Eliah's vvish a prayer for death. A sermon preached at the funerall of the Right Honourable Viscount Sudbury, Lord Bayning. By Ro: Willan D.D. Chaplaine to his Maiesty. Willan, Robert, d. 1630. 1630 Approx. 52 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A15393 STC 25670 ESTC S120043 99855244 99855244 20725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15393) Transcribed from: (Early English Books Online ; image set 20725) Images scanned from microfilm: (Early English books, 1475-1640 ; 1049:10) Eliah's vvish a prayer for death. A sermon preached at the funerall of the Right Honourable Viscount Sudbury, Lord Bayning. By Ro: Willan D.D. Chaplaine to his Maiesty. Willan, Robert, d. 1630. Spencer, John, d. 1680. [8], 44 p. [By Thomas Cotes] for I. S[pencer] hypo-bibliothecary of Syon Colledge, and are to be sold by Richard Royston, at his shoppe in Iuie-lane, Printed at London : 1630. Editor's note "To the reader" signed: Iohn Spencer. Printer's and publisher's names from STC. Cf. Folger catalogue, which gives signatures: A-F⁴ G² . Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bayning of Sudbury, Paul Bayning, -- Viscount, 1587 or 8-1629. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Mona Logarbo Sampled and proofread 2004-08 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ELIAH'S WISH : A PRAYER FOR DEATH . A Sermon preached at the Funerall of the Right Honourable Viscount Sudbury , Lord BAYNING . By Ro : WILLAN D. D. Chaplaine to his Maiesty . Vita vitae mortalis , spes vitae immortalis . Aug. Printed at London for I. S. Hypo Bibliothecary of Syon Colledge , and are to be sold by Rich●rd Royston , at his shoppe in Iuie-Lane . 1630. To the Right Honourable ANNE , Viscountesse of Sudbury , &c. Right Honourable : THis exiguous Tract belongs vnto you by a manifold Right : First , it is a Sermon of Elias , and whither should Elias goe for succour but vnto the widdow of Sareptah ? such an one are you , a Noble Patronesse of the Prophets ; besides you haue a sad interest in it , as being preached for him , who when hee obtained the Lawrell left you the Cypres ; not to lament him , ( for it is a kind of enuy to bewayle those in happinesse ) but your owne hard condition vnder the miserable title of a widdow . Last of all , as the Egiptian law made women Recluses , forbidding them to goe abroad , so custome barring noble widdowes from ceremoniall and solemne sorrow , confining them to closset mourning ( secret greefe is most sharpe , and teares shed in priuate as they fall lesse visible , so lesse forced ) it had beene inhumanity in mee to deny you reading of what you could not heare . Accept then these lines wherein you may behold so true a Portrayture of your deceased Lord , that those which enuyed him cannot obiect flattery , nor such as lou'd and honour'd him , detraction to the Pencill . Thus hauing full filled your desired wish , I fall to my owne wishes , which are , that whether you remaine in the disconsolate estate you are as Anna did , or God hath designed you to bee a Ruth , the fundatresse of another Noble family , the God of Heauen who hath already giuen you the blessings at his left hand , Honour , Riches , and all endowments adorning your sexe , may adde length of dayes in the practice of Religious duties , and charitable deedes , vntill hee bring you to the blissefull vision of himselfe : so hee prayes who is Your deuoted Beads-man , Ro : WILLAN . To the Reader . HAuing by much importune labour receiued from Noble hands , a Coppy of this Sermon ; out of a confidence that one passage therein , celebrating our first Benefactor Viscount Sudbury , may doe good to the Library of Syon Colledge , whereof I am a Keeper , I haue aduentured without consent of the Author to put it vpon thy censure , not doubting if I can procure his pardon , to promerit thy thankes , and so Farewell : From Syon Colledge Aprill 12. 1630. Thine Iohn Spencer . ELIAH'S WISH . 1 KINGS 19. 4 , It is now enough O Lord , take my soule , for I am no better then my Fathers . 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 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 God complaineth of : The Storke knoweth 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 . 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 compared to the Jewes Manna , falling downe in round and little Cakes , yet affoording good nourishment ) so they in small shadowes conueyed excel-cellent 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 , 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 . 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 , 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 , 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 , 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 : where is that spirit of Elias ? wher that terrible countenance that put Achab 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 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 , 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 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 affrayd of Gods honour , then of his owne 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 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 , ye not what the Scripture saith of Elias , that he 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 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 , 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 Job : Naked came I out of my Mothers wombe , and naked I will returne . Memorable is that in Josephus , when Titus had taken and 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 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 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 . St. 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 St. Paul , 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 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 't was 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 , 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 : St. Austins similitude expresseth this well , As a Musitian tarrying long vpon one 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 . 