Nunc.

THe first steppe is the Time. Now, And Now it was, that Christ was in the Armes of Simeon. Neuer a better (Now) to die, then with Christ in our armes.

(Now) Simeon prayes, for death (before) Simeon prayed, for life.

(Now) let me depart, Therefore (before) let me not depart.

This is probable by collection; but apparant by relation, verse 26. It was reuealed vnto him, that he should not see death, before hee had seene the Lord Christ. Simeon (then) was promised to see Christ in the flesh: Simeon (therefore) desired life till hee had (seene) Christ in the flesh. So long as he expected the consolation Verse 25. of Israel; so long hee desired life in Israel. But when his first desire was accomplished: his second desire (was,) to bee dissol­ued. Both the desires of Simeon, (both in life and death) are lawfull, if lawfully desired; 1. Hezekiah may desire life with mourning and chattering, Esay, 38. 14 if his desire be to plant Religion.

2. Saint Paul may desire death with groaning, [Page] Phil. 3. 23. If it bee to haue Christ in fruition: As Simeon desired (life,) to haue Christ in Contempla­tion; as Simeon desired (death) to haue Christ in possession. But euerie man doth not so desire (life,) doth not so desire (death.) There is a Nabal 1. Sam. 25. 2. that desires to liue to sheare his sheepe, and to make a feast like a King, And 36. 37. v. though the next day his heart die with­in him, & he become like a stone. There is a foole, Luk. 12. that desires long life, to build barnes, to gather goods, to lay vp fruits, to take ease, to eat, to drink, to be merrie, to be mad: Contra Iouini. Vt Ebrij & ructantes intrent in paradisum: That reeling and belching (saith Ie­rome) they may fall into an Epicures Paradise.

There is a Nebuchadnezar Dan. 4. 33. that desires to liue, to mount vp his piles of wondermēt, & his turrets of Babel, thogh in the midst of his pride, he be turned into an Oxe. There is an2. Sam. 18. 9. and 14. Absolon, who desires to liue, that he may weare a Crowne vpon his head, though he be hanged by the haire of the head, and hee bee stricken with three Darts through the liuer.

There is an Achab, that desires to liue, to take possession of Naboths vineyard, though in the place where the Dogs licked the bloud of Naboth, Dogges shall licke the bloud of (Achab.)1. King. 21. 19 There is an Haman H [...]st. 7. 10. that desires to liue, till hee may bee reuenged on Mardoche, his enemie, although a gallowes of fiftie foot high, an eminent place for execution, bee the end of a mischieuous Courtiers promotion.

All such desires of life, (whose ends are our cor­rupt passions,) are vnlawfull desires. And although they haue asDe Paeniten­tia. Tertullian cals it, Volaticum gau­dium [Page] a winged pleasure in their liues: yet they shal haue Talentum Zach. 5. 7. plumbi, as the Prophet speaketh, a Talent of lead, an intolerable pressure of their conscience in their death.

But as life may be vnlawfully desired, so likewise death may be desired vnlawfully. It cannot bee de­nied, but Elias prayd for death in a wrong (Nunc.)

In the 1. King. 19. verse 3. Elias fled from (Ieza­bel) fled in the (morning,) fled for his (life.) Yet in the fourth verse: at (euening) when he was a little wearie with flying, hee prayes for (death.) Now, 1. Kings 19. 4 O Lord, take away my life.

A very strange passion, that one dayes iournie should make such an alteration.

It cannot bee denied, but Ionas had a wrong (Nunc.)

In the second Chapter of Ionas, and the second verse, he cryes out of the Whales belly: hee cals it the belly of hell, hee cries and calles for (life.) But in the [...]ourth Chapter of Ionas, and the third verse, some three or foure daies after, he begs and sues for (death.) Now, O Lord, take my (life.)

What was the reason of this sudden alteration? It was not reason: but passion; because the Niniuites did not (die) therefore hee would not (liue.)

But Elias did not well, to call for death for a little affliction. Ionas did not well, to be angrie with God, and to desire to die, to despite Gods great affection.

No affliction in our selues; no enuie at others are warrantable motiues to desire death. We must not bee like Elias, to die fainting: wee must not bee like Io­nas, [Page] to die chasing. They that desire death in passion, doe desire death only for fashion. It being long since obserued by Saint Austen, Lib. de morte. that when sicke­nesse comes, the harbenger of death, Medici addu­cuntur, manera promittuntur, Phisitians are re­quested, rewardes are promised, prayers are con­ceiued, vowes are offered, that death may bee de­ferred.

Would you haue a sanctified rule, to know a sanctified (Nunc?) when to desire (life,) when to desire (death,) take Simeon for both.

[...]

LEt depart, Is the word in English, whose ori­ginall importeth three sences.

First, to depart out of Prison, Acts 5. 40. [...], they let the Apostles depart out of Prison.

Secondly, to depart from a place of exile, into our natiue Countrie, Matth. 14. 22. [...], vntill hee let the people depart, from the Wildernesse, to their owne Houses.

Thirdly, to depart from an Office, in which we were placed by Superiour Authoritie, Act. 13. 3. [...], they let Paul and Barnabas depart, when they had fulfilled their Ministerie.

In all these three senses, SaintLibro de bono mortis, cap. 2. Ambrose doth interprete it.

In the first sence, our soule is supposed to bee in prison, and desires to depart, Psal. 116. 16. Dirupisti vincula mea. Thou hast loosed my bonds. In the fifteenth verse, Precious in the sight of the Lord [Page] is the death of all his Saints: (Death and Bonds,) but Death doth loose the Soule from the Bonds of the Bodie.

Psalme 142. 7. It is the prayer of Dauid, Deduc è custodia animam meam. Bring my soule out of Pri­son, that I may praise thy name.

2. Cor. 5. 1. Wee haue (sayth Saint Paul) Domum subterraneam, It is translated an earthly house, but [...], signifieth a house vnder earth, (a verie dun­geon.)

By all which Scriptures, the soule seemeth to bee manacled, imprisoned, and cast into the dungeon of the bodie. Not that any man should communicate in the errour of Origen, to conceiue that our soules were created in Heauen, and for their demerits were tumbled into houses of Clay, but to ex­presse what Saint Paul lamenteth, Luke 7. 23. That he saw another Law in his members, warring against the Law of his minde, and bringing him into capti­uitie to the Law of sinne. But to expresse the com­plaint of Cyprian Libr [...] de mor­talitate. Quae clementia est amare pressu­ras, & poenas, & lachrimas mundi? What a madnes is it for men, to dote vpon their golden fetters, their guilded prison, their painted dungeon, for euery man to bee his owne Suff [...]nus, and like Narcissus, to bee enamored of Earth, of Dust, of Slime, of our Bo­dies, of rottennesse, and Corruption? When the sil­liest Bird that flyes, is not content with a cage of I­vorie.

