in a word an elect Lady borne for the good of many. So as shee might well vtter S. Ambrose his speech to his people of Millan which S. Augustine so much admired: Non sic vixt vt me pudeat apud vos diutius viuere, nec mori timeo quia bonum Dominum habemus: I haue not so liued as that I should be ashamed to liue longer, nor feare I to die because wee haue a gracious Lord. Sure it is that death which was so long expected and prepared for, could neither be suddaine nor grieuous when it happened. About a moneth before her childebirth she had a dreame which something troubled her, and sent for me (a bad interpreter) if I could to tell the meaning. Her body (she thought) was past all cure, her vitall spirits spent, she had taken her leaue of the world and reconciled her selfe to God, and was euen giuing vp the ghost into the hands of her redeemer, and so awaked. I told her, dreamed came [Page] either from the disposition of the body, or the sollicitude of the minde, and that questionlesse her meditations were much vpon mortalitie, and that some of those broken species remained in the fancie vndiscoursed, and the soule which cannot bee idle, did worke vpon them.

She replied in few words to this effect. I doe, or should daily think to die, & sure I am, not I only, but all should doe so, and occasion being offered of some thing to be done a moneth after by, that time, said she, shall I be in my graue. And indeed within three or foure daies of her account she was so, (as I compute the time) as if God (rather then nature) had revealed it to her. After her deliuery, succeeding a painfull labour, it was well hoped she had at once parted with her Childe and danger, and that her many faintings were signes of a weake (but not a dying) body. Lord, how a little glimpes of comfort giueth light to desire and loue, and maketh men thinke they she when they doe but dreame, hope being the first thing that taketh vs, and the last that leaueth vs: but she that had often seene the face of death, and had as often wrestled with his forces, seldome comming off without great paine and hazard found him now manifestly preuailing, and cryed out, farewell vaine earth, I embrace thee Heauen. Then calling for her noble Husband, tooke her leaue of him, and prayed for him, blessed her Children, and s [...]tching her little Sonne into her dying armes, desired God to make him true to him, and iust to man, and at other times (although not then) that he might resemble his great Grandfather in all noble vertues, for he (said she) [Page] was likewise a Cliffords Sonne, then casting her eyes vpon all together, with a zealous exclamation besought God for them, that the seedes of his grace might be so sowen within their hearts, that they might bud and blossome, and bring forth fruit, and become in time broad shades for the poore afflicted members of Christ to sit vnder and receiue comfort. In the morning before she died, she had conuulsion and the signes of death: and I comming to her, although she had not slept foure or fiue nights before, (an infirmity able to haue weakned the strongest braine) yet presently, without the least distemper, distraction or shortnesse of breath, (her old disease) she recalled all her vitall spirits, to doe that last office, comfortably and confidently made the profession of her faith, auowing that there was no name either in Heauen or in Earth that she hoped to be saued by, but that of Iesus Christ the righteous. She was not then to learne either the principles or practice of Religion, so that I stood rather to behold the vse, then teach the theory. From that wee went to prayers, she repeating with wonderfull feruency the words after me, vntill perceiuing her weaknesse, I besought her to spare her decayed spirits, telling her that both shee and wee might receiue as much comfort by her silent assistance in the length and vocall assent in the conclusion. When all was done that could be required of a Christian in that extremity, I boldly proceeded to the office of my Ministry, and pronounced her absolution, and am very confident that it was olaue non errante, with a Key that erred not, and that God did ratifie in heauen, what I his vnworthy [Page] Minister declared on earth: she receiuing it as comfortably as I deliuered it faithfully. After this she seemed to sleepe, and a great care was had for feare of interruption, and so continued vntill the afternoone, when her speech left her, and the messengers of death againe appeared: And we (as was our duty) renued our prayers, which for a time she answered with signes vntill her memory as well as her tongue did faile her. Nor did we then giue ouer, as knowing well with S. Augustine, that God differreth sometimes to grant, to teach vs to beg, and so promiseth to beginners, as that he will giue to none but perseuerers. My selfe and another Minister (that came in that perplexity) continually solliciting his Diuine Maiesty for mercy, vntill in the middest of one of my prayers, in which I desired him to giue his Angels charge ouer her, in that her agonie against sinne and Sathan, she departed; going her selfe to vndoubted ioy, and leauing vs to vnfayned sorrow. And thus (O firre trees) our Cedar is fallen; If such a fall bee not an exaltation rather, for it shall bee my ambition to liue so, that I may die so. And now she lieth low, by the side of that other excellent Lady her predecessor; two such parcels of earth, as the earth that couereth them may seeme proud of. What remayneth but a generall sorrow, not for her, but for our selues; in which each order may beare a part of mourning: the firre trees because all the mighty are spoyled (as it followeth the words of my text) and the oakes of Bashan to, for their defenced forrest is come down. I shall not need to bid the shepheards howle, for the next verse sayth, that their voyce is already heard (and [Page] good reason) for their glory is destroyed: nor the Lions whelps, their roaring is presupposed, because the pride of Iordan is destroyed. Questionlesse, all that but remember that the righteous are taken away from the anger to come, howsoeuer they haue no part in our priuate losse, may ioyne themselues in our publicke feare, knowing that the death of Saints trencheth to further danger. God for his infinite mercy grant grace in our liues, pardon at our deaths, and after both, the fruition of his blessed vision. Amen.

