Tvvo fruitful sermons, needfull for these times whereof the one may be called, A mariage present; the other, A sickemans glasse. Compiled by Roger Hacket, Doctor in Diuinitie. Two fruitful sermons, needfull for these times. Hacket, Roger, 1559-1621. 1607 Approx. 95 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A02462 STC 12592 ESTC S118993 99854200 99854200 19609

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Early English books online. (EEBO-TCP ; phase 2, no. A02462) Transcribed from: (Early English Books Online ; image set 19609) Images scanned from microfilm: (Early English books, 1475-1640 ; 1069:17) Tvvo fruitful sermons, needfull for these times whereof the one may be called, A mariage present; the other, A sickemans glasse. Compiled by Roger Hacket, Doctor in Diuinitie. Two fruitful sermons, needfull for these times. Hacket, Roger, 1559-1621. [2], 38 p. Imprinted by Felix Kyngston, for Cuthburt Burby, At London : 1607. Folger Shakespeare Library copy has note at end that at one time this item was bound with thirteen other items, of which the first was STC 11581. Reproduction of the original in the Folger Shakespeare Library.

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eng Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2008-01 Assigned for keying and markup 2008-01 Keyed and coded from ProQuest page images 2011-01 Sampled and proofread 2011-01 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

TWO FRVITFVL SERMONS, NEEDFVLL for theſe times: Whereof THE ONE MAY BE CALLED, A Mariage Preſent; THE OTHER, A SICKEmans Glaſſe.

Compiled by ROGER HACKET, Doctor in Diuinitie.

AT LONDON, Imprinted by FELIX KYNGSTON, for Cuthbert Burby. 1607.

A MARIAGE PRESENT. GENES. 2.22.

And he brought her to the man; then the man ſaid, this now, is bone of my bones, and fleſh of my fleſh.

FOR the better opening and vnderſtanding of this Scripture, you may obſerue: firſt, who brought her; God, which a little before, had made her out of the rib of Adam. Secondly, whom he brought; Eue, the firſt of women. Thirdly, to whom God brought her; to Adam, the firſt of men, the father of vs all. Fourthly, why hee brought her; to bee Adams wife, Geneſ. 2.18. for God did not thinke it meete that Adam ſhould be alone, therefore he made Eue, and gaue her to Adam to bee an helper meete for him. Verſ. 20. Fifthly, Adams accepting and taking her to be his wife this now is bone of my bones, and fleſh of my fleſh. In which words, Adam doth not only ſhew, that God made her of a fleſhie rib, that was taken from him: but alſo that now they two, were become one fleſh, being ioyned together in holy mariage by God and their mutuall conſents. Thus in theſe, though briefely, yet you may plainely ſee, the meaning of this Scripture; And he brought her to the man, &c.

Whereas it hath bin an auncient and laudable cuſtome,Zanch. lib. 4. cap. 2. de Matrimo. theſ. 2. de conſecrat. nupt. as Zanchius obſerueth, out of Chriſts turning water into wine, at the mariage of Canaan, to grace the married couple with diuers preſents: I, in ſteade of better things, haue brought vnto the Bridgrome and his mate, & to this moſt Chriſtian aſſemblie, a few countrie flowers; O let them find grace in your eyes, they are gathered out of the garden of Eden, out of the garden of the Lord. Of which, the firſt is the Prime-roſe, take you al of this; God giues Eue vnto Adam; let all your mariages begin in the Lord; The ſecond is the Maydens-bluſh, a flower for you maydens; Eue comes not, and giues her ſelfe, this did not ſtand with her maydens modeſtie: but God brings her, and giues her to Adam. So ſhould you attend your parents pleaſure, till he bring and giue you vnto man. The third is the ſweete, cooling, cordial, and low growing Violet: for you the Bride, and for all you women, which either are, or would bee ioyned in mariage with man. When GOD ſaw that it was not meete for man to liue alone, Geneſ. 2.2 . he made Eue, and he gaue her, to be an helper meete for man. Remember ô ye daughters of Eue, that you were made for man, that you were giuen to man, not to be hurters, but to be helpers meere for them. Shew by your obedience, that you are low growing Violets; by your louely carriage, that you are ſweete; by your milde patience, that you are cooling; by your loyall faithfulnes, that you are cordial; by your gratious helpe, that you are like this ſweete, cooling, cordial and low growing Violet, the flower that God heere commends vnto you. The laſt is the Roſemary, the flower of men; for you the Bridegrome, and for all you maried men, that are ioyned in holy wedlocke with your wiues: although the Roſemary ouertops all the flowers in the garden, and thereby boaſts his rule; yet remember that Roſemary is good for the head, rule with wiſedome; helpfull to the heart, rule with loue: that it is alway greene, be alwaies louely and loyall to your wiues. When God had giuen Eue to Adam, Adam takes her, and of her he faith, this is bone of my bones, and fleſh of my fleſh, there is his loue: he cleaues to his wife, and they two become one fleſh, there is his loyaltie: this God inſpired in him, there is his wiſedome. Smell ſweet ô ye flowers, in your natiue ſweetnes; be not adulterated with the water of this world: ô ſhew your ſelues in your proper beauties,The Prime-roſe for all. and be not gilded with the idle arte of man.

The firſt of theſe flowers, is the Prime-roſe, of this let vs firſt ſpeake, and as in the firſt of the yeere, the Prime-roſe is deſirouſly gathered of all, ſo let this with the firſt be accepted of you all. God gaue Eue to Adam, let all your mariages begin in the Lord. Let God giue the woman to the man, and ioyne man vnto the woman: for if he ioyne not, how can the maried couple look for a bleſſing of the Lord? It ſhould not be with you, ô ye yong men and maydens, as it is with the beaſts, that euery one ſhould take his mate, and after an vnſeemely manner come together: but God muſt giue Eue to Adam; of you it ſhould be ſaid, that God hath ioyned you together. For what is the cauſe that the bed of many maried couples is defiled, that many huſbands and wiues, iarre, as inſtruments that are out of tune, and want the ſweete content of that bleſſed eſtate? God gaue not Eue to Adam, they were maried, but yet not in the Lord. Wherefore let this Prime-roſe, be in the prime of thy deſires, ſeeke for a wife at the hands of the Higheſt, Prou. 19.14. ſeeke to be maried in the Lord. For ſurely as wiſe Salomon ſpeaketh, houſes and riches are the inheritance of the fathers; but an vnderstanding wife commeth from the Lord. Geneſ. 24.9. This made aged Abraham to charge his ſeruant, and that by oath, to ſeeke a wife for his ſonne Iſaak, not among the daughters of Canaan, but among the people where he was borne.Verſ. 12. This made his charged ſeruant, to pray to the God of his maiſter Abraham, for ſucceſſe: and God heard his prayer,Verſ. 58. and ſo moued the heart of Rebecca to giue conſent;Verſ. 50. that her brother Laban, and father Bethuel, were enforced to confeſſe, that it was proceeded of the Lord. In ſuch manner offer vp your prayers to the Higheſt, ô ye that deſire to be maried; that he would bleſſe you in this your weightie buſines, ſo ſhall you to your comfort find, Toby 7.11. that your lot is fallen on a good ground, that it is proceeded of the Lord Remember how Sara, the daughter of Raguel, was maried to ſeuē, & how euery of them, that night they came in to her, that night they died. What was the reaſon? Toby 8.7. God gaue not Sara in mariage to them. After yong Toby marieth, commeth in to her, and liueth: marke the reaſons noted in the ſtory, Toby 8.4. he came not in to her for fornication, but vprightly: he prayed to the God of his fathers, God gaue Sara a wife to him, they were maried in the Lord. Wherefore accept of this ſweete Prime-roſe, you that are in the prime and ſpring of your liues, ſeeke by prayer and all good meanes, that God may giue Eue to Adam, a wife to you, that you may be maried in the Lord.The Maydēſbluſh for maydens.

The ſecond flower is the Maydens-bluſh, a flower for you maydens; Eue comes not of herſelfe, nor giues her ſelfe to Adam, this doth not ſtand with her maydens modeſtie: but God brings Eue, and God giues her to Adam: euen ſo ſhould you attend your fathers pleaſure, till he brings and giues you vnto man. For you ſweete maydens beare your fathers name, he gaue you life, and from him you haue whatſoeuer you ſeeme for to enioy: will you then rob your father of his child and vnkindly deſpiſe the author of your life? ſhall the flattering ſpeeches, and baynfull bates of one, but a few daies knowne, more preuaile with you, than parents words, than all that they haue done, and are likely to doe for you hereafter? Numb. 30.5. If thou hadeſt made a vow to God, yet vnleſſe thy father approued it, thou ſhouldeſt not performe it to the Higheſt: ſhall God go from his right, to maintaine thy fathers power; and wilt thou, to the wrong of thy father, hurt of thy ſelfe, keepe touch with thy ſuppoſed louer, Exod. 22.16. that keepeth no touch and faith with God? In the old Law it was ſaid, if a man had entiſed a mayden, which was not promiſed, and had ſayne with her: If the father would not giue her to him, the offender was to giue a dowry to her, (whom he had humbled) and he might not take her vnto wife. Heare ô ye maydens, your parents conſent is not only required, as Peter Lombard ſpeaketh, ad honestatē, ſed ad neceſſitatem, not only to grace and honeſt your mariages,Concil. Lateran Can. 51. but to make them lawfull and good. Therefore in the Councell of Lateran, thoſe priuie mariages which are made, without the parents conſent, are pronounced as vnlawfull, as they that are made, within the prohibited degrees of conſanguinitie, & affinitie. Wherfore ô ye maydens, take at my hands this ſweet flower of the Maydenſ-bluſh, it will grace your mayden-heads, pleaſe your parents, and make you be beloued both of man and God. And when in your eſpouſals, it ſhall be asked, Who giues this mayden vnto wife; cauſe not thy aged father to withhold his hand, but cauſe him rather to ſteppe forth with ioy, and before God and his Church, to performe for thee that bleſſed worke.