In the second sense, our life is supposed an exile, and we desire to goe into our Countrie, Psalme 39. [Page] 12. I am a stranger with thee (saith Dauid) and a Soiourner, as all my Fathers were. Et ideo De bono mor­tis, cap. 2. tan­quam peregrinus ad illam Sanctorum omnium Patriam [...]estinabat. And therefore (sayth Saint Ambrose) Dauid made hast to be indenized, & possessed of the Kingdome of Heauen. Why doth the fire moue vpward? Why do the stones fal downward? Why do the waters glide through rocks of Flint, to pay their natural tribute to the Ocean? Why doth the Ayre flye frō the bowels of the earth, with shaking of the Worlds foundation? But that euery thing mo­ueth impetuously to the Center from whence it was takē.

It is the speculation of Philosophie, that Lapis cum stat, amouetur: That a stone lying stone-still, hath notwithstanding a secret motion to the Center.

It is the subtiltie of the Schoole. Aquinas was the Author, that whilest wee are in this life, wee turne and change as the Moone. Quiescimus in desi­deriis: We rest in the desire of rest, and yet we haue restlesse desires. But in Heauen there is Desideriorum quies, the verie Center and quiet of desiring, where our desires shall not be satiated, but they shall bee satisfied. It is the sweete contemplation of Saint Austen, Con [...]e [...]. Fecisti nos Domine, àte, & inquietum est Cor nostrum, donec reuertatur ad te: Lord, our soules they came from thee, and neuer are quiet till they returne vnto thee.

In the third sense, Our life is supposed an Office and place of charge, and we must not depart without the leaue of our Superiour.Iob. 7. 1. Edi­tio Hieroni. Militia est vita homi­nis super terram: Our life (saith Iob) is a warfare, God [Page] placed some in the foreward, some in the rer [...]ward, some in the wings, some in the battaile, euerie man hath a station, and no man must depart without his Dimittis, without his Pasport. Neyther the light of Nature, nor the light of Grace, directeth a man in a­nie case to put out the light of life.

In the monuments of Heathen History, Lucrecia, Cato, Cleombrotus, are honored for their owne disho­nor: for if Lucrecia was vnchast, why is she honored: If she were chast, why was she murdred? Si Aug. de Ciuit. Dei, lib. 1. cap. 19. nō est illa impudicitia qua inuita comprimitur, non est haec iustitia qua casta punitur. If it were not want of Chastitie in her that was forced vnwillingly, it was want of iustice in her that was slaine vniustly.

If Cato did well to teare out his owne bowels, why did he commaund his sonne, his owne bowels, to begge his life of Caesar? Tantum Iibid. cap. 23. gloriae ipsius Caesaris invidit, hee so much enuied Caesars glorie, that hee was transported to vnreasonable furie. Cleo [...]brotus read Platos Phoedo vnaduisedly, else would he not haue destroyed his bodie, to obtaine the soules immortalitie. Maiori Plato in Phoedone. supplicio afficien­dus est, desertor vitae; quàm desertor militiae: hee is more to bee punished, that voluntarily forsaketh his life, then hee that flyeth from his Captaine and Leader. The very light of Nature teacheth, that there is more valour to endure a miserable life, then to imbrace a wretched death.

But the light of grace commaunds vs not to kill others, much lesse to violate our selues. Sampson cannot be excused, except by God hee was secret­ly [Page] inspired. Nisi Aug. de Ciuit. Dei, lib. 1. cap. 21. quia Spiritus latenter hoc iusserat, qui per illum miracula faciebat. Except the Spirit of God did secretly inspire him, who did miraculous­ly vpon his prayer at his death strengthen him.

Those sacred Virgins, who in the sack of Rome sought to preuent the barbarous Adulterer, by a vo­luntarie murder of themselues, committed a cer­taine sinne, to preuent an vncertaine shame. Non sit tedio vobis vita vestra, siludibrio fuit hostibus casti­tas vestra. O blessed Soules (saith Saint Augustine) Aug. de Ciuit. Dei, lib. 1. cap. 27. Why should you bee weary of life, when your Chastitie was a prey to your enemies? How could you endure the shame of the Crosse of Christ, that cannot endure the rumours of Pagans? There is no shame, no sorrow, no miserie, that should force a Christian to a desperate prevention. Consider what Saint Paul, Phil. 1. ballanced together, I am in a streight betwixt two, hauing a desire to depart, and to be with Christ, which is farre better, neuerthelesse to abide in the flesh is more needfull for you. Quasi Ambro. de bono mortis cap. 2. sa­piens amplectitur mortis lucrum: Quasi seruus non re­fugit vitae obsequium. As a wiseman hee desireth death, as a seruant he endureth life.

Will you haue another rule for the act of de­parting, as you had for the time of depar­ting? Behold Simeon, patient in life, patient in death. Hee would not liue without a (permittis) a promise to see Christ; hee would not die without a (dimittis,) without a licence to enjoy Christ. Saint Augustine speakes plainely, and yet acutely.

Some men that are crowned with Roses, and en­ioy [Page] the Worlds Paradise, they desire to liue. Some men who are wasted with sorrowes, they desire to die. Now sayth the Father,Tract. 9. in Epist. Iohan. Si habes vitam in desi­derio, habe mortem in patientia; Habes vitam in patien­tia, si habes mortem in desiderio: If you haue life in de­sire, yet die patiently; If you haue death in desire, yet liue contentedly.

Seruum tuum.

I Find this title of Seruant, giuen to them by God, which I am sure neuer intended to serue God. Ier. 25. verse 9. Ier. 27. verse 6. Nebuchadnezzar my Seruant. Esay 44. verse 28. Cyrus my Shep­heard, and a Shepheard is a Seruant.

I find on the contrary, that the best Saints of God haue no better title, Iosu. 1. 2. Moyses my Seruant [Page] is dead, Iob 1. 8. Hast thou not considered my Ser­uant Iob?

This Contrarietie, implie some difficultie. If Ne­buchadnezzar, and Cyrus be Gods Seruants, what priuiledge is it for Moyses and Iob to bee the Ser­uants of God? One plaine distinction makes a perfect resolution. It is one thing to serue God actiuely, and another thing to serue God passiuely. All the world are Gods Flailes, Gods Mallets, Ier. 50. 23. Gods Scepters Psal. 2. 9. of Iron, to breake in pieces his enemies as a Pot­ters vessell: but some few in the World are his Trumpettors, Esay 58. 1. are his Labourers, 1. Cor. 3. are his Ambassa­dors, 1. Cor. 4. his Messengers of fire, Heb. 1. are his Angels, 16. his ministring16. Spirits.

Beares, 2. King. 2. 24. and Lions, 1. King. 13. 25. and Catterpillers, Ioel 1. 4. and Wormes, Io. 4. 7. are the Executioners of his Iustice: But Lambes, and Doues Mat. 3. 17. are the voluntarie instruments of his mercie.

Nebuchadnezzar burnt the Temple:2. King. vlt. Cyrus did build the Temple:Ezra 1. Both (did) the will of God: Neyther (intended) to doe the will of God: Both were Gods Seruants in execution: neither of both were Gods Seruants in affection. Both serued him with the hand, neyther with the heart.