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 transacted in worthy designes , for , Glorious ( sayes the Wiseman ) is the fruite of 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 God , then he may say , Egredere anima mea , go out my soule , why shouldst thou feare approaching vnto him whom thou hast serued so long ? when Elias can plead a sufficit , then tolle animam may come after it . O the secure life of good men , when 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 ; 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 ; 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 : Te Pater Aeneas , & auunculus excitet Hector . 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 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 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 , 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 ; Oh good , and desirable is the shadow 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 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 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 , 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 , 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 , 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 wife , wedlock is the schoole of Patience ; demure Sarah chid with Abrabam , bleare-eyed Leah wrangled with Jacob , scornefull Micol scoffed at Dauid , stubborne Vashtai will not come at Ahasshuerus call , and t is no better in the men . Discreet Abigail lights vpon a churlish Nabal , Pilat was as vnkind a husband as an vnrighteous 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 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 Church-men . T was 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 Chrysostome : Of all men ( sayes hee ) I could wish , there were no day of iudgement , 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 b of Honour and dignity , a vaste corps of trouble and vexation . Let all Histories 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 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 c Roman who in all his life had neuer leasure to keepe Holiday . You d 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 beasts when they are weary make haste home . Thus passeth Man's life in the callings . The Adiuncts of life are two 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 a woe denounced vnto the most laudable life of men , that the whole life of a deuoutbSaint was but sinne and barrennesse ; I stood amazed vntill I remembred there 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 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 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 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 a 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 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 a a drop to the Sea , and a sparke to a fire . This for your comfort : St. John found b twelue gates in it , open day and night to entertaine departing soules , repairing thither in the true faith , accompanied with an holy conuersation : The blessed Angels standing Sentinels for their guard and conduct . A c 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 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 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 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 , 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 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 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 . What were it for this wealthy City to reare vp a Library equall to that of Pisistratus 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 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 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 sit vp higher , and the Honour conferred vppon him in his life accompanyes him to his herse : for see a priuate funerall , but a 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 a 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 for a Maxime , 'T was 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 the funerall Sermon for Gerardus the Steward of his Abbey at Clare vallis , among many commendations giues him this , that he was great euen in little matters , his care and circumspection extending to the smallest atome of affayres : The deceased Lord was a Gerardus in his family , and 't is 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. FJNJS . Notes, typically marginal, from the original text Notes for div A15393-e440 Iob 30. 23. Ier. 8. 7. Deut. 32. 29. Origen . Hom. 7. in Exod. 1 Sam. 20. 8. Cant. 5. 14. Chrysost , ad Olimpiadem . Sermo de Elia & Petro. Vnde tam potens , vnde tam infirmus ? Eucherius super locum . Plus timuit honori Dei quavi vita sua . Caietan . super locum . ● . 10. ●● . Rom. 11. 2. Chrysostomi Epist. ad Ciriacum . Iosephus lib. 6. de bello Iudaie . Crurorem cruore reponere . Augustin . Epist 28. Wisd. 3. 15. Hieronim . in vita Hilarion . O vita secura vbi mors expectatur absque formidine , excipitur cum dulcedine , imo exoptatur cum devotione . Bern. 2. Tim. 1. 3. Virgil. Sicut cursores vitai lampada tradunt . Lucret . 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. In the Ages . In the calling , Deus donorum promptus auctor , sed importunus exactor . Bern. b Nazianzen , in Laudem Cipriani . Inspice & disces sub ista tenui membranae dignitatis quantum mali latet . Sen. Epist. 115. c Liui. Drusus . d Nehem 11. 24. Quamadmodum pecoribus fatigatis , velocior domum gradus est . Sen. de Clem. In the adiuncts of life . a Aug veh laudabili . &c. Tota me terret aut peccatum aut sterilitas . Narianz , in Funerepatris . a Maiora illic accipimus qu●m hi● aut operamur aut patimur . Ciprian . lib. 4. Ezechi . 4. 1. a Stilla de Mari , scintilla do foco , b Reuel . 21. c Corcida Nihil bonum sine summo tono . Ansel. Vide Sixtum Senens in proem . Bibliothec. Haurit aquam cribris clericus absque libris . Asidue repetunt quae perdunt Belides vndas , Ovid. Nostrum marsupium charia Al●xandrina euacuarunt . Hieronim . Priuatum funus , fletus publicus . Ambro. in funere Saliri . a Generosa semina in ortus exurgunt suos . Sen : Trag : Perdere scit donare nescit . Tacit. Bernard in obltu Gerardi Magnus in minimos