Now as to the parent, God hath giuen power to beſtow his daughter; ſo alſo that he do it well and wifely, Deut. 7.3. God requires at his hand. God ſaith, Thou ſhalt not giue thy daughter to a Cananite. There he giues thee power to beſtow thy daughter in mariage,1. Cor. 7.37. but yet no power to beſtow her on a Cananite. He that giueth his daughter in mariage, doth well: Verſ. 39. Eccleſ. 7.25. the parent hath power to giue his daughter in mariage, ſaith the Apoſtle; but yet he muſt doe it well, he muſt do it in the Lord. He that hath maried his daughter, (ſaith Ieſus the ſonne of Syrach) hath performed a good work. Thou haſt power to marie thy daughter, but withall performe a good worke, giue her to a man of vnderstanding, as in that place it followeth. Marrie not thy daughter to wealth and worſhip, but marry her vnto a man: for a man may get wealth and worſhip, but wealth and worſhip neuer gets a man. For on thee, thy modeſt daughters eyes are faſtned, thou art vnto her that piller of light, when thou moueſt, ſhe moueth, when thou ſtandeſt ſtill, ſhee ſtandeth; well perſwaded of thy fatherly loue, and prouident wiſedome, ſhee reſigneth ouer her will to thine,Chryſost. in Epist. ad Coloſſ. Homil. 12. and yeeldeth her ſelfe to be diſpoſed by thee. Seeke therefore for a man for thy daughter (as Chryſostom ſpeaketh) which in loue ſhall cheriſh her, in wiſedome ſhall rule her: now thou art to reſigne thy power of her, Decret. 25.26 Cauſ. 31. Q. 2 . cap. 3. which once reſigned, thou canst not reclaime: now thou art on her tender ſelfe to ſet an head Wherefore do not as Vrban Biſhop of Rome, wrote to Sanctio a King of Arragon in Spaine, either by thy fatherly authoritie ouer awe her; or by the deceiuing reaſons of wealth and worſhip, ſeeke to perſwade her, Matth. 19, . to like a man whō ſhe cānot loue. For although thou waſt the father of her body, yet God it was that gaue her her ſoule, whoſe only it is, in a true liking loue to ioyne mā & wife together. Do not therfore wrong God in his right, in ſeeking to ioyne thoſe together, whom the Lord neither yet hath nor would haue ioyned: for if thou doeſt, & thy daughter loath to giue any farther nay, yeeldeth with her woe, to thy deſire; thou haſt not performed a good worke, thou haſt not done wel, thou haſt not maried her in the Lord, thou muſt beare the blame of their after-varyings, and whatſoeuer other their fouler faults. Heare ô ye maydens, how ſweete this flower is, of the Maydenſ-bluſh, how in ioyning you in bleſſed mariage, it requireth Gods, fathers, and alſo your conſents. Wherefore if your parents, or they that are in place of parents, Geneſ. 24.57. will not call you as Bethuel did Rebecca, and aske of you your free conſents; yet mayeſt thou in thy maydens modeſtie, without offence giuen vnto thy father, deny to like where thou canſt not loue, or to giue thy hand, where thou canſt not giue thy heart. Marke 10.9. And with this muſt all parents reſt contented; for to ioyne the hearts of man and wife together, is not the worke of man, but of God Otherwiſe, if contrarie to thy liking, thou ſuffereſt thy ſelfe to be ioyned to another; it may boe, ô ouer modeſt mayden, thou wilt ſtaine this Maydenſ-bluſh with thy wiuiſh teares, thou wilt be the cauſe of thine owne future troubles, which now may be ſtaned, but then cannot be remedied: thou muſt eate the bread of diſcontent, and he in the bed where thou wouldeſt not be; your after-varyings, if it proceed not to worſe, will be a trouble to your friends, and griefe vnto your ſelfe. Wherefore with you, ô maydens, let me leaue this flower, it is the Maydenſ-bluſh. As the father is to giue Eue to Adam, ſo muſt he do it in the Lord, and with Eues free conſent.The Violet for maried wiues, firſt is helpfull.

The next flower that commeth to my hand, is the ſweet, cooling, cordial, and low growing Violet. This commends it ſelfe vnto the Bride, and to euery of you that either are, or would be maried wiues. It is the ſweeteſt flower in the garden of Eden, Geneſ. 2.18. Verſ. 20. and me thinkes it beſt beſeemeth you. When God ſaw, that it was not meete for man to liue alone, he made Eue, and he gaue her to Adam, to be an helper meete for him. Forget not ô ye wiues why Eue was made, why ſhe was brought and maried to Adam: ſure not to be an hurter, but to be an helper meet for man. Of all the flowers in the garden, none is ſo helpfull as is the Violet: of all the creatures, none ſuch helpers meete for man, as is the woman. If man ſwell with pride, and lift vp his noſe among his neighbours; ſhe with her lowly and humble cariage, remembers him, that he is no better than his fore-fathers, which are returned to the earth from whence they came. If man burnes in the flames of his fleſhlie luſt; ſhe is the cooler of thoſe flames, to auoyd fornication, 1. Cor. 7.2. let euery man haue his wife: Verſ. 9. it is better to marrie than to burne. If man ſparkle with anger, in that vnſeemely heate; ſhe with her ſoft and welpleaſing ſpeech, ſoone abateth that heate, and maketh him to ſee, James 1.20. that the wrath of man neuer fulfilleth the righteouſnes of God. If man be heauie, and vnquiered within, either for wronges impoſed, or ſuſtained loſſe; ſhe as a cordiall comfort caſeth thoſe his ſorrowes, and ſatisfieth his ſoule with ſweete content. What man getteth abroad, ſhee ſaueth at home, and vnder him, with his gaine and credit, gouerneth his familie and home-affaires, being as Augustine ſpeaketh,August. adu. Pollent. lib. 2. cap. 12. infirmitatis remedium, humanitatis ſolatium; a medicine of mans maladies, & ſweete procurer of his best content. So helpfull vnto man is this ſweet, cooling, cordial, and low growing Violet. Wherefore ô ye maried wiues, remember that man was not made for the woman, but the woman for the man, 1. Corin. 11.9. as the Apoſtle ſpeaketh. Remember you were made to be helpers meete for man, do not degenerate from the cauſe of your creation. O, how vnworthy is it your ſweet ſelues, that as Adam complained of Eue, the woman that thou gauest mee, ſhee gaue mee of the fruit to eate: Geneſ. 3.12. ſo thy husband ſhould complaine of thee, the woman that thou gaueſt me, ſhe hath hurt me, ſhe hath entiſed me to ſin! Although, this wil not ſerue thy husband for excuſe, yet this wil ſhew, that thou deſpiſeſt the end for which thou waſt created, and with ſinne neglecteſt thy impoſed duty, to be an helper meete for man.

Secondly the Violet growes low.Now after the helpe the Violet affords, in the ſecond place I pray you conſider how it groweth by the ground, it groweth low: euen ſo muſt all you maried wiues, grow low, you muſt be ſubiect to your husbands. This is the ſentence of God giuen on Eue, and on all Eues daughters, which may not be reuoked, Geneſ. 3.16. that not only in ſorrow you ſhould bring forth your children (which you all do to this day feele) but that your deſires must be ſubiect to your huſbands, and they must rule ouer you. In vaine thou pleadeſt for thy ſelfe ô woman, that thou art one fleſh with him. For although that be true yt which thou vrgeſt,Ambroſ. de Paradiſo cap. 14. yet as Ambroſe obſerueth, for two cauſes God commandeth thee to be ſubiect to thy huſband. Firſt, becauſe thou waſt made of man; but eſpecially, becauſe by thee ſinne entered into the world, man was entiſed for to ſinne. So Chryſostom bringeth in God in this ſort,Chryſost. hom. 17. in Geneſ. ſpeaking to the woman: I made thee equall, and gaue thee Princedome with thy huſband, but becauſe thou hast abuſed it vnto thy huſbands hurt: from hence-forth I make thee ſubiect, he ſhall rule ouer thee. Hence it is, that the mayden, when ſhe is maried, leaueth to be called after her fathers name, and from thence forth is called after her husbands. So Eue of 〈 in non-Latin alphabet 〉 was called 〈 in non-Latin alphabet 〉 . Hence it is that the womans contracts and bargaines are of no force, either by the lawes of God or of man, except the husband do approue the ſame. Nay hence it is that the maried wife, may not performe the vowes ſhee hath made to GOD,Numb. 30.9. Aug. epiſt. 199 Annot. in Tertull. de veland. Ʋirgi. except the husband giueth way to her deſires. Hence it is, that to this day, the Perſian Ladies, vpon the top of their coronets, haue the ſigne of the foot; in token that the top of their glorie muſt ſtoope, euen to their husbands feet. They ſtill remember the auncient decree of Ahaſhueroſh and his Princes, that all women great and ſmall, Hest. 1.20. must giue honor to their huſbands; Verſ. 22. and that euery man must beare rule in his owne houſe. They acknowledge that Queene Vaſhty, for refuſing to come, when the King her husband ſent for her; was worthily by the ſentence of the King and all his nobles,Verſ. 16. put from her royall ſeate: in that ſhee had done euill against the King, and against all the Princes, and all the people: Verſ. 17. in leauing her ſelfe an ill example, to all other women to despiſe their huſbands. Thus by the firſt Law of God, nature, and of nations, this is impoſed vpon women, that they be ſubiect to their husbands; the ſame is required in the Goſpell. Epheſ. 5.22. Therefore Paul, Wines be ſubiect to your huſbands as to the Lord, for the huſband is the head of the wife, as Christ is the head of the Church. As the Church to Christ, ſo let the wife be ſubiect to her huſband, in all things. Where marke, wiues be ſubiect to your husbands, there is the precept; he is your head, there is the reaſon: as to the Lord, as the Church is to Chriſt, there is the manner. In what ſhould they be ſubiect? in the end it is ſaid, in all things. It is not enough for you to be good to your husbands, but you muſt bee ſubiect too; as St. Paul ſpeaketh, You must be good, and ſubiect to your huſbands. Titus 2.5. Amongſt many other reaſons alledged for this required ſubiection; S. Paul ſaith to the Coloſſians, It is meete. Indeed meet, that the Moone ſhould giue glory to the Sunne, Coloſſ. 3.18. from whom ſhe receiueth all her light: the woman ſubiection to her husband, from whom ſhe deriueth all her worſhip. S. Peter, that by their ſubmiſſe & reuerend cariage, 1. Pet. 3.1. they might winne their huſbands to the faith. Nothing more preuailes with man, then the ſubmiſſe cariage of his wife. Titus 2.5. St. Paul addeth a third reaſon, lest the Word of God be euil ſpoken of for your ſakes. For when women make ſhew of religion, and yet will not be ſubiect and obedient to their husbands, their faults in this are aſcribed to the blameleſſe Goſpell of our Chriſt. Wherefore heare ô ye maried wiues,Hieron. comment. in Titū. what S. Hierom ſpeaketh vpon this place: Since the huſband is the head of the woman, as Christ is the head of man; what wife ſoeuer is not ſubiect to her huſband, is as much in fault, as man is, when he is not ſubiect vnto Christ. (marke his reaſons) For the first ſentence that God gaue (wherin ſhe is charged to be ſubiect) is despiſed, and Christs Gospell infamed, when a Christian woman will not do that to her huſband, which the Heathen women willingly performe. Wherefore grow low, ô ye helpfull Violets, bee not only good, but be good and ſubject to your husbands.Hierom. Epist. 14. cap. 6. And as Hierom writ to Celantia, ſo I to you; Let the authority of thy huſband be vpholden by thee and let all the houſe learne of thee to honor him: do thou ſhew him to be a master by thy obſequiouſnes, to be great by thy humblenes; for in this thou ſhalt be the more reuerenced, by how much the more thou doest reuerence him.

