THere are no thoughts more wholsome then those of death, not any lesse frequent­ly possessing the mindes of men; wee thinke of death as the Athenians did treate of peace, neuer but when we are in blacks: As they which aduenture to the Indies take not so much [Page 2] into their considerations how many shippes haue beene swallowed in the waues, as what some few haue gotten by the voyage: So it is with vs, we seldome meditate of the Millions dead before vs, but of the small Remainder suruiuing with vs. They report that the birds of Norway flye faster then the fowles of any other Countrey, not because nature hath giuen more nimblenesse or agility to their wings, but by an instinct they know the dayes in that Climate to bee ve­ry short, not aboue three houres long, and therefore they make more haste vnto their nests: Strange that birds should make such vse of their obseruation, and wee practically knowing the shortnesse of our liues, yet make no haste to our home, the house appointed for all liuing: This Iob 30. 23. God complaineth of: The Storke knoweth Ier. 8. 7. her appointed time, but my people know not the Judgement of the Lord: And by another, he wisheth their vnderstandings were not so deordinate as to forget their last end. Deut. 32. 29. [Page 3] Our eyes behold all things, yet see they not themselues but by reflection in a loo­king glasse. Here are two looking glas­ses; one vpon the Hearse, informing vs that neither Wisedome, nor Honour, nor Wealth, nor Strength, nor Friends, nor Physicke, nor Prayers, are sufficient Para­pets to shelter vs from the stroke of death. Here is another looking glasse in the Text, expressing the miserable con­dition of our liues. If all the inuentions of Hierogliphicall learning (which St. O­rigen Origen. Hom. 7. in Exod. compared to the Jewes Manna, fal­ling downe in round and little Cakes, yet affoording good nourishment) so they in small shadowes conueyed excel­cellent wisedomes. If all of them had strained their wits for an Embleme, to decipher the wretched estate of a liuing man, they could not come neere the pat­terne in the Text. Doe but paint Elias sit­ting vnder the Iuniper tree in a forlorne posture with his face betweene his knees, The Motto, the words of the Text, [Page 4] It is now enough, O Lord, take away my soule, for I am no better then my Fathers, and you haue life portrayed to life. Elias was the first man, vnto whom God resigned his key of life, and gaue him power to raise the dead. Elias was the sole man, whom God honoured with a Charriot for his conueiance into the other world. Elias was the second man elected to repre­sent heauenly glory vpon earth, at the transfiguration of our Lord Jesus, and this man whilst hee was in this life, was weary of his life, and puts vp a Supplication to almighty God to take it from him.

The words containe a Prayer; Good is the proper obiect of prayer, we may de­precate euill, but pray onely for that which is good. This prayer is for death, which in it selfe is neither good nor euill. That we may the better conceiue the true scope, it is fit that wee should take into our considerations these three particu­lars.

• [Page 5]1 The motiues preceding and produ­cing the Prayer.
• 2 The Arguments enforcing the Prayer.
• 3 The third and last, The Prayer it selfe.

A question will be asked in the Porch & entrance, is Elias in earnest? would he liue or dye? If he would liue, why doth he beg death? If dye, why did he shun death by flying into the wilder nesse? One Exe­cutioner from Jesabell would haue giuen him his longing. The satisfaction is easy: It is some comfort when a man is ouer­come, that hee bee conquered by a noble enemy Aeneae magni dextra cadis—Dauid was vnwilling to dye by the fury and malice of Saul, contented to receiue it by the hands of his friend Jonathan. If there bee iniquity found in mee, kill mee thy selfe, 1 Sam. 20. 8. but bring mee not to tby father. As Moses rod lying vpon the Ground had the shape, and poyson of a serpent, but in his owne hand it lost that affrighting figure, and venemous quality: so death from Jezabell was an vgly serpent in Elias apprehensi­on, [Page 6] but from the hand of God a Caduceus a wand to waft him into a better life: The hands of the spouse are fall of Rings beset with Iemmes, the Berill, and the Hyacinth: God his hands are full of bles­sings, Cant. 5. 14. full of all goodnesse, death it selfe which seemes to bee a priuation of God, from his hand, must needs be good from whom no euill can descend. This may qualify his eschuing death by Jeza­bell, but being past danger, and out of his Persecutors reach, what were the mo­tiues to desire it now? Jt is now enough. The Expositors do vary, finding not only seueral but contrary motiues: some make it the euaporation of a discontented minde, the weaknesse of a frayle man: others attribute it to the deuotion of an holy man, I will strike these seuerall flints, each of them may afford a sparke to enlighten our text.