But to be Gods Seruants in affection to God, and in protection from God, is a singular prerogatiue: For if the Seruants of Salomon were happie,1. King. 10. 8. much more happie are they who serue a greater then Salomon Mat. 12. 42. If the Angell Rom. 22. 9. in the Reuelation ac­knowledgeth himselfe to bee the Apostles fellow-Seruant: how great an honour is that, to bee en­tertained [Page] into such a seruice, where the Angels are our fellowes? You call me Master, saith Christ▪ (and you doe well;) for surely hee doth very ill, that hath not Christ for his Master: verie (Ill) indeed since it is mans necessitaled condition, to be a Seruant.

Yee were the Seruants of sinne, Rom. 6. 20. Yee are the Seruants of righteousnesse, Rom. 6. 22. In both estates, still Seruants. Yee cannot serueMat. 6. God & Mammon, two Masters; but you must serue God or Mammon, one Master. We must not halt betwixt God & Baal, but we must adhere to God or1. King. 18. Baal. We must eyther serue the Deuill, as Simon Magus: or wee must serue Christ, as Simon Peter. It is the percing contemplation of Basil, that he enuied the Deuils happinesse,Hom. Ethi. [...], who neyther made vs, nor dyed for vs, but seekes our bodies destruction, and our soules perdition; yet hee hath more Seruants then Iesus Christ, that came downe from Heauen to redeeme vs, and offe­red vp his bloud to saue vs.

It is S. Augustines experience, that to serue God is libertie, to serue sin is slauery. Seruus In verba A­postoli. tot Domino­rum, quot vitiorum, (saith the Father) a man is a slaue to so many Masters, as hee is subiect to vices.

Many a great man endures Chams Gen. 9. 25. Curse, he is Seruus Seruorum; A Slaue of his Slaues. Many a wise­man could not be abused, as Herod was by Blastus his Chamberlaine, Acts 12. Verse 20. if their owne guiltinesse did not make them feare their owne Ser­uants. He that will not be the Slaue of men, let him be the Seruant of God. A good conscience is farre ri­cher [Page] farre safer, then the Brestplate of Aaron, or the golden shield of Salomon.

To draw to a conclusion.

Will you haue a third rule, to know when you are Gods Seruants? Behold Simeon, earnestly desi­ring to be with his Lord.

Simeon had a patterne of Abrahams seruant, Genesis 24. He went along iournie to fetch a Wife for Isaak: he laded tenne Camels; hee came at eue­ning to the house of Bethuel, he would not eate till he had told his errand, the next morning hee would goe to his Master. Send mee away, verse 54. hinder me not, verse 56. Send mee away that I may goe to my Master. I will not stay tenne dayes for the Dam­sell, not one day to refresh my wearie Camels. I came in the euening, I will returne the next morning.

Here is a true Seruant, as soone as hee had Re­becca, nothing pleased him but to returne to Abra­ham. Here is a Simeon, as soone as he had Christ, no­thing can content him but to returne to God.

Excellent is the meditation of Cyprian, Lib. de Mo [...] ­tal. Eius est mortem timere, quinon vult ad Christumire: That man feares death, that fe [...]res to come to the Tri­bunall of Christ.

You say, you are Gods Seruants, you boast of your faith, you talke of Heauen: let mee see the Caracter of Gods Seruants: shew mee the power of your faith. Expresse the desire of Heauen.

There is a secret infidelitie: our tongues and hearts are contrarie: to feare death, and to desire eter­nall life, are things incompatible. Volumus ab eo [Page] praemijs honorari, ad quem venimus inuiti. How can we (sayth Cyprian) hope for Heauens happinesse, when we are dragged thither with a fearefull vnwilling­nesse?

God is not bound to make euerie Saul a King, that only seekes for his Fathers Asses.

To conclude, if we be Gods Seruants, why doe wee feare to goe to God? If wee feare to goe to God, how are we Gods Seruants? Simeon desired to be gone: and we will leaue him, and so passe from the Seruants condition, to the Lords Dominion.

The Seruant was dutifull, and the Lord is powerfull.

Lord

IS the chiefe word in the Text, and the chiefe word for the time: For we see the Hearse of a dead Lord, and we heare the power of a liuing Lord.

There are many in earth, who are called Lords, but they are Lords of earth, and those Lords are earth, and those Lords must returne to earth, as you see this day fulfilled in your eyes. He, who is the sonne of Ioseph, Lord of Egypt; the sonne of Iacob, Lord of Caaaan: who is the sonne of Isaak, who is the sonne of Abraham, who is the sonne of Nachor, who is the sonne of Sem, who is the sonne of Noah, the sonne of Adam, He is the sonne of Dust.

There is a Lord of Lords, who hath the power of life and death, who rayseth out of the dust, and [Page] setteth with Princes: who powreth contempt vpon Princes, and layeth their honour in the dust. For none of vs (saith theRom. 14. 7. Apostle) liueth to himselfe, and no man dyeth vnto himselfe. For whether wee liue, wee liue to the Lord: and whether we die, we die to the Lord: whether wee liue, therefore, or die, we are the Lords.

The very word which Simeon vseth is, [...], and not [...]: Lord, sayth Varinus, hath reference to a Freeman. Master, to a Bondman. Intimating in the very proprietie of silla­bles, that man is a verie Bondman, vnder the despo­ticall power of God.

Which principle of Religion, the light of Na­ture seeth.

In a storme at Sea,Ionas 1. euery Idolatrous Mariner calls vpon his God: In a drought at Land,Osc. 7. euerie Churle howles vpon his bed: euen those who ne­uer thinke on God in their life, will call vnto the Lord for feare of death.

But by the light of grace,1 King. 18. Elias in his agonie: Ionas Ionas 2. in his furie, Lord, take my life; (death they desired, but death by God permitted.) The Apostles in their feare, Lord, saue vs, wee perish. The thiefe in his paine, vpon the Crosse,Luk. 23. Lord, remember me when thou commest into thy Kingdome. Stephen Act. 7. vnder the stones, Lord Iesu, receiue my spirit. Act. 9. Saul, cast downe from his Horse, but cast downe lower in his soule. Lord, what wilt thou haue me to doe?

Lord, Lord, is the Eccho of miserie, is the sup­pliant for mercie.

[Page] SaintIn Psal. 8. [...] Homi. [...] Basil giues the reason, GOD created [...], the inward man of the soule. God fashioned [...], the outward man of the bodie. And God ioyned soule and bodie to­gether, with an incomprehensible vnion.

Fire and Water are not so contrarie, as flesh and spirit. Tell me then, what are the strings? what the buckles? what are the cords of loue? what slime of Eu­phrates? what Gumme of Arabia? what Cement and Glue doe ioyne an immortall, incorporeall, insensible soule, in a house of Clay, in a bodie of earth, the most grosse, most base, most solid element? Surely, wee are wonderfully made: None but God did cōpose vs; none but God can preserue vs; none but God, by his permis­sion, or direction, ordinarie, or extraordinarie admini­stration of second causes, can dissolue vs. He with a breath gaue vs breath: he with a word takes away our breath: and all our thoughts perish.