Thirdly the Violet is ſweetLet not this moue your patience, ô ye maried wiues, that I preſent vnto you, this low growing Violet; although it grow low, yet, which in the third place I obſerue, the Violet is ſweete. For ſuch are ye women, full of ſweetnes, full of loue. That which is ſpoken of Chriſts Spouſe in the Canticles, Cantic. 4.10. hath place in you: Faire is thy loue, better then wine, ſweeter then the ſauor of all ſpices, thy lips drop as hony-combes (ſo ſweete are her words) thy plants are as an Orchard of Pomegranats; ſo ſweet are her deeds. Although God made Eue ſubiect, yet God alſo made her ſweet. Sweet in her fauour, ſweete in her cariage; by which ſhee maſtereth the heart of man, and draweth him in loue, vnto her liking. Although man be hard and heauie as the iron, that will not bow, or hardly moue; yet her ſweet loue ſhall be as the Adamant, that ſhal draw him to her, and cauſe him to forſake father and mother, the things of high price, and to cleaue to her. Wherefore, forget not your nature ò ye ſweet Violets: the Violet alway ſmelleth ſweet. Take view I pray you, of your dainty ſelues, how with ſweet odors you are delighted, and with ill ſauors, you are nothing pleaſed: and by your ſelues meaſure your husbands; it is the ſweete and not the ſowre, that is gratefull to them. I pray you conſider, that although the ſweete Roſe hath prickles, yet the Violet hath none; that it is the ſweetnes, and not the prickles, that pleaſeth man.

Fourthly the Violet is cooling.As the Violet is ſweete, ſo is it alſo cooling; and ſuch ſhould you wiues be vnto your husbands, for ſince there are often two vnſeemely heats in man, the one of luſt, the other of anger: the woman as a ſweet cooling Violet, is to aſſwage them both. For to ſpeake, firſt of the fire of his luſt, how it may be quenched, the Apoſtle ſheweth, to auoyd fornication, let euery man haue his wife. It is the wife,1. Cor. 7 12. and not the harlot, that ſhould quench thoſe luſtfull flames.1. Cor. 7.9. It is better to marry, than to burne. For to man, the wife is giuen a remedie of his luſt, a meanes for him to auoid fornication, a ſweet cooler to abate this heate. Withdraw not therefore this your helpe from your husbands, but giue vnto them (as the Apoſtle ſpeaketh) due beneuolence; 1. Corinth. 7.3. Verſ. 4. for the woman hath not power ouer her owne body, but the man. The which cooling help if ſhe ſhal deny, when he lawfully requireth it; by that ſhe may bee in part a cauſe,Verſ. 5. that Satan tempt her husband vnto vncleanneſſe; and for that, make him to blame her as ſome cauſe of his folly. It may be a fault in him, at ſometime to require it; yet is thē thy yeelding no fault in thee, if otherwiſe he will not be ſatisfied;August. contr. Jouin. cap. 10. this is as Augustine ſpeaketh, venialis in vxore, in meretrice damnabilis, pardonable in a wife, though damnable in an harlot. It was an error of Syricius the Pope, who adiudged ſinfull euery carnall coniunction of man and woman; abuſing thoſe words of the Apoſtle, That they that were in the fleſh could not pleaſe God. For God made male and female, Geneſ. 1.27. Verſ. 28. he willeth them to increaſe and fill the earth; which yet they could not, without carnall coputation; he ſaid not only of mariage, Hebr. 13.4. but of the carnall vſe of the maried, The bed vndefiled is honorable among all men. The which Gregorie the great acknowledged,Gregor. mag. in Pſal. Poenit. 4. Men are not therefore conceiued in ſinne, becauſe it is a ſin for maried folkes, carnally to know one another: for that is a chast worke; and no fault in the maried couple; becauſe the nuptiall contract, is not exorbitant from faith, God appointing mariage, and the coniunction too; in that he made them male and female. Wherefore ſince the bed vndefiled is honorable, a chaſt worke, in the maried couple: ſhew your ſelues cooling Violets to your husbands, Gods ordained remedies for their luſt.

The other heate, which ſometime is vnſeemely in man, is the heate of anger: by which all inflamed, he is caried beyond all bounds of reaſon, to doe the things that are not good: this alſo by her milde and patient cariage, the woman muſt ſeeke to coole, and to lay the ſtormes of thoſe bluſtering winds, although it be with the ſhowers of her teares.August. confeſ. lib. 9. cap. 9. For although ſhe may not, as Augustine ſpeaketh in the praiſe of his mother, either in word or deed reſiſt her moued husband; yet to him ſhe muſt be a cooling Violet, to aſſwage his anger, & a meanes to bring him to his wonted quiet. And if to thee ô woman, any thing ſeemeth may be better ordered; as Augustine aduiſed a matron, ſo I do thee,Aug. epist. 199. Reuerently impart it to thy huſband, yet alway follow his authoritie, as thy heads; that all may bleſſe the peace of your houſe. Yea if thy lot ſhould fall ſo hard, as that thy husband to thee ſhould proue a Nabal, 1. Sam. 25.3. Verſ. 17. churliſh, euill conditioned, yea ſo wicked that a man may not ſpeake to him, as the very ſeruants complained of their maiſter; yet do thou performe the part of Abigail, Verſ. 24. in ſeeking to pacifie thoſe whom he hath offended; and in all reuerence when opportunity ſerueth,Verſ. 37. impart to thy husband his danger and his fault. Thus be to your husbands ô ye wiues, ſweet cooling Violets, to quench the heate of their luſt and anger.

Fifthly the Violet is cordiall.And yet before wee leaue this Violet, remember that which in the laſt we obſerued, it is cordial. Such is a woman to her husband, when ſhe is loyall. She ſhould not ſuffer any ſtrange fire to burne on her altar; nor in her ſoyle any baſe ſtockes to grow, which her husband hath not planted. Shee muſt remember that of them two, the Scripture ſaith, Geneſ. 2.24. Matth. 19.6. that they are become one fleſh, ſhe may not ioyne it to another. If he be not loyall, nor keepe faith with her, yet muſt ſhe with him; Matth. 5.32. ſhe hath vowed it before Chriſt & his church; ſhe muſt therefore euer cleaue to her husband, and deſpiſe all other; and as the Marigold that opens and ſhuts with the Sunne; ſo alone with him ſhe muſt open, and with him ſhut. This is a cordiall comfort, moſt pleaſing to the heart of man. For when by her, he receiueth children, that he hath fathered to be heires of his labours, ſtaffe of his old age, in whom his name & memorie is continued; it is ſo welcome to his heart, that no cordiall comfort may be compared to it. Neither is ſhe only cordiall in her truth and loyaltie; but in this, that ſhee is an hauen of reſt in mans greateſt troubles, the eaſe of his griefes, helpe in his ſickenes, a ſweete companion in all his ſorrowes. For, in ſilence to ouerpaſſe the reſt, only ſee in the bed of her husbands ſickenes, how, whileſt there is hope, ſhe miniſtereth with care, and feedeth with comfort: nay ſhee, when hope faileth, how againſt hope, ſhe plieth the Phyſition, ſtill ſeeking for help. Sometime caſting vp her ſighes and eies to heauen, often be dewing the earth with her teares, entertaining euery one with a welcome heart, that wil but ſpeak for husbands help. How then can there be a more cordiall comfort vnto man, then this? Wherefore with you, ô ye maried wiues, let me leaue this Violet, although it grow low, to remēber you of your ſubiection; yet ſince it is ſo helpefull, ſo ſweet, ſo cooling, ſo cordiall, it is a flower moſt meet for you; a flower which ſheweth you what to your husbands you ſhould be.