Chrysostome in his Rhetoricall way de­mands: Chrysost, ad Olimpiadem. Sermo de Elia & Petro. where is that spirit of Elias? wher that terrible countenance that put Achab [Page 7] to silence? where is that tongue the go­uernesse of the Elements? why sits he pu­ling vnder a tree wooing death which will not come at his call? Hee answeres by a similitude: As a strong gale of wind filling the spread sayles of a ship hurries it from the intended port: so a violent gust of feare rushing vpon the Prophet draue him into this sad melancholy. Eu­cherius Vnde tam po­tens, vnde tam infirmus? Eucherius su­per locum. propounds it another way, Whence came his potency to worke wonders? whence his weaknesse to be weary ofhis life? his power was from God, weaknes was his owne: God gaue him a parcell of his power (marke I pray) his bare word brought a drought vpon Palestine, his prayer like a burning Feauer entred into the bowells of the earth, and scorcht vp lakes, Riuers, Springs, fountaines, and left no moisture in them; but being left a small while to himselfe all his courage is dryed vp to nothing. From hence 2. lessons:

First, that no prerogatiue of greatnes, [Page 8] no profession of holynesse exempt men from common infirmities: where is that Heretike Pelagius belching out this contagious poyson, that a man may attayne such perfection as to bee free from all weaknesse, and when hee prayes for forgiuenesse of sinne, it is rather humi­liter then veraciter? Let him looke vpon E­lias and bee confounded. As the Curte­zan Lais sayd, Philosophers knockt at her gate as well as others: so the best of men are ouertaken: To goe no further then our patterne. The seer is fallen blinde, the guide hath lost his way, the charmer is stung by the serpent, the man of God becomes a man of passion, fayling in the common Rules of ordinary goodnesse and wisdome, for good and wise men may pray for better times then those they liue in; but beare with patience all sinister and sad euents; whereas our great Prophet whines and repines, denoyd of hope that any alteration should better his condition, & because the would will [Page 9] not be guided by the Polestarre of his di­rection, hee will stay no longer in it: Oh lett the weakenesse of a Saint be our warning; greene wood will warpe and shrinke, if seasoned tymber hold not out, and slender tressells must giue way when strong pillers bend vnder the burden: Especially it behooueth vs, which is the next poynt of instruction, neuer to bee so deiected at the view of our fraylety as to forbeare our resorting to God in prayer. St. Iames to encourage Christians to that holy duty brings in this very example, Elias was a man subiect to the like passions as wee are: Elias body was a clod of earth as ours is, his minde obnoxious to the same perturbations, yet he prayed, so let vs: for God is not the God of Elias onely, but a God rich in mercy to all that call vpon him. So I passe to the second motiue as the prayer proceedes from a Zealous deuotion.

Caietan his Glosse is that he was more Plus timuit honori Dei quavi vita sua. Caietan. super locum. affrayd of Gods honour, then of his owne [Page 10] life, and this is grownded vpon the rei­terated Apology he makes vnto the An­gell being in the wildernesse, The children of Israel haue forsaken thy Couenant, throwne [...]. 10. [...]. downe thy Altar, slayne thy Prophets, I, euen I am left alone, and they seeke to take away my life. By which it is probable his feare and care was cheefely for the honour of God, least in the ouerthrow of his Person after so signall a victory and noble Con­quest and triumph ouer Idolatry, the Or­thodoxe Religion might suffer some re­proach or diminution. Elias was the liue­ly patterne of Heroike Zeale; Chrysostomes opinion is that soone after God tooke a­way Elias, lest his Zeale should destroy this inferiour Globe: he was so seuere against sinne that hee tooke no compassi­on of the sinners; so the God of mercy least fire and stubble should dwell toge­ther, he remoued him to the Company of blessed and holy spirits where he might see all good & no euill. St. Paul seemes to taxe Elias & he doth it with a Notandum, [Page 11] ye not what the Scripture saith of Elias, that he Rom. 11. 2. made intercession to God agaynst Israel? Good men pray for sinners not agaynst them: Abraham prayed for the wicked Sodomites, and doth Elias pray against the Idola­trous Jsraelits? Ieremy prayed assiduously for his nation till hee was forbidden to pray any more; and did Elias pray for the vexation of his country? The Husband­man in the Parable entreateth his Master to spare the vnfruitefull tree, doth Elias wish the destruction of men? vndoubted­ly holy men haue mercifull not cruell bowells, when they call for punishments, they are medicines, not execrations, but predictions either by outward afflictions to procure their conuersion, or by death to intercept the progresse of sin, or by some wholsome example to terrifie o­thers from the like offence.

So Elias did, and so he might pray a­gainst Jsrael. And it is no maruell he prai­ed agaynst them, for he bends his Zeale agaynst himselfe: rather then he would liue to see his God dishonoured, hee is [Page 12] willing to resigne his pretious life: This should bee the affection of all Gods Ser­uants, to hold nothing so deare as the honour of theyr Master. Let me parallell this story with another like it, of St. Chry­sostome. Elias was persecuted by Iezabell a Queene, Chrysostome by Eudoxia an Em­presse, Chrysostomi Epist. ad Ciri­acum. both threatened with death: The holy Father taking it into his meditations writing to his friend, thus hee Resolues, What if the angry Empresse banish mee my natiue soile and sweete country? all the earth is the Lords, and I shall be as neare to heauen any where, as at Constan­tinople: what if I bee throwne into the sea? Ionah prayed in the whales belly: say I shal bee sawne asunder, the noble Prophett Esay vnderwent that condition. What if my head bee taken from my shoulders? Herodias heeles trip't off Iohn Baptists head: what if I bee stoned to death? Stephen the Proto-martyr passed to heauen through a showre of stones: Suppose my Bishop­pricke be taken away, I will remember [Page 13] Job: Naked came I out of my Mothers wombe, and naked I will returne. Memorable is that in Josephus, when Titus had taken and Iosephus lib. 6. de bello Iudaie. sackt Jerusalem, the Priests came & beg­ed their liues of him: that mercifull Prince and Darling of mankind caused them to bee slayne as degenerate wret­ches, that would ouerliue their Temple and their Religion; hee is not worthy of life who will not aduenture it for the au­thor of life.