§

§

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THE MOVRNING of Mount Libanon: OR, THE TEMPLES TEARES. A Sermon preached at Hodsocke, the 20. day of December, Anno Domini, 1627. In commemoration of the Right Honourable and Religious Lady, the Lady FRANCES CLIFTON, Daughter to the Right Honourable the Earle of Cumberland: And Wife to the truly noble Sir Geruas Clifton of Clifton, in the County of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627.

By WILLIAM FVLLER Doctor of Diuinity, one of his Maiesties Chapleines in Ordinary.

ECCLES. 40. 19.

Children and the building of a City continue a mans name, but a blamelesse wife is counted aboue them both.

LONDON, ¶Printed by Thomas Harper for Robert Bostocke, and are to be sold at his shop in Pauls Church-yard, at the signe of the Kings Head. 1628.

TO THE MVCH honoured, Sir GERVAS CLIFTON, Of Clifton, in the County of Nottingham Knight and Baronet, my most noble Patrone.

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Noble SIR,

HOW much J stand obliged to your loue and bounty, should I be silent, others would testifie: to conceale it, were to call witnesses; and to denie it, to proclayme ingratitude. Neither hath your respect come single or alone. [Page] For those excellent Ladies, of pious memorie, which successiuely made your bed happy, and I hope your house prosperous, as they were to you most deare, so to me most noble: neuer stranger found either more encouragement in his labors, or more ample remonstrance of an honourable loue. But there is no earthly contentment, but hath interruption or intermixtion: wee must leaue it, or it must leaue vs. I onely, now instance in this, that God hath taken those ornaments of their sex, as fit for heauen, too goo [...] for earth, to both which liuing, I was indebted and for both dead (by your election) the sad▪ membrancer. Others might haue set out their perfections better, none more mournfully or more truely. In which the rarenesse of the subiects haue had the power to make my weaknesse, not onely to passe without censure, but the publishing to bee importuned with an earnest zeale, both by your selfe and others of their and your honorable friends. The first long since went out in written copies: this last (it seemeth) must not be restrained within so narrow bounds, nor the desire of many satisfied without more ample [Page] notice. Which sithence it must come to publique view: to whom should I present it, but your selfe, who haue the losse, and knowe the truth, from whom I haue receiued my meanes, and to whom I shall euer remaine thankfull, and faithfull in all Christian duties.

William Fuller.

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[...]

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[...]

In obitum praematurum praeclarissimae Heroinae D. Franciscae Clifton, quae obijt in pace paulò post puerperium.

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Ad turgescentem tumuli molem.

Qu. CVrita turgescis moles? vnúmne cadauer,

Aut multa hâc sacrâ contumulantur humo.

Res. Hic sita nobilitas & quicquid nobile, virtus,

Ingenium, probitas & pietatis amor.

Hic sita faeminci sexus laus, deliciúm (que):

Hïc Francisca sita est: desine musa, sat est.

Ad patrem de quinâ tantùm defunctae matris prole.

QVin (que) tibi casti charissima pignora lecti

Donauit coniux nobilis, at (que) obijt.

Non auxit numerum, sed sensibus omnibus vnum

Ex aequo tribuit, disce quid hic numerus.

Vt videas, tangas, gustes at (que) oscula figens

Coniugis olfacias dulcia dona tuae.

At (que) etiam ascultes, cùm blando murmure pappant;

Tu nobis mater quin (que) patér (que) simul.

Per Sam. Simson.

Pietati, virtuti, honori & foelici memoriae illustrissimae D. D. Franciscae Clifton Ampliss. Comitis Cumberlandiae charissimae filiae, atque honoratissimi viri D. Geruasij Clifton Militis & Baronetti coniugis spectatiss.

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PEtrarum in clivis gaudent habitare columbae,

Hoc est quod Christi sponsa columba cluit.

Christus enim petra est, Christi (que) in vulnere clivus,

Gestit vbi solum figere sponsa pedem.

O te foelicem idcirco Franscisca Columbam,

Quae tota in cliuis vixeris & moreris.

A cliuo ad clivum mortalis sponsa volabas,

Nunc eadem in clivo, caelica sponsa lates.

Vt (que) ille in terris ampli tibi portus honoris,

Hic itidem aeternae porta salutis erit.

Io. Crauen.

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§

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VVHat means this mourning on mount Libanō ▪

Why howle ye firre trees? O a Cedars gone,

Whose hallowed boughs to vs such shade had lent,

As shepheards sang, and trees made merriment;

Which being fallen, the hils would equall faine,

Hadadrimmons mourning on Megiddons plaine:

Yet know we well it's but remoued hence,

To holy Zion, where with deare expence

Of Shiloes bloud, God raised hath a quire,

To which all Firres and Cedars doe aspire.

It is our losse, foule crimes haue caused these throes,

For present want and feare of future woes.

FINIS.

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Information about this book

Title statement

The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary.

Fuller, William, 1579 or 80-1659.

Edition statement

1628

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Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A01347

ID [STC]

STC 11468

ID [STC]

ESTC S102826

ID [EEBO-CITATION]

99838588

ID [PROQUEST]

99838588

ID [VID]

2972

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(EEBO-TCP ; phase 1, no. A01347)

Transcribed from: (Early English Books Online ; image set 2972)

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Source

— The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary., Fuller, William, 1579 or 80-1659..

Extent

[6], 37, [3] p.

Printed by Thomas Harper for Robert Bostocke, and are to be sold at his shop in Pauls Church-yard, at the signe of the Kings Head,. London :: 1628.. (Running title reads: The temples teares.) (Reproduction of the original in the British Library.)

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