The laſt of the flowers is the Roſemary,The Roſemary is for maried men. the which by name, nature, and a continued vſe, man challengeth as properly belonging to himſelfe. In the which, although it ouertoppeth all the flowers in the garden, boaſting mans rule; and the Violet low groweth at his roote: yet let man remember that it helpeth the braine, ſtrengtheneth memorie, and is very medicinable for the head. By which is inferred, that as man is to haue the rule ouer his wife, ſo he is to rule as the Roſemary, with a ſound & not a ſicke head, to rule in wiſedome; in that wiſedome, with which heere Adam inſpired, doth acknowledge his wife, to be bone of his bones, and fleſh of his fleſh, the only helper meete for himſelfe. Wherefore if thy wife be not alway pleaſing, but hath in her the infirmities of women; yet of thee Peter requireth, that thou ſhouldest dwell with her, 1. Pet. 3.7. according to knowledge, and giue her honor as to the weaker veſſell. Thou muſt dwell with her according to knowledge, thy wiſe patience muſt be ſtill continued: thou muſt giue honor to her, as to the weaker veſſell, thou muſt ſeeke to pleaſe her in her weake deſires. Although thy wife ſhould be as the Moone, which alwaies hath her ſtaines and ſpots, yea and which ſometime with her owne diſgrace, turneth her body frō the Sunne: yet muſt thou ſtill continue a ſunne to her, not only in reaching to her the light of knowledge, but in releeuing her with thy beames of comfort. This is to dwell with her according to knowledge, and as Paul in other words ſpeaketh,1. Cor. 7.3. to giue vnto her due beneuolence. The Philoſophers diuiding the mind of man, make reaſon to ſit on high, will to hold the middle, the affections to ſtand beneath: this reaſon, may bee compared to man; this will to woman; theſe affections vnto her deſires. Now as the will, will not bee enforced, but ouerwayed with reaſon, yeeldeth to him her ready conſent: ſo muſt a woman, not by threats and high ſwelling ſpeeches, but by words of kindnes be woed to giue to her man in their different motions, her due conſent. For heare ô ye men, reaſon doth not enforce, but ſeeketh to perſwade the will. And although vnto you it be giuen for to rule, yet deſpiſe not the counſel of your wines, remember God made them helpers meete for you. Although it ſeemed grieuous in wiſe and faithfull Abrahams ſight, to put away the bondwoman and her child, in ſo hard a matter to hearken to his wife: yet to him the Lord commanded ſaying, Geneſ. 21.12. In all that Sarah ſhall ſay vnto thee, heare her voyce. For this is to rule in wiſedome, readily to embrace the counſell of thy wife; when thou ſhalt finde it better than thine owne: except Abigail had quenched the coales, that her husband Nabal by his churliſhnes had kindled;1. Sam. 25.34. Dauid had not left, by the dawning of the day, any one in Nabals houſe to make water againſt the wall. Wherefore ô yee men, although the Sunne rule by day, yet let the Moone rule by night: although you rule abroad, yet let your wiues beare ſome ſtroke at home; although you rule as heads, yet let them rule alſo, like to ſuch, as were taken out of your ſides. Let the Roſemary be in your hands and heads, rule with wiſedome, which giueth to euery one, and therefore to your wiues their due.

Another property of the Roſemary is, it affects the hart: euen ſo ſhould your hearts ô yee men, in true loue be affected to your wiues. This you may obſerue in Adam here, no ſooner God brought Eue & gaue her to him, but forthwith his ſoule cleaues to her; but forthwith he ſaith, This is bone of my bones and fleſh of my fleſh. Epheſ. 5.33. Forthwith he loues her as himſelfe. Let euery man (therefore as Paul ſpeaketh) loue his wife, euen as himſelfe; as himſelfe, ô Paul, Verſ. 25. nay more then himſelfe, euen as before thou haſt ſaid, as Christ loued the Church, and gaue himſelfe for it. For conſider ô man, what thy wife doth, and hath done for thee. To thee ſhe yeeldeth, (which before thee nōe might euer touch) to take the mayden flower of her vnconquered ſelfe, the which once gathered, thou canſt neuer reſtore. For thy ſake, ſhe forgetteth her father, and her fathers houſe, and is now called after thy name. To thee ſhe giueth her ſweet ſelfe, and all the fruits of her firſt loue. By thee, ſhee ſubmitteth her lowlie ſelfe, to be ruled and ouer-ruled: when yet a while, ſhee might bee free, not vnder couert, but of full power. And how then canſt thou but loue thy wife, which with thee hath left ſo many knowne pledges of her vnfained loue? To pleaſure thee, ſhe breedeth in paine; and bringeth forth in ſorrow, high priced children, chiefe of mans deſires: which are called, not after hers, but after thine and thy fathers name; theſe ſhee bringeth vp with care, gouerneth with loue, in pleaſing them, ſeeking to pleaſure thee: and how then canſt thou but loue thy wife, of whom thou haſt receiued children, the ſureſt pledges of a womans loue? If God hath ſhut vp her wombe, and for thy ſins withholds from thee this deſired bleſſing: yet at bord and at bed, at home and abroad, ſhee performeth to thee ſo many kind offices of her ſweeteſt loue; that thou canſt not but confeſſe, that Elcanah did to barren Anna, that thou art better to her, nay that ſhe is better to thee, than many ſonnes. 1. Sam. 1.8. Chryſost. in Epist. ad Coloſſ. hom. 10. Surely as Chryſostom ſpeaketh, that beautie was giuen to a woman, lust vnto man; ſheweth nothing elſe; but that this by the Almightie was therefore done, that the wife might bee beloued of her man. Wherefore as S. Paul ſpeaketh to the Coloſſians, ſo I to you; Coloſſ. 3.19. Huſbands loue your wiues, and bee not bitter vnto them. For your bitter dealings, nay ſpeeches, nay lookes, (for kindnes is killed by a bitter looke) abates the ſweetnes of a womans loue, and maketh them hate where they are bound to loue. Wherefore ô ye men, as the Roſemary affecteth your heads, and moueth you in wiſedome for to rule; ſo let it alſo affect your hearts, and moue you in kindnes for to loue. Remember, of all the creatures God had made, he found none, worthy a mans beſt loue, and that therefore he made the woman to be an helper meete for him. Geneſ. 2.20. Do not ouer much tote on their faults, and pleaſe your diſcontented humors with their wants: this beſeemeth not your wiſedome, nor your loue. For as Zanchius ſpeaketh, He truly loueth who when he findeth in his wife ſome things that do displeaſe, Zanch. in 5. ad Epheſ. not well beſeeming her, and ſcarſe agreeing with his profit; doth yet loue her, and performe the duties of a good huſband to her. Chryſost. in Epist. ad Epheſ. Hom. 21. Which, as Chryſostom ſpeaketh, hideth her wants, and gratifieth her in her due deſires; which ſaith not to her, this is thine and that is thine; but which rather ſaith, all is thine, & I am thine, this is not the ſpeech of him that flattereth, but rather of him that wiſely loueth. Wherefore ô ye men, although the high growing Roſemary, ſheweth your rule, yet let it remember you to rule in wiſdome, to rule in loue.

And yet before I leaue this ſcepter of your rule with you, conſider in the third place, that the Roſemary (in ſummer and winter) is alway greene; euen ſo ſhould men alway continue, true and loyall to their wiues; the ſame in loue and loyaltie at the laſt, the which vnto them they were at firſt; they ſhould in ſummer and winter be alwaies greene. Man ſhould not onely forſake father and mother, and all ſtrange fleſh, Geneſ. 2.24. Prouerb. 5.15. but euen to the laſt ſtill he ſhould cleaue vnto his wife. Verſ. 20. As the Wiſeman ſpeaketh, he ſhould content himſelfe with the water of his owne well, of ſtrange waters he ſhould not drinke. For when God made woman, he tooke not two, but one ribbe from man; neither did he ioyne in mariage two, but one woman vnto man; and of them two hee ſaid, hee ſpake not of more, they ſhall be one fleſh. Geneſ. 2.24. Matth. 19.6. Thoſe whom God hath ioyned together, thou ſeekeſt to ſunder, and tranſgreſſeſt the holy ordinance of the higheſt, in that thou coupleſt thy bodie to another, and defileſt the bed that ſhould bee vndefiled. But yet feare, howſoeuer thou canſt beguile and blind the world, thou canſt not God: Hebr. 13.4. Fornicators and adulterers God will iudge. If thy wife ſhould walke after thee in that ſinfull way, and ſhould beare for thee ſtrange children (which although thou fathereſt, yet thou didſt not beget) to ſit at thy fires, and to inherit thy goods; thou ſhewedſt her the way by thy ill example, and with vncleannes, God hath iuſtly puniſhed thy vncleane ſelfe. Wherefore deſpiſe not, O man, the wife of thy youth, nor let her firſt loue bee euer forgotten; keepe thy vowed faith with her, Prouerb. 5.18. of which both God and his Church are witnes. Geneſ. 2.23. Honour the holy ordinance of the higheſt, he hath ioyned thee to one, Marke 10.7. and not to many; he hath willed thee to cleane to one, and to forſake all other: he hath ſaid, that you two are but one fleſh,Verſ. 8.1. Cor. 7.3. that thou haſt not power ouer thine owne bodie but thy wife. Thou maiſt not therefore with the wreck of thy faith, breach of Gods ordinance, to the wrong of thy wife, hurt of thy ſoule, ill example of other, defile the bed which ſhould be vndefiled, and pollute thy bodie with other women, which onely belongeth to thy wife. Be therefore true and loyall to your wiues, O ye married men: you are their heads, thereby you ſhall teach them to bee loyall to you. Let this ros marinus, this flower of men, enſigne of your wiſedome, loue, and loyaltie, bee carried not only in your hands, but in your heads and harts, that by this your wiues may vnderſtand, how much they are beholding and endebted to you.

Thus haue I ſcattered my flowers, the Prime-roſe amongſt you all, let God giue Eue to Adam, let all your mariages begin in the Lord. Amongſt you maidens, the Maidens-bluſh, Eue is brought and giuen vnto Adam; ſo ſhould you by your parents bee giuen vnto men; it doth not ſtand with a maidens modeſtie for to goe and giue her ſelfe. Amidſt you maried wiues, the ſweete, cooling, cordiall, and low-growing Violet; although God made Eue ſubiect, yet hee made her an helper meete for man. And laſtly among you men, the Roſemary the flower of men; although God hath giuen you to rule ouer your wiues, yet rule them in wiſedome; you are their heads, reſpect them in loue, they are bone of your bones, and fleſh of your fleſh: and in loyaltie euer cleaue to them, for with them you are become (and ſo ſhould remaine, diſtaſting all other) one fleſh. Now what remaineth, but that we beſeech our heauenly Father, to plant theſe ſweete flowers in the garden of your hearts, and to water them from aboue with the ſweete dewes of his heauenly grace: that you may daily reape the fruites of all happie content, to your mutuall comforts in this life, and encreaſe of bliſſe in the life to come. The which the Lord giue you for his Sonne Chriſt Ieſus ſake, to whom with the Father, and the bleſſed Spirit, be all power, maieſtie and dominion, both now and euermore. Amen.

FINIS.
A SICK MANS GLASSE. ISAIAH 38.1.2.3.

About that time was Hezechiah ſicke vnto the death. And the Prophet Iſaiah the ſonne of Amos came vnto him, ſaying; Thus ſaith the Lord, ſet thy houſe in order, for thou muſt die, and ſhalt not liue.

Then Hezechiah turned his face to the wall, and beſought the Lord, ſaying:

Now I pray thee Lord remember, how I haue walked before thee in truth, and with a perfect heart, and haue done that which is pleaſing in thy ſight: and Hezechiah wept ſore.