To conclude this second motiue, lett vs alwayes haue that preparation of mind in the phrase of Tertullian to retaliate bloud Crurorem cruore reponere. with bloud: our Sauiour in great plenty shed his most precious bloud for vs, bee wee ready to spend our liues for him, and with Paul and Barnabas to ieopard them for his Gospell: although our liues in re­spect of his are but stubble to Pearle; yet being the greatest oblation wee can offer, it will bee most acceptable, most reward­able: The losse of life for his cause is the sauing of it. Elias sute for death was neuer [Page 14] granted, he neuer died at all, but was conueyed not into Earthly Paradise, the Deluge made that pleasure desolation; nor stayed he in the Aeriall Heauens, too vnquiet and disconsolate a place amongst Stormes and Thunders, Lightnings and Tempests. S^t. Chrysostome saies, it affrighted the Prince of the Ayre to see him ride so gloriously through his quartér. Nor did he rest among the Spheres to be rapt and whirled about by their diurnall motion; not to the highest heauens, that Preroga­tiue was reserued for the Worlds Saui­our: no Souldier triumphs before his Generall, but God translated his enfla­med Zelot and earthly Seraphin, into a happy and blessed estate, in the bosome of Abraham, with this Priuiledge, others were there before in soule; hee both in soule and body.

Now proceede wee from the Motiues forerunning the Prayer, to the Reasons attending vpon it.

You haue heard of some, as of S^t. Paul, [Page 15] eloquently pleading without any Aduo­cate to saue his life, before Felix, Fesius, and Agrippa, and by an Appeale taking truce with death: But here is one in the Text pleading for death, and finding Rea­sons why he should liue no longer. His Arguments are in number two.

The first is drawne from the satiety of life: It is now enough, as if hee should say thus in effect:

I haue liued long enough to my selfe, long enough to my Countrey. First, to my selfe, it pleased thy diuine goodnesse, by ma­king mee an instrument of thy glory to aduance my owne, so as I shall leaue an high reputation and a venerable name to all posterity: and for my Countrey, such thy mercy, by my meanes they enioyed much good; spirituall good, I reclaimed them, (although they bee now relapsed) from Idolatry to the Seruice of thee their true and onely God: I was the Reformer of their corrupted manners; my rugged Robes and hairy Habit condemned their [Page 16] proud attyre; my austere and strict life, taught them to amend their loose and li­centious conuersations: As a retyred Heremite I sequestred my selfe from hu­mane society, to let them see 'twas lesse dangerous to dwell among brutes then beastiall men. And for good temporall, I turned their drought into Raine, and their famine into Plenty, hauing in my whole course equalled, nay, transcended the period of Mortality, It is now enough O Lord.

His second Argument is drawne from the common law of nature: I am no better then my Fathers, my Ancesters in time, my Predecessors in profession are all arriued at their wished Port; why shouldst thou prolong my dayes by miracle, sometimes appointing the Rauens (those vncleane birds by thy law) and vnnaturall in their kinde, to be my Caters, as at the brooke Carith? Sometimes by multiplication of the old store, or by creation of new pro­uision, turne meale barrels into Grana­ries, [Page 17] and cruets of oyle into Fountaines, as at the Widdowes of Sareptah. I desire not the producing of my misery, the pre­seruation of my life by extraordinary wayes, let me passe O Lord the common way of all my Fathers, For J am no better then my Fathers.

Obserue in Elias Arguments, his me­thod, and modesty, how orderly hee rankes his Reasons: There goes a sufficit before tolle animam: Hee doth not aske death of God vntill hee hath performed great seruice vnto the Lord in his life; for it is a preposterous course to demand wages before the worke bee done: Rest comes after labour, no Souldier lookes for a donatiue vntill the warre bee ouer­past; no Marriner cals for a faire winde vntill his vessell bee full fraught: It is no matter how long or how short our liues be, but how good. The Morall man saw this; Life is long enough if full of good: S^t. Austins similitude expresseth this well, Augustin. Epist 28. As a Musitian tarrying long vpon one [Page 18] string, little vpon another, his lightest touch makes not perhappes so loude a sound, but as sweet an harmony: So in God his Consort, (who, as the Prophet speakes, keepes true time,) they make as good musicke, that is, glorifie God in their calling, vnto whom he vouchsafeth a short life, it being both ornatus & ordina­tus cursus, as they who enioy the longest.