Let no Asa trust in his Phisitian: no Naamans trust to the Riuers of Damascus: no Absolon to the lustre of Beautie: no Maximus to the strength of an Elephant: no Herod to the flattering clamour of Idolizing People, that wee are not men, but Gods. Those, who in regard of their constitutions, com­municate in the sanguine of the Rose, and in the snowie beautie of the Lilly; their bodies are (sayth Saint Chrysostome) but nidus hirundinum. A Swal­lowes nest, composed of durt and straw: they are no fairer then Ionas Goord a Worme strooke it at the root, and the Goord withered. The greatest Lord that liues, may make King Philips Fable, his Motto, and Morall.

[Page] Lucian. Menippus, the Satyricall Philosopher, mee­ting Mercurie in the Elizian fields: amongst all the ghosts, would needs know, which was Philip the great King of Macedon. Hee (quoth Mercurie) is Philip of Macedon, that hath the bald head. Menip­pus. I know him not by this, for all their skuls are bald. Mercurie. Hee which hath a flat nose, is Philip of Macedon. (Menippus.) Why, all haue flat noses, (Mercurie) Hee with the hollow eyes, is King Philip of Macedon. (Menippus) Why, all haue hollow eyes, bare teeth, naked ribs, open pores, disiointed members, all are carkasses. Mercurie. Why then, Menippus, in death there is no difference betwixt a King, and a Beggar.

We must say, that he that was Lord of Salomon the Prince, he was Lord of Simeon the Prophet. Wee must say with Iob, the Lord giueth, and the Lord taketh away. The ballance of life and death, in which the highest, and lowest are weighed, is onely turned by the imperiall hand of God.

Simeon therefore, as in the rest, so in this, hee is curious to die, hee asketh death of him, who only hath the power of life and death: So absolute a power, that as the Psalmist speaketh, Dixit, & fa­cta sunt: hee spake the word, and all things were made. So, Dicat, & non sunt: let him speake but a word, and all things will bee marde. Therefore Si­meon, to the dutie of a seruant, and the power of a Lord, addeth Secundum Verbum tuum: according to thy Word. Knowing, that it is the dutie of a seruant, to depart at the least word of his Master.

Secundum Verbum tuum.

THis clause is plainely interpreted vers. 26. Si­meon had a reuelation by the holy Ghost, that hee should not see death, till he had seene Christ. This was Gods word, and this was a certaine word; but yet looke into this word, and for one certaine­ty, you shall finde two vncertainties.

First, the Text saith, Expectabat consolationem: hee expected the consolation of Israel. To see Christ, he was certaine: but when to see Christ, hee was vncertaine.

Againe, he was to liue, till Christ came, that was certaine; but whether hee should then immediately die, that also was vncertaine. Nicephorus saith, he dyed presently at that instant. But the Scriptures and Apostolicall Fathers are altogether silent; therefore it is dangerous to be confident. Simeon therefore had an absolute certainty of life, no absolute certainty of death.

No more had Moses and Aaron, they were cer­taine to die, and neuer to enter into Canaan: but they were not certaine, when they should see Ca­naan from the Mount, and so die.

Hezekiah that was promised fifteene yeeres life, must so be vnderstood, as he was threatned a pre­sent death; both condicionall and limited to the or­der of second causes, which haue not in them an absolute necessitie, but a voluble contingencie. God did not make Hezekiahs body impassible against ex­ternall [Page] violence; nor incorruptible against internall corruption: But thus saith the Lord: I haue heard thy prayer, I haue seene thy teares, I will adde fifteene yeares of strength. I will repaire the defects of na­ture, and extend them to a possibilitie of fifteene yeeres, with an implicite condition of thy repentance, and so of thy liues continuance. Yea, to goe a little farther, that which Christ said of the day of Iudge­ment, is applyed by the Fathers to the day of death, that neither the Angels, nor Christ the Lord of Angels, doth know that day and houre, [...]: Hee knoweth that, saith Nazian, as God, but as Man, he doth not know it. I am not ignorant, that the Schoole and some of the Fathers doe interpret those wordes in another sense; But Bernard, Ambrose, and Chry­sostome doe concurre with Nazian▪ affirming that Christ, as man did not know it: not because he could not, but because he would not. Ne Bernard.eam ignorantiam feramus molestius, quaecum Christo & Angelis, nobis est communis: that wee may beare that ignorance patiently, which is common to vs with Christ and his Angels. Many men (I confesse) are sicke of lingring consumptions, the infallible harbingers of death; and yet they are not certaine of the moment of their consumption.

Many at the beginning of their sicknesse, feele in their hearts, a presage of their death: and yet they languish in hope, and know not the certaine houre of their dissolution.

The generall rule remayneth, that Simeon [Page] knew not, that no man knoweth the place, the man­ner, the moment of death.

First, not the place: and it is no great matter, since Rachel dyed in the high-way, aswell as Ieza­bel in the streets: since Iosias and Achab both dyed in the field: since Saul and Ionathan dyed both in one battell, and their carkases were hung vp as Trophees of a bloudie Victorie in a barbarous Citie.

Will you heare a Philosophicall comfort? Earth, you know, is the Cēter, & heauen is the worlds cir­cumference. If any man shall draw a Circle with his pen, with a point in the middest of the Circle, the Circle is equally distant from all points of the Cir­cle, vnto the point of the Center. There is therefore, from all parts of the point and Center of the earth, an equall distance to the Circle and Circumference of Heauen. What matter therfore though the bodies of the Martyrs were intombed in the entrailes of wilde beasts? though their ashes were scattered vpon Rhodanus? though their carkases were made a prey to the fowles of heauen? What glorie was it to Martials flie, though it were buryed in concreted Christall? what shame to Naboth, though his bloud was licked vp of Dogs? What hurt to the Virgins in the sack of Rome, whose bodies were vnburied vpon earth, whose soules were receiued into heauen? Nec viuorum culpa, qui non potuerunt praebere; nec mortuorum poena, qui non potuerunt sentire: De Ciuit. Dei. l. 1. It was neither (saith S. Augustine) the fault of the liuing, who had no power to bury the dead, nor the pu­nishment [Page] of the dead, who had no sense of the af­flictions of the liuing.

We know not the manner of our death,2. Manner. and it is a very trifle.

Iob compares man to a flower: Esay to grasse: Iohn B. to a tree. Is it any great matter whether the flower be cropt, or the grasse be mowed, or the Axe be laid to the roote of the tree?

At the death of Christ there were three crosses; vpon those crosses were three persons; The Theefe blaspheming, The Theefe repenting, The sonne of God praying. Quid similius istis crucibus? quid dissi­milius istis pendentibus? What more like, (saith S. De Ciui. li. 1. Augustine) then those crosses? what more vnlike then those persons?

We doe not know the time of our death,3. Time. and it is good for vs, we doe not. In natureSeneca. peior est letho, timor ipse lethi, the feare of death is more terrible then death. Caesar had the death he desired: and surely that hee deserued, to die suddenly by the hands of the Senators of Rome.