THis Scripture diuides it ſelfe into two principall parts: whereof the firſt is, the meſſage done to Hezechiah whileſt he was ſicke, contained in the firſt verſe, About that time, &c. The ſecond is, the behauiour of Hezechiah when he had heard the meſſage, remembred in the two next verſes, Then Hezechiah turned his face, &c.

In the meſſage we are to obſerue theſe fiue points, firſt the time when it was done, About that time. Secondly, the perſon to whom it was done, to Hezechiah that was ſicke. Thirdly, the perſon by whom it was done, by Iſaiah the Prophet, ſent vnto him from the Lord. Fourthly, the meſſage it ſelfe, Set thine houſe in order. Fiftly, the reaſon why the King is aduiſed ſo to doe, Thou must die, thou ſhalt not liue.

In the behauiour of Hezechiah, when this meſſage was thus deliuered to him, we are to conſider theſe three eſpeciall points. Firſt, that he turnes his face vnto the wall. Secondly, that hee prayeth, Now I pray thee Lord remember, how I haue walked before thee in truth, and with a perfect heart, and haue done that which is pleaſing in thy ſight. Thirdly, that he wept ſore. Of which when wee haue briefly ſpoken, wee will ſeeke to applie it, firſt to this auditorie, and then to this our brother deceaſed. Firſt of the firſt.

Concerning the time of Hezechias ſicknes, and ſo conſequently of this meſſage done vnto him, there is great queſtion among the learned. Of whom Rab. D. Kymhs. Rab. Salomon. Lyran. Bullinger. ſome in their writings deliuer that it befell him, during the time that Senacharib had encloſed him in Ieruſalem, and there lay in ſiege before it. Ierom. Rabanus. Caluin. VVolphius. Other (whoſe opinion I think more meete to follow) that not then, but ſhortly after; euen Jſai. 37.36. after that the Lord had ſent his Angell, to deſtroy of the armie of that proud vaunting and blaſpheming Prince, an hundred foureſcore and fiue thouſand, and 2. Reg. 18.28. had put an hooke in his noſtrils, and had led him back the ſame way he came, without any hurt done to Hezechiah or Ieruſalem. Thus then, when Hezechiah and his people were ioying, in this their ſo great and ſtrange deliuerance, Hezechiah their King, the very light of Iſrael and breath of their noſtrils, is ſtrooken with a grieuous ſicknes, and hath this meſſage ſent vnto him from the Lord, that he muſt die, and ſhall not liue. O earth, how vnſtable are thy ioyes, and how are all thy ſweetes ſauced with ſowre! The brighteſt ſunne of mans proſperitie is often clowded, nay it hath a time appointed by the higheſt, wherein it muſt ſet.

The ſecond thing to be conſidered, is the partie to whom this meſſage was ſent, it was to King Hezechiah, which was then grieuouſly ſick. Behold Kings haue no priuiledge from ſicknes, no charter from death: nay it was to a good King,2. Reg. 18.3. which did vprightly in the ſight of God, like as Dauid before him, whom God proſpered in all things that he tooke in hand; yet was this good King, as though he were vnworthie to enioy the late deliuerance giuen to his people, ſtrooken with the plague, the very feare of the world, and marke of Gods wrath. If God deale ſo with Kings, what are we to looke for, the very meane of the people? If thus with good Kings and them of the houſehold of faith; what ſhall hee doe vnto thoſe which walke in the waies of the world, and haue not God before their eyes? Let therefore all fleſh heare the meſſage ſent vnto them from the Lord, Thou must die, thou ſhalt not liue.

You heare to whom this meſſage was ſent, now in the third place conſider from whom he receiued it. It was from Iſaiah the Prophet. It was from that Iſaiah, Jſai. 37.4. to whom a little before he ſent the chiefe of his Princes, to entreate him to lift vp his prayers for them to the Lord.Verſ. 29. It was from that Iſaiah which in their greateſt feare prophecies deliuerance to the people, deſtruction to Senacharib and his hoſt. It was from that Iſaiah whoſe words he honoured as the oracles of truth, and whoſe perſon as the beloued ſeruant of the moſt high God: from him hee receiued this comfortleſſe ſpeech, Set thine houſe in order, thou must die, thou ſhalt not liue. And yet not from him but from the Lord, for hee was but Gods mouth, Gods meſſenger, and therefore here he ſaith, Thus ſaith the Lord, Set thine houſe in order, thou must die. This cut off all his hopes, this put an end to all his deſires, this ſtopped the mouthes of all ſuch of his Princes and ſeruants, which fed his ſicke ſoule with a vaine hope of life, and hurt ſome deſire of his recouerie. Whatſoeuer man ſaith, or thou wouldeſt, thus ſaith the Lord.

And what is that hee ſaith, which is the fourth thing we propoſed to be obſerued? Giue order for thy houſe, or ſet thy houſe in order, diſpoſe of the eſtate of thy kingdome, and of thy worldly affaires, make thy will, and that with ſpeed, leſt thou be preuented by death. What meaneſt thou Iſaiah thus to ſpeak? thou ſeemeſt to many to be a miſerable comforter of the ſick, too much to daunt his fainting ſpirits, too much to trouble his affrighted ſoule. And indeed, with ſuch ſpeeches, not only the ſicke, but the ſtanders by, are ſeldom pleaſed. Yet this was the word which the Lord God put into the mouth of his Prophet, and which he commanded him to deliuer to his ſicke King. Put thine houſe in order, thou must die. Heare O my brethren of the Miniſterie, which ſhould be the children of the Prophets, what plainly without all mincing you ſhould ſpeake; and heare O ye worthies and great men of the world, what with patience on the bed of your ſicknes, you muſt be content to heare, ſet your houſe in order, you must die.

Neither muſt you thinke that this was only required of Hezechiah to ſet in order his houſe, and temporall affaires; but principally and aboue all other, he was to ſet his ſoule in order, & to make it ready for the Lord. For he knew that Heb. 9.27. after death he ſhould bee brought into Gods preſence; Luke 16.2. to giue account of his ſtewardſhip, how hee had liued, how he had ruled, and 2. Cor. 5.10. to receiue according to the things he had done in his life, were they good or euill. To the end therefore that he might haue a prepared ſoule, and bee as Reuel. 21.2. the Bride that had made her ſelf ready, that he might with aged Simeon Luke 2.29. depart in peace, and with ioy approch the preſence of his Maſter the King, is here aduiſed by the Prophet, to ſet his houſe, himſelfe, his ſoule in order.

Marke the reaſō (which ye is fift thing we obſerued in the meſſage) a forcible motiue to perſwade Hezechiah to ſet his houſe in order, Thou must die, thou ſhalt not liue. Men for the moſt in the extremitie of their ſicknes, do hope for life, and if they bee beaten from their hopes, yet they will not be driuen from their deſires. But here to the end that the King might be driuen from all hope and deſire of life, he deliuers this meſſage to him from the Lord, Thou must die; and leſt he ſhould feede his ſoule, or be fed by other, with any vaine hope of life, he further addeth, Thou ſhalt not liue. This ſeemeth a very hard and diſtaſtfull ſpeech to be ſpoken to the ſicke, which few will abide: yet is it full of true charitie and Chriſtian dutie. For by this meanes the ſicke ſoule is better moued to remember her ſelfe, to bewaile her ſinnes, and in a good hope of mercie, to make her ſelfe readie for her God. The which all you may behold here verified vpon this ſummons made in this King. Thus much for the meſſage deliuered to the King.

Now let vs conſider the Kings behauiour vpon the deliuerie of this meſſage. He turneth to the wall, he prayeth, he weepeth. Firſt, He turneth to the wall. Why? doth he it in contempt of the Prophet, repining at the meſſage that was ſent vnto him, as the manner of ſome is, which turne aſide their heads, when they like not that which is ſpoken to them? No, he doth not diſdaine at the meſſage, neither doth he here complaine of any his hard vſage; Hieron. comment, in hunc loc. but ſince he could not for his infirmitie goe into the Temple, hee turnes his ſick ſelfe vnto the wall of the Temple, as Ierome out of the Rabbines noteth, withdrawing himſelfe from the world and all worldly helpe, and in the humblenes of his ſoule acknowledging 2. Reg. 20.19 that the word of the Lord is good, which he hath ſpoken by this Prophet. Thus Hezechiah here ſeekes not to runne away from God, or to hide himſelfe from his preſence: but preſenting his ſinfull ſoule before his Maieſtie, he begins to prepare himſelfe, and according to the aduice of the Prophet to ſet his ſoule in order. And therefore, to the end he might not be interrupted in his prayers, and priuate meditations, nor haue his ſenſes or minde withdrawne, by the ſpeech or view of any that ſhould come into his preſence; hee turneth from his Nobles and friends, he turneth from the companie, he turneth to the wall of Gods Temple, and by this his geſture ſheweth, that according to the commaund of God, hee ſeekes in a ſerious manner, to ſet his ſoule in order, and to make it readie for the Lord.

The which may the better appeare, in that which in the ſecond place we obſerued, which is, and he prayed: for by this it appeareth, why he turned vnto the wall, euen that he might powre forth his ſoule in a greater deuotion before the Lord: and therefore, after hee had turned to the wall, he prayeth, ſaying; Now O Lord I pray thee remember mee, how I haue walked before thee in trueth, and with a perfect hart, and haue done that which is good in thy ſight. Hee doth not here lay open his former godly life, or boaſt before the Lord of his well doing; as though God were therefore beholding to him, and in his debt, and bound to giue eare vnto his prayers; but ſeeking for his beſt comfort, in this time of his extreame diſtreſſe, hee turnes from his Nobles and friends, from his honour and kingdome, and turnes to the wall of Gods Temple, turnes vnto God, and prayeth, ſaying, Now Lord I beſeech thee remember me, now in the bed of my ſicknes, now when nothing in the world can yeeld me comfort, now when my Nobles, honour and kingdome muſt leaue, and cannot helpe me, now Lord I beſeech thee remember mee. And what aboue all would he haue God then to remember? that I haue walked before thee, not in falſehood, but in truth; not with a diſſembling, but with a perfect heart; and that I haue done, not that which is euill, but which is pleaſing in thy ſight. As if he would haue ſaid, It was thy grace that gaue me ſuch an heart, ſo to walke, and ſo to doe: take not away thy grace and fauour from me, but thou which haſt made me well to liue, now O Lord remember me, and make me well to die. My kingdome, wealth and worldly friends, do not now yeeld vnto me the leaſt of comforts, but are matter rather of my griefe and trouble: but my comfort is in thee O my God, and in thy mercies, that thou haſt made me walke before thee in truth and with a perfect heart, and to doe that which is good in thy ſight. Yea Hezechiah comfort thy ſelfe in thy well deeded life, for Reuel. 14.13. thus ſaith the Spirit, Write, from henceforth bleſſed are the dead that die in the Lord, they ſhall rest from their labours, and (when all things elſe ſhall forſake them) their workes ſhall follow them.