The Sunne and Moone those Foun­taines of light, and guides of time, fulfill their courses in a short season. The dim­mer Plannets are a longer while whee­ling about. The Scripture compares our life to Hearbes and Flowers, A Flower is Res

• Spectaculi,
• Spiraculi:

Delighting our eyes with various co­lours, pleasing our sense with sweete sa­uours, but withall of a fading substance: Say they escape the browsing mouth of the beast, the pruning knife, the plucking hand, the nipping ayre, the violent winde; they will wither of themselues. [Page 19] Of such mettall are wee made: Imagine wee could be free from Asaes Gowt, Naa­mans Leprosie, Jorams Iliaca passio, Jobs vn­sauory breath, Hezekiabs botch, Lazarus biles, the woman of Syrophenissa's dysen­tery, Publius Feuer, and all diseases whereof the body of man is a Lazaretto, and Receptacle; Galen found in one little part of the eye an hundred seuerall infir­mities: could all these be auoyded, yet our bodies of their owne accord would moulder into earth from whence they came. Since they are Flowers, vse wee them like Flowers, which last long if they bee distilled into sweete waters: distill wee our liues into holy and vertu­ous Actions; distill them into the works of Piety; distill them into the workes of Charity, this is the way to make a short life last long; no Babylonian Tower, no Aegyptian Pyramis, no Rhodian Colossus, no Mausolian Tombe, no Triumphall Arche, no life-counterfeiting Statua, can giue such life of memory, as a life it selfe [Page 20] transacted in worthy designes, for, Glori­ous (sayes the Wiseman) is the fruite of Wisd. 3. 15. good labours, perpetuall is the memory of the Righteous, one generation proclai­ming their vertues vnto another. So then haue wee in our allotted stations serued God in vprightnesse, and sincerity of heart, haue wee endeauoured in the vt­most extent of our ability to doe good, to our Religion, our King, our Countrey, our Brethren? is there a sufficit in our liues? Wee must hold our life in patience, but wee may put death in our prayers: when Paul may say hee hath fought a good fight, kept the faith, finished his course, then he may come to his Cupio dis­solui: When Hilarion can alleadge his 70. yeeres employment in the seruice of Hieronim. in vita Hilarion. God, then he may say, Egredere anima mea, go out my soule, why shouldst thou feare approaching vnto him whom thou hast O vita secura vbi mors expe­ctatur abs (que) formidine, ex­cipitur cum dulcedine, imo exoptatur cum devotione. Bern. serued so long? when Elias can plead a sufficit, then tolle animam may come after it. O the secure life of good men, when [Page 21] death is expected without feare, entertai­ned with chearefull welcome; nay pray­ed and wished for with sweet deuotion.

In the second Argument take notice of his modesty, he esteemes himselfe (though wonderfully qualified) no better then his Fathers: If some small portion of Elias modesty were left in the world, any blush of vertuous bashfulnesse, the vile would not, in the Prophets phrase, pre­sume aboue the Honourable, nor the vp­start so highly disdaine their Ancesters, preferring the false and fading beauty of recent opinions, before the amiable wrin­kles in the face of aged truth. St. Paul says he serued God from his elders and proge­nitors; 2. Tim. 1. 3. from whom hee receiued his be­ing and existencie, from them hee tooke his piety and religion; and he commends the deriuatiue faith of Timothy, descending from his grandmother Lois, and his mo­ther Eunice; And here Elias making ho­nourable mention of his Predecessors, tels vs wee owe vnto them a double me­mory; [Page 22] First, of their liues, as Adamants to draw vs to the imitating of their ver­tues: Secondly, of their deaths, as moni­tors to put vs in minde of our owne mortality.

All vertues Morall and Diuine haue beene by our Ancestors most fully exem­plified: when a Poet would encourage a young Sparke to noble vndertakings, hee doth it by this very way:

Let thy father Aeneas and thy vncle He­ctor bee thy Guides. Would you learne faith and confidence in God? thinke vp­on your Predecessor Abraham the Father of the faithfull; Desire you to leade a pure, chaste life? thinke vpon your Predecessor Joseph; Would you meekly sustaine af­flictions of minde, and tormenting di­seases of body? thinke vpon your Prede­cessor Iob; would you bee zealous in the cause of God, and his Orthodox truth? thinke vpon your Predecessor Elias. The Wisemen of the East had but one Starre [Page 23] to guide them vnto our Sauiours cradle, but we so many of our Predecessors, as haue led holy and Regular liues; so ma­ny Starres enlightning our way, so many Loadstones to draw vs vnto goodnesse; our Ancestors hauing runne their Race, resigned the torches of their life, and Sicut cursores vitai lampada tradunt. Lu­cret. withall left vs the lampes and lights of their example.