But Nature hath onely a Trumpet of lead, the Arke of God hath a Trumpet of siluer. Looke no farther then to another song in this Gospell.

Zacharias song agrees with Simeons song, Luke 1. 54. 55. That wee being deliuered out of the hands of our Enemies, might serue him without feare, all the dayes of our life.

Men would serue God, as they do their seruants, with reuersions. In vltimis diebus mortis: in the last daies of their death: but God will be serued, In om­nibus [Page] diebus vitae: In all the daies of our life.

Nature saith, O ciues, ciues, quaerenda pecunia pri­mùm, virtus post nummos first: seeke gold, and then serue God: first betray Christ, and then buy a field of blood to bury strangers. First make many beg­gars by vsury and oppression, and then build an Hos­pitall, the monument of a bloodie deuotion.

But grace saith,Mat. 6. Quaerite primùm regnum Dei: first seeke Gods Kingdome, and all things else shall bee cast vnto you. All the rubbish of the worlds treasure, are but castings; adiectanea, chippings and shauings, com­pared to the Pearle of heauen. Vt dum semper ignoratur, quasi proximus esse credatur. id. Bas. vt nec impij des­perarent, quasi nullum tempus relictum poeni­tentiae, nec boni, quasi longum tempus patientiae. Latet vltimus dies vt ob­seruetur omnis dies. Therefore (saith S. Augustine) We know not our last day, that we may obserue euery day. Epicures and Balaams that haue liued ill, Cyprian. quando anima in extremis labris, when the soule sits on their lips, to take her flight, then they send for their Minister, to teach them to dye well.

We may then giue you a little Opiat diuinitie to benumbe you; wee cannot giue a cordiall to secure you.

We may tell you, that oneSer. Par. 38. Bor. vnus latro in fine bene poe­nituit, ille qui­dem vt nullus desperet, solus autem vt nullus praesumat. thiefe went from the gallowes to glory: but we must not conceale that God opened the mouth of one Asse, which is no priuiledge for common Asses. And yet I will be liberal on Gods part; I will promise heauen assured­ly to that sinner, that doth repent but one day before he dies.

You heare this mercy with greedinesse; turne not the grace of God into wantonnes: be sure you repent one day before you dye, whereof you cannot be [Page] sure, except you repent euery day.

God at some times, (it may be at this time,) doth touch your harts.Ang. conf. Deus in meloquebatur, & ego nes­ciebam: When good motions come into our harts, God speakes, and we doe not know it.

If you quench the Spirit: the Spirit bloweth where it listeth, and when it listeth: You know not therefore, whether if to day you will not heare his voice,Aug. de verbis Domini. to morrow you shall heare his voice. Nemo promittat sibi, quod Euangelium non promittit: let no man promise to himselfe, what the Gospell hath not promised.

God hath promised grace to the penitent, but God hath not promised grace to morrow, or life to morrow to repent. How can there bee peace in the conscience, when the whoredoms, and witchcrafts of Iezabel remaine in the Soule? There is no peace to the wicked, saith my God.

If Simeon had not repaired his soule in life, he neuer could haue had the settled peace of conscience in death.

But peace in death is the fruit of a sanctified life, is the end of Simeons petition, is the end and peri­od of the Sermon.

In Pace.

WHich peace was implicitly promised to King Hezekiah in his life: explicitly vnto Abraham in his death.

[Page] Let there bee peace in my daies, was Hezekiahs prayer, Esay 39. 8.

Thou shalt goe to thy fathers in peace; this was Abrahams promise, Gen. 15. 15.

Not that we are to thinke, that Peace was onely communicated to Hezekiah in Life, to Abraham in Death. But to expresse in their persons, the worlds passions.

Euery man is either a Diues, dreaming of no­thing but ease and peace in life:

Or a Balaam, desiring nothing but grace and peace in death.

It is a vulgarisme of note; Such a man died like a lambe, though he liued like a Lion.

As though Consumptions may not spend our cholericke humours: Apoplexyes may not stop our vitall passages: Palseys may not take away our speech: Dropseys may not exhaust our spirits. There are many defects in nature, that may cause men to die quietly, but not religiously.

Sisera, after a draught of milke, was no more sensi­ble of the hammer of Iael, then Holofernes, after a tunne of wine, of the sword of Iudith.

Looke therefore to the Text, vnto Simeons peace. Which whether you interpret with Euthi­nius, pro pace cogitationum: for peace of mind, oppo­sed to doubting: Or with Cyprian, pro pace securita­tis: for peace of securitie, opposed to falling: or with Irenaeus, pro pace mortis: for peace in death, opposed to labouring: or with Origen, pro pace conscientiae: for peace of conscience, opposed to despairing: In [Page] all these, the rule of Bernard is certaine. Vis in pace mori, sis seruus Dei: would you die in peace, you must serue the God of peace.

No Simeons seruice. No Simeons securitie.

Wee are not to doubt, but Simeon prayed for that peace, which Christ promised, Iohn 14 27. Pa­cem meam: My peace I giue vnto you. Christs peace is the peace of a Christian. But Christs peace is ioy­ned with, Iugum meum; my yoake: crucem meum; my crosse: seruum meum; my seruant: verbum me­um; my word: and then pacem meam; my peace.

He that takes vpon him Christs yoake by obedi­ence actiue; Christs Crosse by obedience passiue; hee that serues Christ in conscience, and accor­ding to Christs word, in science: let him neuer doubt, but that in all duties, in all crosses, in all ser­uice, in all controuersies, he shal haue Gods Angell to comfort him in a furnace of fire. Let him neuer doubt but that the sting of death shall be extracted, the power of hell shall be conquered, the gates of hea­uen shall be opened, the bosome of Abraham shall be prepared, and hee in the eternall peace of Saints and Angels shall be glorified: vnto which peace Si­meon is long since ascended: Where it is best to leaue him: It being iust, that as we found Christ in the armes of Simeon; so wee should leaue Simeon in the armes of Christ: there being no better way to end, then with the peace of God, which passeth all vnder­standing, and surpasseth all commending.

But though I haue done with Simeon, I haue not begun with the paralel of Simeon: it being an [Page] vnreprooueable custome in Gods Church, that as you reade, 2. Chron. 32. 33. that all Iudah and Ieru­salem did honour Hezekiah at his death: so for Am­brose to honour Valentinian; Satyrus, Theodosius; for Nazian▪ to honour Basil; Gregorie, Gorgonia; for Eusebius to honour Constantine; for Augustine to honour his Monica; Hierome his Nepotian; for vs to powre out a sacrifice of thankesgiuing, for the reli­gious life, and Christian death of the Saints of God. Only we must remember, that wee are Preachers, and not Orators; we must not speake for affection, nor for faction. Praese. aduer­sus Haereticos. Nullubi citius proficitur, quàm in haereticorum castris: Ibi enim esse, est magnum esse. A man (saith Tertullian) is neuer more easily, more speedily, more hyperbolically magnified, then among Schismatiques and heretickes: to be one of their fa­ction, (though otherwise neuer so vnworthy) is to bee a man of estimation. Euery mole-hill is made a moun­taine, where partialitie swayes the ballance.