You haue heard how Hezechiah prayed: now in the third place it followeth to conſider that he wept very ſore. And why? was it for the paines hee then endured? Indeede the plaguie ſores are very grieuous. Or was it becauſe hee was foorthwith to die, to leaue his kingdome and the glory of it? 1 Reg. 19.4. He knew with Heliah that he was no better then his fathers. Or was it becauſe he was to leaue his kingdome, in that dangerous time, without a knowne ſucceſſor? Theſe were pious teares of a moſt pious Prince. Yet was not this the onely cauſe of his teares, but when vpon the view of himſelfe and of his doings, hee ſaw himſelfe many waies faultie, hee bewailed his ſinnes which hee had committed, and bedewed with teares his many ouerſights; being grieued at the very heart, that in a more forward zeale hee had not ſought the honour of his God. Theſe were the cauſes of Hezechias teares, and thus did he on the bed of his ſicknes, with teares, prayers, and turning himſelfe from the world vnto his God, ſeeke to ſet his houſe in order, and to prepare his ſoule for the preſence of his God.

Now ſince August. de cur. pro mort. cap. 2. theſe funerall ſpeeches ſhould rather ſerue to the inſtruction of the liuing, than to the idle commendation of the dead: let vs ſeeke to applie that which hath bin ſpoken to you heere aſſembled, to do this laſt duty to your deceaſed brother. In the handling of which, that wee may the more orderly proceed, firſt, obſerue the ſummons made vnto you; You muſt die, you ſhall not liue. Secondly, the end why this ſummons is made vnto you, that you ſhould ſet your houſe, your ſoules in order. Thirdly, the manner how you ſhould ſet your ſelues in order, moſt liuely ſhewed in the perſon of Hezechiah: firſt, by turning from the world vnto God. Secōdly, by praying vnto God. Laſtly, in weeping and bewayling your many wants and imperfections.

Concerning the ſummons: amongſt many other, God ſends forth foure Sumners, to ſummō al fleſh vnto his high court of iuſtice. Firſt old-age, to ſhew vnto man that he is declining, and that his hoary head waxeth white vnto the harueſt; but old-age yet dreames of long life, and putteth off to prepare himſelfe for the Lord. Whereupon the Lord ſendeth another Sumner, the voice of the Preacher; to remember Gen. 3.19. man that he is earth, and that he muſt to earth againe: this earth heareth and acknowledgeth to be true, yet he feedeth God with vaine delayes, and ſpeaketh to his vnreadie ſoule, Luke 12.19. thy time is not yet come, yet it is good being heere. Whereupon the Lord ſendeth his third Sumner, that is, all grieuing ſicknes, which paineth the bodie, vnquieteth the minde, which maketh their wonted pleaſures very irkeſome to them; yet 2. Cor. 16.12. ſicke man, then feedeth himſelfe with a vaine hope of life, ſeeketh to the Phyſition, but not to God; and if to God, yet then it is with his hartieſt prayers, that he might liue. Whereupon the Lord ſeeing the ſonnes of Adam thus to ſhift his preſence, he ſendeth forth his laſt Sumner, fearful death, which perforce, without delay, or farther ſhifting, bringeth man, before he is prepared, to Gods high court of iuſtice, there to receiue his finall doome: this is that which is heere mentioned, Thou must die, thou ſhalt not liue. Although thou waſt Dan. 4.11. that goodly tree of which Daniel maketh mention, whoſe top reacheth vp to heauen, and whoſe branches ouer-ſpread the quarters of the earth: yet if the moſt high ſhall ſend his watch-man to hew thee downe, downe thou muſt, thou canſt not ſtand; thy leaues ſhall wither, thy fruit ſhall fall. Although thou waſt as faithfull as Abraham, pious as Daniel, powerfull as Eliah, beloued as Dauid, and mights liue ſo many hundred yeeres, as the Fathers are ſaid in the firſt age of the world: yet in the end, of thee it ſhall be ſpoken, which was ſaid of them, Gen. 29.5.27.5.5. And they died. Nay although thou haddeſt the vtmoſt of Phyſickes skill, and the Phyſitiō waited in thee euery change, although thy friends (the comfort of the ſicke) enuiron thy bed, and thy pious children powre forth tearefull prayers for thy longer life: yet loth to depart, thou muſt take them by the hand, and if thou wilt not ſet thine houſe in order, yet thou muſt die. Thus muſt all fleſh kiſſe the earth with Brutus, which is our mother; and the very price of beautie Iob 17.14. muſt ſay vnto corruption, Thou art my father, and to the wormes & rottennes, thou art my brother, thou art my ſiſter. For we al Iob 1.21. came naked into the world, and naked we muſt returne: nay Gen. 3.19. we were all taken out of the earth, and vnto earth we muſt returne againe. Hebr. 9.7. It is decreed that all must die. All, there is none excepted; must, there is no remedie. When Saladine the great conquerer found himſelfe arreſted by death, he cauſed a ſpade and a winding-ſheet to be carried about his campe, and proclamation to be made; Theſe are the conqueſts of Saladine. Heare O ye bladders puffed with pride, which hunger after the glory of the world, and in your deſires haue ſwallowed vp the riches of the earth; that a ſpade and a winding-ſheete are the conqueſts of Saladine, the forth and fruit of your deſires. I was all things, ſaid Seuerus the Emperour dying at Yorke, but now am nothing: this all things O ye great ones, with which now you braue and pleaſe your ſelues, vnto you dying, ſhall be as nothing. Awaken therefore your ſleepie ſoules, and giue eare to this ſummons God ſendeth to you: know that you were borne to die. And pray vnto God as Dauid in the Pſalme, Pſal 90.12. Teach me O Lord (thou canſt not teach thy ſelfe, thy wealth and world enchaunts thy mind) to number my daies (that they are Gen. 47.11. but few and euill, as Iacob ſaid) that ſo at the length thou mayeſt applie thy heart vnto wiſedome: to attaine that life which euer ſhall endure, where thou ſhalt ſerue God without ſinne, line without all feare of death, where thou ſhalt neuer be taken away from the ſweete companions of thy bleſſed life, nor they frō thee. Then ſhal Philip. 1.23. death, feared of other, be deſired of thee, and in the ruſſe of all thy greateſt proſperitie, thou ſhalt haue a longing to be with thy Chriſt, Pſal. 27.13. there to ſee the goodnes of the Lord in the land of the liuing.

You haue heard the ſummons ſent vnto you, from the Iudge of the world, you muſt all die, you ſhal not liue. Now conſider the reaſon, why this ſummons is ſent vnto you, euen to this end, and for this cauſe; that you ſhould ſet your houſe, your ſelues in order. By thy houſe, if thou vnderſtand thy temporall affaires, ſet them in order, diſpoſe of them in time, leaue not thy ſubſtance a matter of variance to thy poſteritie: and for that which is thine, let thine heire be beholding to thee, and not to other. For often times it falleth out, when men die inteſtate and without a will, that they haue much of their goods, whom they would to haue little: and they that haue moſt, do little thanke them, becauſe they haue it not of their gift, but by an ordinarie courſe of Law. Diſpoſe therefore of thy temporall affaires, and bind the receauers of thy goods, in a thankfull remembrance vnto thy ſelfe: when by thy made will they ſee, that that which thou haſt giuen vnto them, thou mighteſt if thou wouldeſt, haue bequeathed to other. And doe it in time; for why ſhouldeſt thou cauſe the world to faſten on thee that deſerued rebuke, that thou wouldeſt ſtill liue, and art loath to die: or that loath to leaue them, thou wouldeſt carry thy goods with thee vnto thy graue? Yea doe it in time; for vnto what times haſt thou reſerued theſe thoughts; when thou ſhouldeſt wholly buſie thy ſelfe, in making thy ſoule ready for thy God thē (as a bird taken in alime-buſh, the which the more ſhe fluttereth the more ſhe is limed) thou wearieſt thy muſing ſoule in thy ſecular affaires, without all free thought or care of God? And indeed what time is this,Bernard. conc. ad diuites. as Bernard ſpeaketh, to make thy wil, and to diſpoſe of thine eſtate, when thy head aketh, thy hand ſhaketh, thy tongue faultereth, thy hart groaneth, and thy many grieuous paines doe ſo trouble thy thoughts, that neither thy writing, nor thy words can well expreſſe or make knowne thy mind? A weake ſoule thou art then, eaſily led to do yt thou neuer mindeſt. Thy wil then not thine, but the will of ſome other, which may beſt perſwade thee. And if then thine, euen as thou wouldeſt; yet ſee how one word inſerted in ſome place, may alter thy meaning, in ſome maine matter, how two or three witneſſes carry away all. In time therefore diſpoſe of thy worldly affaires, whileſt thy thoughts are free, affections ſtayed; and when at thy leaſure, thou maieſt maturely peruſe, that which before time thou haſt done. So ſhall thy teſtament be testatio mentis, a witnes of thy mind, and the will thou haſt made, thy wil, and not the will of another man.