2. It is very good and wholsome for them also, who spend their dayes in sinne and vanity to reflect their eye vpon theyr Predecessors: Let the couetous ayming at wealth, and doing no good with it, thinke vpon his Predecessor Nabal, who tenne dayes together lay as a block without sence, motion, or shew of life. Let the Ambitious aspirer thinke vpon his Prede­cessor Absolon meeting with a tree in the forrest, which heard not his fathers Caueat for his life, but became the Reuenger of his ingratitude, and the fatall instrument of his destruction. Let the Lasciuious wanton wallowing in sensuall delights, [Page 24] thinke of his Predecessor Zimri dying in the act of his sinne: Let the Capacious Funnell, able to do as much alone, as Zerxes multitudinous Army, dry vp an Hellespont, thinke vpon his Predecessor Balthazar perishing in his carowsing Bowles: Let the vayne-glorious boaster, proud of what is not his own, think of his predecessor worm-eaten Herode cut off in the midst of his glorious Harangue. And let all true Repentant sinners thinke on theyr Predecessor Dauid, whose bed swamme in teares, and of the three sil­lables reconciling his angry God vnto him; of his Predecessor Peter, recouering more grace by weeping, then hee lost by sinning; of his Predecessor Mary Magda­len, who became a Lebete Phiala, of a Cauldron seething and boyling in lust, a Christall viall of pure Chastity. And let all disconsolate soules flying with Elias for shelten to the Iunipertree, thinke of their Predecessor Jesus, who dyed on the tree: vnder his Crosse is the true shade; [Page 25] Oh good, and desirable is the shadow Bona & desi­derabilis vm­bra sub alis tu­is, Iesu vbi tu­tum fugtenti­bus refugium, gratum fessis refrigersum. Bern. Hom. 2. super Missus est. Quantum li­bet $otis anxi­etatum pate res vita prae­sentis. Propinet affli­ctio, parua to­leramus, si re­cordamur quid biberit ad pa­tibulum qui inuitat ad ce­lum. Sid. A­pollinar. lib. 9. Epist. 4. vnder thy wings Lord Jesus; there is the safe Sanctuary to flye vnto, the most com­fortable refreshing of all sinne and sor­row; whatsoeuer cups of affliction this life propines vnto vs is nothing to the bitter draughts hee dranke vpon the Crosse who inuites to heauen: Let vs all thinke of our Predecessor treading the Paths of death before vs; wee haue er­red with our Fathers, wee are Pilgrimes and strangers vpon earth as all our Fa­thers were, wee must dye as our Fathers did; For we are no better then our Fathers.

The third and last part is, the prayer it selfe, Tolle animam; out of it there doe na­turally flow these two Corallaries.

The first, that life is no such Iewell, but a good man may finde time and cause to bee weary of it, or else Elias had neuer beene at tolle animam. The second, that there is a more blessed life after this life, or else Elias could not haue bene so mad as pro­digally to cast away his life present. To the first

[Page 26] Life may be considered two wayes: First, as God at first gaue it: Secondly, as wee now enioy it. The life which God gaue had fiue prerogatiues; two without man; three within him; without him God and his blessed Angels to protect him; besides, Paradise the pleasing seate of his Habitation: Within him, Know­ledge, Righteousnesse, and Immortality; his knowledge exceeding ours in three particulars. First, in amplitude and extent, reaching to God, the creatures, and him­selfe. Secondly, in the excellent manner, not as we by coniecturall probability de­riued from effects, but by euident demon­stration out of the causes. Thirdly, for duration or continuance; ours is gotten with difficulty aud easily lost, either by discontinued intermission and cessation, or the braine and fancy may be distempe­red, as in a Phrensy, or the memory dul­led as in a Lethargy. Secondly, man was created Righteous, that Righteousnesse was the rectitude and integrity of the whole man, whereby his soule was obe­dient [Page 27] vnto God, his body to the soule. This was the Crowne and Diadem of mans life. Thou hast Crowned him with glory and worshippe, adorned him with grace and holi­nesse: An happy life was that, wherein Methusalem liuing almost a thousand yeeres should not haue offended once; whereas now the most righteous man fals seauen times, that is, often-times a day. Lastly, that was a kinde of Immor­tall life; a thing is said to be incorrupti­ble three wayes: First, in respect of the matter, either which it hath not, as the Angels are immortall, those pure and im­materiall substances; or in respect of the matter which it hath, as the Heauens, the matter whereof they are made, being in­susceptible of any forme but one. Se­condly, in regard of the forme; so the body of Adam was immortall as the wid­dowes oyle lasted in the cruse without diminution, so might his body haue en­dured without corruption, and that by the third the efficient cause, not by any in­herent quality, or disposition in the body, [Page 28] but by a supernaturall dowry of the soule. God endewed the first soule with such a powerfull vertue, as enabled it to preserue the body whereto it was vnited, from corruption, as a Candle enlightens the lanthorne wherein it is contained: So the blessednesse of the soule reflecting vpon the body should haue kept it in per­petuall vigour and health. That was a free, noble, innocent, liuely life; But man being in Honour, forgot his God, and lost this life. What is the life we now enioy? take a short view, of the seuerall ages, of the seuerall estates, of the inseparable ad­iuncts of our life, and you will finde meerely to liue is no great happinesse.

First, an Infant, that's a life of pitty, In the Ages. tenne months close prisoner in the dungeon of the wombe, not beholding the light, which when hee comes into, how sadly he salutes it, presaging his hard welcome, shaming that hee is naked, la­menting that hee is borne, repining that he is borne to misery: then if his cradle proues not his coffin, hee liues a child, [Page 29] that's a life of folly, in his speech, thoughts and actions; youth succeedes, that's a life of sinne, reason is weake, passion strong, concupiscence itcheth, lust rageth, sinne reigneth: Manhood the flower of all, is a life of vanity, Man in his best estate is alto­gether vanity. Lastly, an old man, that's a life of death: The Apostles word is of A­braham & Sarah, when they were old, they were as dead; the head is gray, the face withered, the skinne wrinkled, the limmes stiffe, the stomacke weake, the memory frayle, the body crooked, the vi­tall powers decayed, the spirits spent; this is the life in ages; what is it in callings?