I will seeke no farther then the Text, wherein I finde Dominum and Seruum, both titles giuen to Princes.

I said, Yee arePsal. 82. 6. Gods: there is the title of a Lord; Dauid the sonne of a Psal. 186. 16. handmaid, there is the title of Seruant. These two titles shall bee to mee, as Hercules Pillars; Nequid vltra: nothing beyond them, nothing but contayned in them.

First, I will consider him, as a Lord of men. Se­condly, as a seruant of God. So shall we giue vn­to Caesar that which is Caesars, and vnto God, that which is Gods.

[Page] He was a Lord whose Hearse wee here attend; And a Lord, as Elizeus was a Prophet, with a dou­ble mantle of Honor.

His Baronie of Ruthen extended from Edward the first.

His Earledome of Kent extended from Edward the fourth: yea, and so extended (witnesse his armes of vnstained Honor) that as his Progenitors recei­ued Honor from the royall fauour of Princes; So they continued their Honour by loyall seruice to their Soueraignes.

I confesse indeede, that many times, the ver­tues of our Progenitors, are but fig-leaues, to co­uer the nakednesse and worthlesnesse of our owne persons. But yet, saithIn Psal. 1. Basil, [...]: A greene leafe doth giue a beautie to a golden Orrenge. So Antiquitie, that perpetuates the siluer cord of Honor, to po­steritie; it giues a lustre to Nobilitie. A lustre it giues, and yet it is but a blazing Starre, and Meteor, compared with the fixed Starres of our owne ver­tues.

Descend we therefore to the person of this Ho­norable Henry, and let vs search without fraude, or flattery, what Heroicall vertues commended him to his King: what Politicall vertues com­mended him to his Countrie; what Oeconomicall vertues commended him to his seruants.

Alas, you know that he was troubled with ma­ny infirmities; as S. Paul writes of Timothy: [...], euen in the paine and daily crudi­ties [Page] of his stomack. He might say with old and ho­norable Barzillai, 2. Sam. 19. 32. that he was a very old man, (three score and fourteene yeeres old) that he could not heare the voice of singing. Deafe many yeeres. What then were the motiues vnto Queene Elizabeth of im­mortall memorie, to inuest him? to King Iames of incō ­parable iudgement, to continue him in the Lieute­nancie of this Countrie? To communicate vnto him the supreme image of their owne glorie. If the times had beene secure, the charge had not beene so honorable nor so obseruable; because goodnesse and vertue are not euer respected in times of safety. 2. Sam. 18. Cashi runneth by the mountaines, and A­himaaz runneth by the plaines, and both vnto Da­uid. But in times of danger, when the Common-wealth was like to the Moone, subiect to alterati­on, and change, that in those times he should be ho­nored with such a charge, might seeme to be no o­ther, then to lay Pelion vpon Ossa, one burden, vpon another. There can be no other reason giuen, then whatIn obitu. Ambrose said of Theodosius, Senior aetate, validus fide; hee was feeble, but hee was faithfull. Hee was a Barzilla, a louer of his King, a louer of his Countrie. I know, you remember the times of feare and amazement in Eightie eight. When the Buls of Rome roared, the Cannons of Spaine thundred; when Traytours were bred in our owne bowels, Horse-leeches were shipt to sucke the Coun­tries bloud; Then by the care of this Honourable Lord, your Troupes were trained, your Armorie was surueyed, your people by his presence were [Page] incouraged, your villages and townes were guarded, your Captaines and Leaders were counselled, all things without excesse of charge, without corruption and falshood, without partialitie and hatred, were sufficiently prouided: and hee and you for your mu­tuall and faithfull offices, were of the Queene and Councill most remarkeably honoured.

You know that when your late great Queene was translated from a Crowne of earth, to a Crowne of Stars, that there was need of a skilfull Pilot to rule and sterne the ship of State, in so so­daine a storme; which how well it was gouerned; how carefully and loyally your peace, against all male-contents, was preserued, your selues can best relate it, whose feares made you most sensible of it. To conclude therefore the commendation of his Heroicall and Noble vertues, wee may inuert the speech which Tacitus Verba Taciti de Galba. Om­nium iudicio indignus Impe­rio, nisi imper as­set. reporteth of Galba the Emperour, Omnium iudicio, indignus Imperio, nisi imperasset. Such infirmitie, by all mens iudge­ment, had beene vnfit for gouernment, had hee not beene Gouernour.

For his Politicall vertues, which commended him to the loue of this Countrie, I require no o­ther Iurie, then your eyes and eares. It is the con­templation of the Singer of Israel, that Iustice and Peace haue kissed each other. It is true in many what S. Austen hath paraphrased, Vnam vis, & a­liam non vis: some men are so tyrannous, that they will haue nothing but extreme iustice; some men so effemi­nate, they would haue nothing but disordered peace. [Page] It was a question of State, recorded by Suetonius, whether it were worse to liue vnder Nero, where a man might doe nothing; or vnder Claudius, where a man might doe any thing? Our Honorable Earle caused Iustice and peace to kisse each other.

Iust he was, a Salomon, that no harlot could de­ceiue him: mercifull he was as Dauid, that no iniury, no, not that which concerned his Honour, his Barony, his estate, could habituate in him an Italianate, and e­ternall malice. When the Lawes of the Kingdome had determined his right and title, his owne heart was Chaunceler, to quench the fire of contention.

Iust hee was, to keepe the Countrey free from the sonnes of Belial.

A peace-maker hee was to compromise, and to end vnchristian controuersies.

I can remember, that when I was brought vp at the feete of this Gamaliel, that euery Thursday (which is now by Gods direction, contrary to your first resolution, the day of his memoriall) hee rode to a neighbour-Towne of Amptill, where he first fre­quented Gods Temple; to heare a Sermon, and to offer vp a sacrifice to God; and then consulted with the Iustices, and Officers of trust, for the peace of the Countrie: There might you see eue­ry Thursday as at the Poole of Bethesda, the Or­phant and the widdow, the poore and afflicted, see­king and finding of comfort: There the Rec [...]sant and ill-affected subiect, were conuented, examined, [Page] perswaded; and if all would not serue, restrained, from infecting the credulous multitude.

So that Gods Religion was countenanced, the op­pressed were succoured, the darnell was seuered, the peace and ciuilitie of the Country, by such a solemne and ordinarie meeting, was maintained.

If I speake false, accuse me: If I speake truth, te­stifie with me: for many of you know the sub­stance, when I remember onely the shadow.

For his Oeconomicall vertues, as he was [...], a Lord of a Family: three things are obserued by the Philosopher.

First, the choise of a wife.

Next, the entertainment of seruants.

The third, the care of our estate, that wee bee not hurtfull, but helpefull vnto others.

The Wife is the first: for she either is our helper, or our tempter; our good, or our euill Angell.

But before I can speake a word of her, of whom I learned first to speake, I must makeConf. 1. Saint Au­stens confession. Pudet me illius aetatis, in qua me vix­isse non memini: I am ashamed of my infancy a­mongst you, in which I doe not remember that e­uer I liued.