And if thou oughteſt thus to diſpoſe of thy worldly affaires; how much rather ſhouldeſt thou ſeeke to prepare and diſpoſe of thy ſoule, to caſt vp thy reckonings, ſince thou art forthwith, without all delay, to giue account of thy ſtewardſhip vnto God. For as it is Hebr. 9.27. decreed that all muſt die, ſo is it alſo by the ſame God ſaid, that after death all ſhall enter into iudgement; 1. Cor. 5.10. all must appeare before the tribunall ſeat of Christ, that euery man may receiue the things which are done in his body, according to that he hath done, whether it bee good or euill. All, therefore thou; must, there is no ſhifting; appeare, thou canſt not bee hidden; there to receiue what thou haſt done whileſt thou haddeſt a bodie, whileſt thou liuedſt. And what ſhall then become with thy vnreadie ſoule, which vnprepared, before ſhe looked, and before ſhe had caſt vp her reckonings, made vp her accounts, is to bee preſented before her Iudge? Alas, how canſt thou looke for thy quietus est, or how canſt thou but feare thy euerlaſting ruine? Thou hadſt a time to make thy peace with God; now that his blacke tents are pitched vp, and vnder the arreſt of death, thou ſtandeſt before him to receiue thy doome; thy time is gone. John 9.4. Worke therefore whilst it is day, (as thy Sauiour aduiſeth) the night commeth wherein no man can worke. Vpon which words ſaith Cyrill, Cyril. in Iob. lib. 6. cap. 14. euery one of vs haue our day, and haue our night. Our day is the ſpace of our whole life, in which it is giuen vs of God, to work that which ſhall make to our euerlaſting good: our night is the time after our naturall death, in which no man can worke, or wipe away thoſe death-bringing ſtaines, which in the day of his life he hath contracted. It may be then it ſhall grieue thee that thou haſt euill done: yet then, as Auſtine ſpeaketh, August. de fid. ad Petr. diaco. cap. 3. thy ſorow ſhall be without fruit, becauſe then it ſhall finde no mercie in the ſight of God. The which Ambroſe, ſpeaking of thoſe words of Dauid, Pſal. 39.13. Forgiue me that I may be refreſhed before I goe hence, and bee no more ſeene, moſt plainly ſheweth: Ambroſ. de bon. mortis cap. 2. Dauid deſires to haue his ſinnes forgiuen him before he died: for he which here doth not receiue remiſſion of his ſinnes, he ſhall not there. The reaſon whereof Austin giueth, becauſe there may be Jnter Aug. opera de rectitud. Cathol. conuerſ. poenitentia dolorem habens, ſed medicinam non habens; A repentance which hath griefe, but not a repentance which brings reliefe. And as in another place he ſaith, there may be August. de fid. ad Petrum diac. cap. 3. ſtimulus poenitudinis, the prick of ſorow, but there cannot be correctio voluntatis, amendment of the minde. Wherefore whileſt thou liueſt prepare thy ſoule, and make haſte vnto thy God, and pray with Ambroſe, Ambroſ. in Pſal. 38. Here forgiue me my ſinnes where I haue ſinned; except thou forgiue them here, I ſhall not finde the reſtfull comfort of forgiuenes there. Neither doe thou repoſe thy vnprepared ſoule, vpon the vaine ſtaies of deceiuing Poperie; all the Maſſes, and Dirges, and other ſhewes of pietie, which in a blind zeale thy well willers ſhall procure for thee when thou art dead, ſhall nothing boote thee, or make thy ſoule finde fauour with her God. For, as Chryſostome ſpeaketh, the Chryſost. ad Top. Antioch. Homil. 49. mariners, when the ſhip is drowned, cannot helpe, nor the Phyſitians when the partie is dead. Wherefore now prepare thy ſoule, for Baſil. Quest. diffuſe explic. now is the acceptable time, as Baſil ſpeaketh: now is the day of health, this world is for thy repentance, that for thy recompence; this for thy working, that for thy rewarding; this for thy patience, that for thy comfort; now God is helping to all them that doe repent them of their euill liues, then he will be a ſeuere examiner of their deedes. Wherefore now, whileſt thou liueſt, ſet thy houſe in order, prepare thy ſoule, and make it readie for the Lord.

And that thou maiſt the better know well to doe it, lay before thine eyes the example of Hezechtah, and remember well what he is here ſaid to doe. Firſt he turnes from his Princes and Nobles, he turnes to the wall of Gods temple, he turnes to God: euen ſo in the bed of thy ſicknes, turne from the world, turne to God. For whither wilt thou goe if thou goeſt not to him? or of whom wilt thou receiue helpe and comfort if not of him? If thou lookeſt on thy friends and children, they may bewaile thee, but they cannot helpe thee. If thou remembreſt thy wealth and worſhip, they may be matter of thy griefe and ſorow, but cannot then affoord thee any ſmall reliefe. Wherefore turne thy ſelfe and ſoule from them, withdraw thy thoughts, and conſecrate that little remainder of thy life in an holy meditation vnto thy God. Neither doe thou feare his angrie countenance, becauſe of thy many and grieuous ſinnes: for if in a true faith and an heartie ſorrow thou then turneſt to him, Luke 15.20. he will meete thee in the way, he will embrace thee with his armes of mercie, kiſſe thee with the kiſſes of kindneſſe, take away from thee the ragges of thy ſinnes, and clothe thee with that coſtly robe, the righteouſneſſe of his all iuſtifying Sonne. Turne thee therefore from the world vnto thy God, and when thou canſt not turne thy feebled bodie, turne thy minde. For as Geneſ. 8.9. the Doue that was ſent out of Noahs Arke, flew here and there ouer the face of the waters, but found no reſt for the ſoles of her feete, till ſhee returned into the Arke againe: ſo the ſoule of man, ſent by God from the higheſt heauen, flieth here and there, and wearieth her ſelf with the things of this world, but findeth no true reſt nor pleaſing content, till ſhe returne vnto her God againe. Wherefore returne thy ſoule vnto her maker, and there ſeeke for that, which in the whole world thou canſt not finde. True it is, that the wicked which are at no peace with God, nor haue any hope or confidence in his mercy; they Geneſ. 3.8. flie from his preſence, as the theefe doth from the face of the Iudge. But alas whither will they flie from his preſence, or which of Gods creatures can yeeld them comfort, when he in anger ſhall ſet himſelfe againſt them? or to what end doe they ſlacke their comming, which anon perforce muſt be brought before him, and receiue euen for this their contempt a more heauie doome? Wherefore let not thy ſoule bee like one of theirs, neither doe thou tread in their diſtruſtfull ſteps, but in this be thou like this good King Hezechiah, turne thy ſelfe and ſoule from the world, turne to God.

And when thou haſt thus turned from the world vnto thy God, then in the ſecond place conſider what Hezechiah here doth, he prayed to his God, ſaying; Now O Lord I beſeech thee remember mee. Euen ſo doe thou: for vnto whom ſhouldeſt thou make thy prayers but vnto him which beſt knoweth thy neede, and which hath bound Pſal. 50.15. Joel 2.32. Iohn 14.13. himſelfe by promiſe to helpe thee in this time of thy neede. Although Pſal. 121.1. thou art to looke vnto the hils, to follow the examples of holie men; yet, as Austin vpon that Pſalme obſerueth, August. comment. in Pſal. 121. thou muſt ſtill acknowledge that thy ſaluation commeth from the Lord. Wherefore to him lift vp thy ſoule in prayers, and with thy heart crie, when thou canſt not with thy weakned voyce, Now O Lord I beſeech thee remember me. And then doe not boaſt of thy merits and well doing, as though God were therefore bound to helpe thee, and to yeeld reliefe; but rather let thy merits be Gods mercie, as Bernard ſpeaketh, Bernard. in Cantic. ſerm. 61 Shall I ſing of my righteouſnes? nay I will remember thy righteouſnes onely, for that is mine. And yet that thou maiſt the better aſſure thy ſtaggering ſoule of Gods fauour to thee in this time of thy neede, remember with Hezechiah Gods former mercies, beforetime ſhewed to thee, in the progreſſe of thy life: for that God which hath giuen thee to walke before him in truth, and with a perfect heart; that God which hath giuen thee to doe that which is good and pleaſing in his ſight; he will not now leaue and forſake thee, but he will then heare thy prayers, and as thou beſeecheſt, he will then remember thee. Alas (beloued) in this time of thy neede, what can thy wealth and worſhip ſteed thee? what can thy friends and well willers helpe thee? what can then better comfort thy fainting ſoule, than thy harmeleſſe and well deeded life, which thou haſt paſſed in Gods feare? theſe 2. Pet. 1.10. Epheſ. 1.4. thy good workes will aſſure thy ſoule that thou art an elect veſſell choſen of God; Matth. 7.17. John 15.5. theſe fruits of thy beleeuing faith will witnes to thee that thou art a bleſſed plant whom Gods right hand hath planted; Rom. 8.14. Epheſ. 5.8. theſe holy actions of thy ſpirituall life will ſpeake to thy ſoule that thou art liued of God, and that hee liueth in thee by his grace. This his Ezech. 9.5. & 6. marke God doth ſee and will acknowledge in thee, and theſe Reuel. 14.13. fruits of thy faith, workes of pietie, when all things elſe will leaue and forſake thee, will not forſake thee; but will accompanie thee vnto the heauens, and there will preſent themſelues with thee to thy God. How ſtudious therefore ſhould wee bee in pietie? how fruitfull in good workes? how prouident for this oyle? how carefull to do that which is good in Gods ſight? ſince theſe in the time of our greateſt need, make ſo much for our comfort and reliefe. Surely to a man that Ierem. 17.5. maketh not fleſh his arme, but Philip. 3.8. 1. Corin. 1.20. repoſeth himſelfe on the mercie of Chriſt, and on his all ſufficient merit, a well deeded life will make much for his comfort. Inſomuch that in a good confidence of hope, he will ſay with Dauid, Pſalm. 31.5. Lord into thy hands doe I commend my ſpirit; for thou Lord of truth hast redeemed me.

And when thou haſt thus, according to the good enſample of Hezechiah, prepared thy ſelfe: do not thou forget, that which in the laſt place he is ſaid to do; and that is, hee wept very ſore: for when the ſeruants of God do ſee that Pſalm. 23.6. God ſtill followeth them with his helping grace, how Mat. 14.27. Luke 12.32. in the middeſt of their troubles, he ſtill ſpeaketh words of cō fort to their ſoules; when Rom. 8.11. & 16. Epheſ. 1.13. Hebr. 11.15. they find that inward witnes of Gods ſpirit teſtifying to their ſpirits, that when2. Cor. 5.1. this earthly tabernacle ſhall be deſtroyed, they ſhall haue a building not made with hands, but which is eternall in the heauens; yea when God ſo farre openeth their eyes, that Matth. 17.2. 2. Cor. 12.2. they ſee ſome part of that his goodnes, which he will fully ſhew vnto them in the land of the liuing: then 2. Cor. 5.2. Jerem. 31.18. Ezech. 16.61. all aſhamed of themſelues and full of teares they bewaile their ſinnes, and neglected duties, becauſe they haue not ſought Gods glorie in a more forward zeale, nor more carefully haue honoured him in the courſe of their liues. Pſal. 126.5. O bleſſed ſoule which thus ſoweſt in teares, for thou ſhalt reape with ioy! O bleſſed ſoule which thus doeſt Matth. 5.4. mourne and bewaile thy ſinnes, for thou ſhalt bee comforted! the Lord ſhall not forget thy teares, but hee ſhall put them into his bottle. Nay hee ſhall forthwith giue thee a Reuel. 14.13. life, in which thou ſhalt ſerue GOD without all ſinne, reſt from thy labours, and Jſai. 25.8. Reuel. 7.7. haue all teares wiped away from thine eyes.