Man liues eyther single, and that is a free life but vncomfortable, or he takes a In the calling, wife, wedlock is the schoole of Patience; demure Sarah chid with Abrabam, bleare­eyed Leah wrangled with Jacob, scornefull Micol scoffed at Dauid, stubborne Vashtai will not come at Ahasshuerus call, and tis no better in the men. Discreet Abigail lights vpon a churlish Nabal, Pilat was as vnkind a husband as an vnrighteous [Page 30] Iudge, denying his wife the life of our blessed Sauiour. This life is eyther priuate or publike, the priuate is simply the best; Joseph saw it when hee aduised his bre­thren rather to continew Shepheards, then to stay with him in Pharoahs Court: Old Barzillay found it refusing Dauid his cour­teous offer, and would not exchange his priuate Roguel for tumultuary Jerusalem. The Oracle accounted him the most hapy man of his time, who liuing vntill hee was purely old; neuer did see any house but his owne. Whether we eate the bread of carefull industry, or the sweete vnswet-for bread of an vnacquired patrimony in the most retired, quiet, plentifull condition, something still falles out verifying that of our Sauiour, Sufficient to the day is the sorrow of it.

The publike life is eyther in Church or Common wealth: The Churchman whe­ther in Chayre or cure leades a laborious, an enuious, a dangerous life, his labour neuer at an end. Dauid tunes his Harp to driue away Sauls Melancholy, and hee [Page 31] darts his Iauelin at him; a liuely Emblem of the Pastor & most people. When Elias prayers haue procured a blessing from heauen, his best reward is a Caue in the wildernesse. St Augustine wept when hee tooke holy Orders, & they were Progno­sticating teares forerunning his infinite paynes in washing Blackmores, whose sowles were more tawny then their hides; His perpetual bickerings and encounters with Hereticks, for such was God his es­peciall prouidence, that hee and Pelagius should come into the world much about one yeare, that the Antidote might be con­temporall to the poyson; His wearisome employment in determining secular cau­ses, for then very good Christians belee­ued their suites, could not be happily end­ed, vnlesse they came through the cleare and sinceare hands of vpright Church­men. Twas a graue witty conceyt of one of the Pope Vrbans, who putting his Ro­chet on, wondred that being made of so light stuffe it was so ponderous & weigh­ty: Aboue all, affrighting is that speech of [Page 32] Chrysostome: Of all men (sayes hee) I could wish, there were no day of iudgement, Deus donorum promptus au­ctor, sed impor­tunus exactor. Bern. why so? Others shall answer for them­selues alone, but I for my people, as Judah was pledge for Beniamin; so many Ta­lents as God giues, so many torments if they be not well employed. There is but one comfort in that calling, they doe co­operate with God in reducing soules vn­to himselfe. In the Commonwealth, great places are like Pictures, fairest, fur­thest off, looke vpon them at a neere di­stance, and there lyes vnder the thinne skinne Nazianzen, in Laudem Cipri­ani. of Honour and dignity, a vaste corps of trouble and vexation. Let all Hi­stories Inspice & di­sces sub ista tenui mem­branae dignita­tis quantum mali latet. Sen. Epist. 115. be searched, diuine, humane. Mo­ses the first Gouernor of Gods people, so tyred with the cumber of his place, as he desires to be rid of his life: Kill mee Lord, and I will accompt it for a fauour. Augustus had relinquished his Soueraignty, as soone as he obtained it, but for the pride of his wife Liuia. Dioclesian did surrender it, and turning Gardiner, found his Plants more pliable then his people: and Charles the [Page 33] fifth, enioyed more sweete repose in a Monastery then in a Monarchy. As in Su­preme, so in subordinate Gouernors, Hee that with care and conscience doth exe­cute the duties of his place, although hee liue vpon drowsie Poppies, and stupifying Mandragora's, shall hardly get time for se­cure rest, but bee like the Liui. Drusus. Roman who in all his life had neuer leasure to keepe Ho­liday. You Nehem 11. 24. Pethahiahs who are at the Kings hand in matters concerning the People, did it become modesty to rifle your secret thoughts, you haue your share in Elias his prayer, when iust commands are more questioned then obeyed, and sincere Actions meete with sinister inter­pretations; when common and easie bur­thens are not borne with dutifull cheare­fulnesse, nor publike cares sweetened with benigne acceptance; nay when all possible endeauour that people may lead godly, quiet, and peaceable liues, is perfor­med, and requited with murmuring in­stead of blessing, is not this enough to produce Elias Wish? Euen the poore [Page 34] beasts when they are weary make haste Quamadmo­dum pecoribus fatigatis, velo­cior domum gradus est. Sen. de Clem. home. Thus passeth Man's life in the cal­lings.

The Adiuncts of life are twoIn the ad­iuncts of life.

• Sinne,
• Misery.