But could I remember, what some of you haue told me, (whom I am bound to beleeue) I should heere giue publike thanks to God, that hath cal­led me to his Ministery, vpon this occasion Colla­ter ally to honour her memory, who for her recrea­tion, vouchsafed to instruct me in the Alphabet and elements of learning.

[Page] I beseech you giue way a little to my affectio­nate thankfulnesse, if I interueyne our Earles ho­nours, with his wiues vertues.

Her first lifes blood was deriued from ancient Gentrie, but her seruice in Court, her excellence of bo­dy, and graces of mind, transplanted her into the stock of more ancient Nobilitie.

Our Earle found her the Widow of that great Earle, Edward of Derby, found, and a while kept her, a most beloued, louing, gracious, compassionate, re­ligious, and noble Lady: whose vntimely death without issue, deuided a paire of honourable Turtles, deuided their bodies, but not their soules; 34. yeeres hee spent, as a mourner of her Funerals; deuided their bodies, but not their loues; for though her bo­dy lyes buryed at great Gaddesden, which necessitie did enforce; yet all that Iacob could doe for Rachel, he hath done for her, in ioyning her piller vpon his owne sepulchre, making one indiuiduall monu­ment for them both, in this Chappell; to testifie to all the world that happy vnion, of which, nei­ther life nor death could make a disiunction.

Such was his Lady, such was their loue.

I would to God the discontentments of great Lords and Ladies did not make it remarkeable. What a shame is it, when our honourable mariages are like that of Pompey with Iulia, of Anthony with Octa­uia: which are not made to vnite hearts, but hou­ses; nor to ioyne affections, but factions: the issue being as fatall, as the beginning was vnfaithfull? But I had rather powre foorth prayers to God for [Page] reformation; then spend vnregarded words of re­prehension.

Let it suffice, that they there lye together in one graue, of whom you cannot iudge, whether their ho­nour were greater, or their loue.

The next thing in a family, is the entertaine­ment of seruants: which this Honourable person knew best to chuse, because himselfe had been a seruant. Though hee was borne of a most Noble family, yet being a younger brother, (as the vniust, yet vsuall custome of our Country is,) hee was compelled by necessitie to serue in a Noble Familie: but after, was preferred to the seruice of the late Queene of happy memory. In both which he gained such expe­rien [...]e, that hee knew with Iacob how to reforme his houshold: that no Idolatrous Baalite, no Idle-bellied Cretian, no prophane Esau, no Ruffian Lamech, no blasphemous Rabsache, no inordinate persen, should by his will and knowledge, shrowd their a­bominable vices vnder his Honourable vertues. Hee well knew the sharpe speech ofDioge. Laer. in V [...]a Arist. Aristippus, who replied to a wonderer of a great traine of ser­uants: At plures muscas in culina: hee had not (saith the Philosopher) so many seruants in his Hall, as he had flies in his Kitchen. Seruants, who are fed like great horses, onely for pompe and shew, are vsually ir­religious and vnprofitable creatures. But those ser­uants whom hee intertained, those he trusted, ac­counting it a French lightnesse, to intertaine a few Pyes, and to change them as often as their Li­ueries.

[Page] His ancient seruants, fit for a setled and an Hono­rable house, sufficient for their number, and extra­ordinarie for their qualities; whereof some had continued with him tenne yeeres, some twentie, some thirtie, some fortie yeeres, those (according to the meanes and measure of his estate) he rewar­ded at his death. Others, who serued him lesse time, hee honoured either with a Ring of remem­brance, or comforted with halfe a yeeres wages for their present maintenance. Generally he commen­ded them all to his Honourable Brother, that howsoeuer they had lost a louing Lord, yet they might find a Noble Master.

It was a great part of his care at death, that his ser­uants might be prouided for the meanes of life.

I must not forget to conclude this point, with the remembrance of another Legacy. Our No­ble Earle did so remember his owne seruants, as he did not forget Gods poore seruants: 50. pounds he allotted by his will, to be distributed to Christs brethren, to feed them, to clothe them, or in such manner to comfort them, as their necessitie requi­red, and his brothers iudgement should order; that as his soule was to bee comforted by the blood of the Lambe: So, (as Iob speaketh) the loynes of the poore might bee warmed with the fleece of his sheepe.

The third point was the care of his estate, which, as he publisheth in the Record of his Will and Testament, he found almost ruinated, by the vaine prodigalitie of Richard Earle of Kent. He knowing [Page] therefore that Honour without meanes, is but a glori­ous burden, but the Tower of Babel, the seminary of confusion, he made a carefull frugalitie, the fuell of his continuall hospitalitie.

Great things by prouidence are attained, by prodiga­litie ruinated.

You reade in the 15. of Luke of a prodigall sonne, in the 16. of Luke, of a prodigall seruant: and prodi­galitie brought both to beggery; the one with shame Luke 15. 21. came crying to his father; the other said, he was driuen toLuke 16. 3. 4. cozen his Master.

Our honourable Earle therefore professeth in his Will and Testament, that hee did not build yonder Monument of stone for any vaine glory, but as an Emblem to his posteritie, that their house was ruinated by Richards prodigalitie, was restored by Henries frugalitie.

Such a curse followeth Absolon:

Such a blessing followeth Ioseph.

I call not euill good, I apparell not vice with the Liuery of vertue. It was not basenesse, but proui­dence that laid the foundation; It was not oppression, but time, that finished this building.

You of this Parish know his voluntary contribu­tion to publike charges, whereof hee was freed by Law. You of the Country know his perpetual hous­keeping, his relieuing of the poore, his feasting of whole Townes at publike times, and solemnities.

He knew full well, that a man may better cheape keepe a constant and good house, then an vnconstant and wick­ed harlot. In one word, Iacob prouided, and God prospe­red. [Page] But all these Heroicall, politicall, Oeconomicall vertues are common vnto Traian, aswell as to a Christian; all these things without grace, are not a naturall, but a painted floure of glory.

Except wee can find that he was as good a ser­uant of God, as he was a Lord of men; omnis humana Iustitia simil [...]s est corpori caput non habenti: All hu­mane Iustice (saith Lactantius) is but like a body without a head; Is but the shadow, Is not the sub­stance of vertue.

Let vs leaue him therefore as a Lord of men, and consider him as a seruant of God.

To expresse which attribute of a seruant, I find two other words in the Text; the first doth ex­presse the duty of life: the second doth afford securi­tie in death.

I Secundum verbum, according to Gods word in liuing. 2. In pace, according to Gods will in dying.

His life was secundum verbum, according to Gods word, whether you consider his publike or his priuate deuotions.

His publike deuotions in fauouring and honou­ring the Lords Prophets; like another Obadiah, he fed them at his owne Table, hee vsed them with all respect of their calling, he accounted them as the Angels of Gods Church, and not as many politikes doe, the basest of Ieroboams Priests: Hee knew that those that serued at Gods Altar, were not to bee accounted as the retriment of the people. It being an infallible consequence, that he who despiseth Gods Ministers, doth contemne God in [Page] his Ministers. If Christ be Christ, Christians will ho­nour the Ambassadours of Christ.