Wherefore, O ye that heare me this day, ſince you are all the ſonnes of Adam, and muſt to earth from whence you came, ſince to euery of you the heauenly voice hath ſaid, You must die, and ſhall not liue. Set an order to your houſen, prepare your ſoules, and whileſt you liue, before you bee preuented by death, caſt vp your reckonnings, and make your ſelues ready for the Lord. With this good King Hezechiah, turne your ſelues from the world, your wealth and worſhip, and turne vnto the Lord. Vnto him powre forth your prayers, and in the bed of your ſickenes ſay, when all helpe of friends and phyſicke do faile, now O Lord I beſeech thee remember mee. And that he may the better bee moued to heare you then, and to giue you ſuccour to your content, during this your earthly pilgrimage, and ſmall abode in this decaying world, walke with your God, (faune not on the world,) in truth, not in falſhood, with a perfect, not a diſſembling heart, & euer ſeeke to do, how irkeſome ſoeuer it be to thy fleſh, and vnpleaſing to the world, that which is good and pleaſing in Gods ſight. And when thou haſt fayled in theſe thy duties, bewaile thy ſinnes and ouerſights, and with an humbled ſoule come to the feete of thy bleſſed Sauiour, & grieue not to waſh them with the teares of thine eyes, which hath waſhed thee with his moſt precious blood. Thus much in the applicatiō of this text to you.

Now reſteth it, that we ſhould ſomewhat ſpeake of this our brother, for whoſe ſake wee are heere aſſembled. For ſince it hath been an ancient and moſt laudable cuſtome, vſed by the holy Fathers in the Primitiue Church, and continued throughout all ages vnto this day; to commend vnto the people of God, in their Funerall Sermons, many vertuous men and women: and that to theſe ends, that they might ſhew their thankefulnes to God, for giuing ſuch grace vnto men; performe their laſt dutie to the deceaſed, and might ſtirre vp their hearers, to bee followers of their vertues, that ſo they might bee partakers of their prayſes: let not theſe our ſpeeches be vnpleaſing to any, neither let the ſtudious of noueltie, ſeeke to diſgrace this laudable cuſtome, which to ſo good vſes of all antiquitie hath bin approued. For as Hierom ſpeaking of Paula a vertuous woman, Hieron. epist. 27. cap. 13. 2. Chron. 32.33 All aſſembled themſelues when Paula was dead, they thought it a ſacrilege, not to do this last dutie to ſuch a woman: So ſince this great and honorable aſſemblie, doth thus honor our deceaſed to his graue: I cannot be wanting, in this my laſt duty vnto him. And although his ſenſeleſſe corps perceiueth not that is done vnto him; and therefore it may ſeeme to ſome a thankeleſſe duty: yet as a token of our true loue, we leaue this with thee, O thou beloued, & know as Augustine ſpeaketh, August. de ciuit. Dei. lib. 1. cap. 13. Jdem de cura pro mort. cap. 3. That ſuch pious duties do pleaſe the Lord. But where ſhall I begin? in a poore place; of poore, yet honeſt parents he was borne; aduanced by God to this wealth and worſhip, and made the firſt of knowne note in his fathers houſe. Thus God from the ſheepe-fold called Dauid, and gaue to this ſonne of the earth to bee a Knight, and to ſit among the great ones of the Citie. From out of this roote hath ſprunge twelue liuing branches, nine ſons, three daughters: the gifts of God, and the parents comfort. Bleſſe thy gifts O God vnto her comfort, and let the deſired memory of their departed father, ſtill liue and bee remembred in them. Whither ſhall I go? His affable nature and moſt louely carriage, deſiring to doe good both to poore and rich: his reſpectiue dutie vnto his betters; and ready obſeruance to be at their command: his many imployments in this Citie cauſes, and faithfull diligence wading through al: his anſwering truſt to his repoſing friends, and ready hand to helpe them at all times of need, his kind entreatie of the pooreſt of his kin, and willingnes to embrace the loue of ſtrangers: his bountie to the needie at home and abroad, and purſe ſupplying ſchollers wants, his ſet weekely contributions to the poore whileſt he liued; and Wil, giuing to them a childs part being dead: maketh me entreate you, (as Baſil. Concio, de Sanct. Mamante Martyre. Baſil did his hearers in a funerall Sermon, he maketh of Mamantes the Martyr) that euery of you, which haue been holpen, pleaſured, or thus entreated by him; or which can truly witnes this his kind and vertuous carriage; would helpe me with the ſweete flowers of your true reports, to adorne his Herſe. That as many the 2. Chron. 16.14. cap. 21.19. Kings of Iudah were ſaid to be buried with ſweete odors, and diuers kinde of ſpices: ſo wee may burie this our brother with the ſweete reports of his well deeded life, and the ſpiced odors of his happie death. And to begin, this is my flower, beſt beſeeming him, and moſt pleaſing me: that as he grew in worſhip, ſo he grew in pietie. This doth witnes with me your morning Sermon, by him (notwithſtanding his employments) often frequented: this, the Preachers of the Word in greater loue than before reſpected; this, his prayers with his houſehold, in greater deuotion than before time followed. Smell ſweete pious flower, ſpread forth thy odors; he liueth well that liueth with his God. Follow with your flowers, and Prou. 10.7. let the memorie of the iuſt be followed with praiſes, when the name of the wicked, as a ſnuffe of a candle ſhall goe foorth with ſtinke.

I will not excuſe whatſoeuer his infirmities: hee was a man, and carried about him a bodie of fleſh; yet play not thou the part of a kite or puttocke, which paſſeth ouer many ſweete and pleaſant things, and gorgeth himſelfe with garboyle and carrion: for if thou doeſt, many that heare me this day will ſpeake againſt thy vile and baſe affection; and to thy face ſhall ſhew (as Gregorie ſpeaketh of his brother Baſil) that his vices were better than thy vertues.Greg. Nazian. monod. in mag. Baſilium. Couer therefore whatſoeuer his infirmities with a louely ſilence, and ſince the Lord hath caſt them behinde him, and drowned them in the bottome of the ſea, let them die with him, and with his dead carkaſſe let them be buried in his graue.

Thus he liued, the loue of the world, the deſire both of poore & rich. And thus he died, euen in the height of al his proſperitie, being but newly entred into this place of worſhip, and as another Hezechiah laid on the bed of his ſicknes, by turning to the wall, praying, weeping, hee makes himſelfe readie for his God. For after he had ſet an order to his worldly affaires, hee withdrew his thoughts from all worldly buſineſſe: and ſought to holie that little remnant of his ſhort life vnto the Lord. This his continued ſilence doth witnes, when yet he knew all that came vnto him, ſaluted thē by name, but would not haue any further ſpeech with them. This that ſpeech of his to me, the firſt morning I ſaw him, The Lord hath viſited me, but yet he hath not giuen me ouer as a pray vnto mine enemie: O Lord thinke vpon me for thy mercie, that I may ſtill ſhew foorth thy truth. This that which is written of dying Ierome, Euſebius de mort. Hieron. O my friends interrupt not my approching ioy, doe not hinder me from yeelding to the earth that which is the earths. For vrged to take, by the entreatie of many friends, his laſt, but fruitleſſe potion, as though in it were life, without it death: for a while hee reſolutely withſtood, and proteſted he would not take it for a thouſand pound. And when hee was further moued to take it by one, that loued him and his; hee replied, I pray you mooue mee not, you would reckon him vnwiſe, that would take fortie ſhillings when hee might haue three pound; that would accept of a life in this world, when he might haue a life in heauen. Thus, as it is written of Auſtin, Poſſidon. de vit. August. not aſhamed to liue, he feared not to die; becauſe he knew he had a gratious Lord. The which he further ſhewed: for when the tongue failed, and denied to make knowne the meaning of his heart; and when many of vs that were preſent, ſuppoſed for many houres before his departure, that he was bereued of ſenſe and knowledge: being at ye length to depart this world, of himſelfe, vnmotioned, raiſing vp his hands, lifting them vnto the heauens, and with the one knocking of his breaſt, not as an euill ſeruant, but as a cheerefull ſonne, hee gaue vp the ghoſt, and, as it is ſaid of faithfull Abraham, went vnto his fathers in peace. Wherefore to turne from him againe vnto you, do not only Num. 23.10. wiſh with Balaam, but endeuour whilſt you liue, that your ſoules may die the death of the iuſt, and that your latter ends may be like vnto his.

And ſince hee ſo bleſſedly liued, and bleſſedly died: although thou canſt not ſtop the floods of thy kinde affection, Eccleſ. 38.16. but muſt needes bring foorth thy teares, and make lamentation ouer the dead, as one that hath ſuffred a great loſſe; yet in ſo great an hope of his aſſured good, let not the Temple of God be ouer ſad; 1. Theſſ. 4.13. weepe not as they that haue no hope. Although thou crieſt with Dauid, 2. Sam. 1.26. I am ſorrowfull for thee O my friend Ionathan, very kinde hast thou been to me, and Iohn 11.32. weepes with Mary for thy brother Lazarus; yet with thy teares goe vnto Chriſt, in him ſeeke thy comfort. Neither keepe (as Baſil ſpeaketh) Baſil. Concio. de grat. act. freſh the wounds of thy ſorowing ſoule, nor ſeek the meanes to encreaſe thy griefe; but as the weake ſighted turne away their eyes, from ſuch things as hurt them: ſo turne away thy thoughts from all matter of thy griefe. For although his body bee 1. Cor. 15.42. ſowen in corruption, it ſhall riſe in incorruption: although it bee ſowen in diſhonour, it ſhall riſe in honour: although it be ſowen in weakenes, it ſhall riſe in ſtrength. Aug. epist. 6. He is gone before, we ſhal follow. God giue vs ſo to follow that we may euer reſt with him.

Sit Deo gloria.