In my priuate meditations vpon this Point, I purposed to describe vnto you the Actions wherewith the sinfull life of man is distained, but when I surueyed the liues of wicked men, so many sinnes pre­sented themselues, that I knew not where to ranke them, so vgly in shape as I durst not looke vpon them; and when I consi­dered the liues of the best, and the Aug veh lau­dabili. &c.woe denounced vnto the most laudable life of men, that the whole life of a deuout ^bSaint was but sinne and barrennesse; I stood amazed vntill I remembred there Tota me terret aut peccatum aut sterilitas. was a veyle to couer them, the Integu­ment of Christ his Righteousnesse, and a Sponge to blot them out, God his meere Mercy, and mans true Repentance. What a Torment is it to a good Soule to be per­petually strugling with his naturall cor­ruptions, neuer to haue truce with Sa­thans [Page 35] Temptations, and to see and suf­fer, nay sometimes to bee infected with the sinnes of others? And this is our in e­uitable condition till with Elias we haue cast off the mantle of mortality. As for Misery, as a Center in a Circle meetes with euery line in the Circumference: So Man receiues punishment from God, from Angels, Deuils, and euery single creature, the very Gnat hauing a sting to torment him. Oh blessed Lord, are all our liues in the seuerall Ages so variable, in the Callings so troublesome, in the Com­panions so intollerable? what remaines but with Elias to thinke of another life, and with Nazianzen to bury the Miseries Narianz, in Funerepatris. of this life in the hope of future Felicity; which is the second Corollary, and last point.

It must bee so that there is another life, for here they liue many times the longest liues who were not worthy to liue at all, Here the Israelites make the brickes, and the Aegyptians dwell in the howses; Dauid is in want, and Nabal abounds; Sion is Ba­bylons [Page 36] captiue. Hath God nothing in store for Joseph but the stocks? for Esay but a saw? will not Elias adorne the charriot bet­ter then the Iuniper tree? will not Iohn Baptists head become a Crowne as well as a Platter? Surely there is great Retribution for the Iust, there is fruite for the Maiora illic accipimus qu [...]m hi [...] aut operamur aut patimur. Ci­prian. lib. 4. Righteous: God hath Palmes for their hands, Coronets for their heads, white Robes for their bodyes, hee will wipe all teares from their eyes, and shew them his goodnesse in the land of the liuing. Of the infinite happines in that celestiall life, how should I speake? Earthly Ierusalem was portrayed by Ezechiel vppon a Tile, so Ezechi. 4. 1. cannot the Heauenly bee St Austin wrote two and twenty bookes of the City of God, how can I bring into the last gasp of an howre, the vnity, the plenty, the Beau­ty, the holynesse, the felicity thereof? when he himselfe confessed after all his endea­uour, all that can be said is but Stilla de Mari, scintilla do foco,a drop to the Sea, and a sparke to a fire. This for your comfort: St. John found Reuel. 21. twelue gates in it, open day and night to enter­taine [Page 37] departing soules, repairing thither in the true faith, accompanied with an holy conuersation: The blessed Angels standing Sentinels for their guard and conduct. A Corcida Grecian at his death thus cheered vp himselfe, I shall goe among Philosophers, to Pythagoras; among Mu­sitians, to Olympus; among Historians, to Hecateus; among Poets, to Homer: a poore Heathenish and Pagan comfort, like Po­lyphemus whistle hanging about his necke when his eyes were boared out: Meere morall vertue may finde great reward on earth, and lesse torment in hell, but Nihil bonum sine summo to­no. Ansel. true good is from Christ; His precious blood opened Heauen for them onely which beleeue in his sauing name; And they are sure to goe among the Patriarks, to Abraham, Isaacke, and Jacob; among the Prophets, to Moses and Elias; among the Kings, to Dauid, Hezekiah, and Josias; a­mong the Apostles, to S. Peter, and S. Paul; amongst the Martyrs, to S. Stephen, and to the innumerable society of Saints, and Angels, whither, as wee ought piously to [Page 38] beleeue, hee is transported to whom wee performe these sad Obsequies.

I hope there is no Auditor in this high Assembly so vnequall as to suppose this Text chosen as a iust paralell to the Ho­nourable party deceased; for alasse, they agree onely in the [...], that as Elias, so he was a man subiect to many infirmi­ties; of which if any curious eare desire to heare, he will be deceiued. I do not re­member when Dauid made Sauls Epi­taph proclaiming his vertues, that he tou­ched any of his errors, those hee washed away with his teares, and the God of mercy hath pardoned; what God hath put out of his memory, ought not to re­maine in ours: Yet I say confidently be­cause truely, malice it selfe could fasten no funereous crime vpon his life. As when a tree is sallen, you may coniecture what breadth it bare, and how farre it spread, by the vacuity & emptinesse of the place where it stood: So if wee consider him hewen downe by death, as a Christian, as a Subiect, and as the Father of a Family, he [Page 39] will appeare a Cedar and no Shrub. The light of Starres and glittering of Dia­monds is borrowed from the Sunne, all humane titles are nothing, which receiue not their lustre from Piety and Religion. For his Religion he was neither supersti­tious nor factious, but hee serued God in that Way which Papists call Heresie, and Nouellists formality, a true member of the English Church; hee thought of our Church as Dauid of the Tabernacle, that it was very amiable; he embraced her ho­ly doctrine, reuerenced her comely Or­ders, loued her painfull Preachers. If due obseruation of Gods Sabath; if frequen­tation of Gods house, attention in hea­ring, deuotion in prayer; if an eare open to Reproofe, and a mind willing to Re­forme what hee did amisse; if strong paines in sicknesse meekely borne, bee outward signes to know a good Christi­an, such was hee: I adde, if workes of Charity and Almesdeedes which Daniel held a meanes to redeeme sinne, and St. Paul accounted an acceptable Sacrifice, [Page 40] these wanted not. Hee hath to the bull­ding of an Hospitall in the place of his birth, giuen competent maintenance for the releefe of tenne poore people to the worlds end. That Noble Act of his I re­member with ioy.