Atheisme is the mother, and contempt the daugh­ter of prophanenesse.

Next, his deuotion appeared in the doctrine and discipline of truth▪ against superstitious Idolatrie, and ignorant noueltie.

Let me record what I know, what he knew and professed, (For although Iuy cling about the Oake, yet is not the fruit of the Oake.) It cannot be denied, but that some that had more zeale then knowledge, and I feare (notwithstanding their frequent lip-labor) more knowledge, then conscience, (I am sure more sa­crifice, then obedience) shrowded themselues vnder his protection, which through the defect of his hea­ring, hee could not auoid, being compelled to en­tertaine such, as the partialitie of some about him did commend vnto him; but for his owne iudge­ment, he euer desired men of religion, void of osten­tation; men of conscience, free from faction: accoun­ting the established Apostolicall discipline of the Church of England, to be preferred before the lunacies, and Fansies of Consistorian confusion.

Lastly, his publike frequenting of Gods Temple, (not his priuate Chappell) where (through want of hearing) he was rather a Spectator, then an Actor, gaue so good example to his houshold, to the Inhabitants of the Towne and Country, as the good that came thereby, did testifie to all the world, how much it concernes euery great person, to bee either a Michael, a Leader of Angels, or a [Page] Lucifer, a Captaine of Deuils: I expresse my selfe. Truth and Religion seeke no corners, no woods, no chambers, no places, no persons, of darkenesse. God doth giue that blessing to the publike Temple, that he doth not giue to a priuate Chappell; In­deede they are Chappels of ease, more for their ease, then their honor. As though we cannot adore the God of heauen, except we be attended like Beronice, with pomp on earth. If at the day of Iudgement we shall all stand in the Valley of Iehosaphat: If the foure and twentie Elders doe cast their Crownes at the feet of the Lambe: I beseech you, must we (for flate) contemne the publique assemblies? Our most noble, most humble Earle, knew, that in respect of our sinnes, the bloud of the poore Vir­gins Sonne doth equally wash the soule of a Lazar, aswell as of Caesar. Therefore as there is but one common saluation, so there ought to bee a common, and a publique, and a ioynt humble Inuocation.

His priuate deuotions were performed without a Trumpet: I will not make them more by Arte, then they were in heart. Pray hee did: pray hee did euery morning and euening; pray hee did in his owne person; pray he did in his Chamber, without any o­ther witnesse, then the witnesse of a broken spirit to God. Some one (necessarily) saw, and obserued him, (as Daniel was obserued to pray towards Ierusa­lem,) but he did not pray to bee seene, though hee was seene when he prayed. As Christ went vp to Mount Oliuet, which mountaine he chose for so­litarinesse, not for greatnesse.

[Page] His prayers ended, his bodie refreshed, his minde quieted, the rest of the day he spent in reading the Scriptures and the Commentaries of holy writers, in reuoluing the Histories of Church and State. In few words, the vanities of the world did not draw him from a constant and continuall course of Pietie. So that the latter part of his life, was like the daily reuolution of the Sunne, in a seasonable and infal­lible and a certaine Spheare of Vertues.

His death was the last Sceane of all his labours,Death. which (as I was informed) was like to Simeons in the comfortable peace of his soule. Great is Gods mercie, when the earthly Tabernacle of the bodie doth so sensibly decay, that wee finde our deaths, before we feele it. His body, you know, was ploughed with furrowes of age, which caused him to keepe his bed, before any (but himselfe) saw his period. A Phisitian was sent for, whose presence is mixed with feare and comfort; but to him, who was prepa­red, his Phisitian brought neither cōfort, nor feare.

He reioyced, that hee trusted not with Asa in his Phisitian, but in his God. And according to that confidence, hee exhorted his affectionate brother, with words of grace and pietie; He put his house in order like Hezekiah, and with great patience expe­cted the howre of his dissolution. His want of hea­ring excluded all possibilitie of externall comfort, but he felt a Comforter within, which none can tell, but he that enioyes him; yet the inward ioy of his saluation, sent forth (as Austen speakes of the E­gyptians) quasdam eiaculationes: certaine winged [Page] darts vnto Heauen. His heart was like a Furnace, and his words (though short) were as so many sparkes of deuotion. I haue a relation from his Chaplaine, to whom in priuate hee disclosed the burden of his conscience.

His bodie being decayed with age, and wearied with sicknesse, our Aduersarie, who is a seeking Lion, sought to deuoure him: His priuate confession shewed the particularitie of his temptation.

The Deuill presents to his melancholy fancie, the power of Witches; tempting him to conceiue, that for his sinnes, God had forsaken him, and giuen him ouer to the malice of Sorcerers; striuing to make him thinke that this his weaknesse and sick­nesse, was hot a defect of nature, but an effect of Sa­tan. Thus was our good Earle winnowed; but he that prayed forPeter. Peter, prayed for Henrie, that his faith might not faile.

And faile it did not; Gods Spirit brought vnto his memory, the mercie of God to Dauid repenting, the power of God against Balaams cursing; and now he found the comfortable fruit of reading the Scrip­tures, in them he found Balme of Gilea [...], comfort and consolation against the power of hell and dark­nesse. Hee concluded an humble confession, with a firme resolution: that God would bee mercifull (as to Dauid,) that God would bee powerfull (against Ba­laam) that God would not forsake him, notwithstan­ding his sinnes; that hee would not forsake God, not­withstanding his sicknesse.

If any man d [...]m [...]und and say, Is this the peace of [Page] Simeon, where there is such temptation? I answere; that peace is the end of a combate; In that soule where there is no spirituall cōbat, there is no spirituall peace.

For as wee teach against the Church of Rome, that our faith is not swallowed vp of doubting: So wee teach according to truth, that a true faith is troubled with doubting. When a man considers his owne demerits, then hee iustly doubts of mercy: when a man considers Christ his merits, hee firmely trusts in Gods mercy. As in a battaile, all the time of the skirmishing, there is doubt: But when the e­nemie flyes and is put to rout, then there is no doubt. So in the soule, all the while the Deuill flings his fiery darts, there is doubt: but when hee is conque­red by the sword of the Spirit, then there is no doubt. As therefore you reade of the Poole of Be­thesda; First, the Poole was troubled, and then the sick were healed: so this noble Earle first felt a trou­bled spirit, to trie him, and then the ioy of the holy Spirit to comfort him.

And surely it was the holy Spirit; for it neuer left him, after it had found him. The last words that euer man heard him speake, were three Amens to his Chapleins prayers, concluding his life as the holy Ghost doth the Scripture, Amen, Reuel. 22. 20. Amen, Reuel. 22. 21. As Christ concluded his Crosse, Amen, This day shalt thou bee with mee in Paradise, Luke 23. 43. To which Paradise, I doubt not, but his blessed soule is gone before. God grant that ours may follow after; That we may all depart in peace, to the fruition of eternall happinesse.