He was the first Benefactor to the Li­brary of Syon Colledge, Samuel his Ramath, where by the pious care and zealous in­dustry of that graue and Reuerend Di­uine, M. John Symson (who, as Camillus was called a second Romulus, merits the title of a second Founder (maugre the oppositi­on of an enuious Sanballat) a most Stately roome is erected for the benefit of the worthy Preachers of this Honourable City of London, but wants the Furniture of bookes. Bookes are the Riuers of Pa­radise watering the earth: The deaw of Vide Sixtum Senens in pro­em. Bibliothec. Hermon making the vallies fertile; The Arke preseruing the Manna pot, and Moses Tables; the Monuments of ancient la­bours; the Baskets keeping the d [...]posited Reliques of time so as nothing [...]s lost: The Magazine of Piety and Arts. A Soul­dier [Page 41] without Armes may bee valiant, but not victorious; an Artisan without his instruments may bee skilfull, but not fa­mous; Archimedes is knowne by his Spheare and Cylinder. A Preacher with­out bookes may haue some zeale, but little knowledge to guide it. S. Paul himselfe al­though so inspired, found as much want of his bookes as of his cloake in winter. To ayme at Learning without bookes is with the Danaides to draw water in a siue. Haurit aquam cribris clericus abs (que) libris. What were it for this wealthy City to reare vp a Library equall to that of Pisistratus Asidue repe­tunt quae per­dunt Belides vndas, Ovid. at Athens, of Eumenes at Pergamus; of Pto­lomey, at Alexandria? Were the meanes of your industrious Preachers answerable to their mindes, this good and great worke needed no other supply, for they like Pla­to would giue 3000. Graecian pence for three small volumes of Pythagoras, and with Hieronime emptie their purses by Nostrum mar­supium charia Al [...]xandrina euacuarunt. Hieronim. purchasing Alexandrian Papers; and with Thomas Aquinas, rather haue Chryso­stome vpon St. Mathew, then the huge City of Paris. O that you knew the sly & cru­ell Arts of our Aduersaries in corrupting [Page 42] bookes, so as if the ancient Fathers were now aliue, they could not know their owne elaborate workes: you would at a­ny rate purchase true and ancient Coppies for your Preachers, that from them you might receiue true and ancient doctrine. Remember the losse at Heidelbergh, and seeke to repaire it by following his No­ble example, who in this particular shew­ed what affection hee bare to Religion and Learning.

As a subiect hee was exemplary, in this age wherein liberty is made an Idoll, and obedience an exile; infinite occasions of State, ineuitably requiring priuate sup­plyes, hee was neuer wanting to his duty: His cleere iudgment informing him that hee must not bee a silly Passenger in a storme at sea, who regards more his owne trifling fardles, then the preseruation of the ship wherein hee goes. He knew well that iust Princes haue power to tame the vnruly, and meanes to guerdon obedient subiects, and hee found it. For modestly and humbly carrying his inferior conditi­on, he heard the Gouernors voice, Friend [Page 43] sit vp higher, and the Honour conferred vppon him in his life accompanyes him to his herse: for see a priuate funerall, but a Priuatum fu­nus, fletus pub­licus. Ambro. in funere Sali­ri. publike mourning; the great Officers of state, and many noble Peeres solemnising his farewell.

As a father of a family God gaue him many felicities, a noble wife, equalling her Parentage by her vertues (for Generosa semina in ortus exurgunt suos. Sen: Trag: generous seedes rise according to their planting) hopefull children, the pillers of his house, a fayre Patrimony encreased by his indu­stry (for I will giue you no false coppy of him.) Hee was no prodicall Otho knowing how to waste not how to bestow; but a Cato, of whom Plutarch sayes, he held this Perdere scit donare nescit. Tacit. for a Maxime, 'Twas onely for widowes and Orphans to suffer any diminution in their estates. He knew that frugality is the pursebearer to bounty, and proui­dence a surer sanctuary against want and debt, then the Temple of Diana at Ephesus, and as sure a way to preserue possessions in ancient names, as the Leuiticall law a­gainst alienations. St Bernard preaching Bernard in obltu Gerardi the funerall Sermon for Gerardus the [Page 44] Steward of his Abbey at Clare vallis, a­mong many commendations giues him this, that he was great euen in little mat­ters, Magnus in minimos his care and circumspection extend­ing to the smallest atome of affayres: The deceased Lord was a Gerardus in his fami­ly, and 'tis no meane or petty prayse, it being an argument both of an accurate iudgment, and a strict conscience, vnwil­ling to suffer; much more to offer any wrong: Happy is hee that deserues the title to bee fidelis in minimo faithfull in a litle, hee shall be made a Rules ouer many Cityes. Thus he liued, perhaps not wish­ing death with Elyas before it came, but entertaining it as a Messenger from Hea­uen to call him to the Supper of the Lambe, whither hee is now gone from the vally of teares to the mount of happi­nesse, from the labours of the seruant into his Masters Ioy. Vnto that Blessed place where no Satan shal tempt vs, no sin defile vs, no sicknes annoy vs, no death destroy vs, God Almighty for his mercyes sake in Iesus Christ bring vs: To whome be ascribed &c.