THE MOURNING of Mount Libanon: OR, THE TEMPLES TEARS. A Sermon preached at Hodsocke, the 20. day of December, Anno Domini, 1627. In commemoration of the Right Honourable and Religious Lady, the Lady FRANCES CLIFTON, Daughter to the Right Honourable the Earl of Cumberland: And Wife to the truly noble Sir Geruas' Clifton of Clifton, in the County of Nottingham, Knight and Baronet, who deceased the 20. November, 1627. By WILLIAM FULLER Doctor of Divinity, one of his Majesty's Chapleines in Ordinary. ECCLES. 40. 19 Children and the building of a City continue a man's name, but a blameless wife is counted above them both. LONDON, ¶ Printed by Thomas Harper for Robert Bostocke, and are to be sold at his shop in Paul's Churchyard, at the sign of the Kings Head. 1628. TO THE MUCH honoured, Sir GERVAS CLIFTON, Of Clifton, in the County of Nottingham Knight and Baronet, my most noble Patron. Noble SIR, HOW much I stand obliged to your love and bounty, should I be silent, others would testify: to conceal it, were to call witnesses; and to deny it, to proclaim ingratitude. Neither hath your respect come single or alone. For those excellent Ladies, of pious memory, which successively made your bed happy, and I hope your house prosperous, as they were to you most dear, so to me most noble: never stranger found either more encouragement in his labours, or more ample remonstrance of an honourable love. But there is no earthly contentment, but hath interruption or intermixtion: we must leave it, or it must leave us. I only, now instance in this, that God hath taken those ornaments of their sex, as fit for heaven, too goo● for earth, to both which living, I was indebted and for both dead (by your election) the sad▪ membrancer. Others might have set out their perfections better, none more mournfully or more truly. In which the rareness of the subjects have had the power to make my weakness, not only to pass without censure, but the publishing to be importuned with an earnest zeal, both by yourself and others of their and your honourable friends. The first long since went out in written copies: this last (it seemeth) must not be restrained within so narrow bounds, nor the desire of many satisfied without more ample notice. Which sithence it must come to public view: to whom should I present it, but yourself, who have the loss, and know the truth, from whom I have received my means, and to whom I shall ever remain thankful, and faithful in all Christian duties. William Fuller. ZACHARIE 11. 2. Vlula abies, quia cecidit Cedrus, etc. Howle thou fir tree, for the Cedar is fallen. ALl the former Prophets (one only excepted) did see, or foresee the Temples desolation, the holy City's widowhood; how she that was so great among the nations, the princess among the provinces, was become tributary, weeping continually even in the night, jer. La. 1. 1 and the tears running down her cheeks, whilst the people sigh, and seek their bread abroad, the elders sit upon the ground and keep silence, cast dust upon their heads, and gird themselves with sackcloth, whilst the virgins hang down their heads: La. 2. 10. all crying the joy of our hearts is gone, our dance is turned into mourning, the crown of our head is fallen, La. 5. 15. 16. woe now unto us that we have sinned. But Haggai, Zacharie, and Malachi, are raised as messengers of glad tidings to tell the comfort of a blessed deliverance: that the gold should be no more so dim, nor the fine gold so changed, that the stones of the sanctuary, should no longer be so scattered in the corner of every street. But it is the nature of all earthly hopes to be like sick men's pulses full of intermissions, there being rarely seen, sperate miseri, in the superscription, hope ye wretched, but it is subscribed with cavete foelices, beware ye happy. No day so fair without some cloud, nor life so successful without some crosses: Exod. 12. the ioyfullest feast the jews had was eaten with sour herbs, and the blessed Evangelists themselves as they preach Christ and his mercies, so his cross and our afflictions. And this our Prophet sent to proclaim restauration to the people: cap. 9 to his exulta satis filia Zion, etc. rejoice greatly, O daughter Zion; shout for joy, O daughter jerusalem; behold thy king cometh unto thee etc. in prescience of that advent which we are within so few days to celebrate, annexeth an interruption in my text, and some verses following. Vlula abies, quia cecidit Cedrus howl thou fir tree, for the Cedar is fallen. I may term my text the mourning of mount Libanon, 1. Reg. 5. 8. a hill replenished with firres and cedars: or the temples tears, for it was builded of that wood fetched from that mountain: and Hector Pintus interpreting the 17. of Ezekiel and the 3. verse, where an Eagle is said to come unto Libanon and take the highest branch of the Cedar, maketh Libanon to be the Temple, and proveth it out of the Chaldee paraphrast, which readeth the former verse to my text. Open thy doors, O Libanon, thus: Open thy doors, O temple, and the fire shall devour thy Cedars: some mean the holy City, some the land of promise, but all agree that it may insinuate the lamentation of God's people for some great one fallen. And God we know doth often clothe his will in parables, Gerson ser. 19 post pentec. ut nova minùs fastidiat variet as, that variety may delight and make a deep impression in him that heareth: nathan's tale of the poor man's sheep that was his whole flock, 2 Sam. 12. went to the quick with David: nor is there a more piercing passage in the whole book of God, than jothams' parable of the trees choosing their king, jud. 9 and all refused the troublesome honour, but only the ambitious bramble, meaning Abimelech the usurper. Omnis homo arbor inversa: every man (they say) is a tree with the root upward and the arms downward. Suppose me then to be this hour upon mount Libanon condoling with the fir trees, because a Cedar is fallen. In the words of the Prophet are three problem questions, (as parts observable) to be both discussed and resolved. 1. Why it is said Vlula: howl, a sign of sorrow without measure. 2. Quare abies, why the fir tree should howl, it being the hieroglyphic of a child of God, who is in no case to sorrow as a man without hope. 3. Quare, quia cecidit Cedrus: why, for the Cedars fall. Since it is cut down only for the building of the Sanctuary, and to its own increase of glory. This is the compass I am to sail by, until I land upon the shore I steer to, which is the sad occasion of this day's meeting. A wiseman should not use much passion, Quare dicit, ulula. nor a good man persuade it, for the one argueth weakness of judgement, the other wickedness of mind. Affections being those unruly beasts, which reason and religion strive to bridle. But there is a great difference betwixt quid agitur, and quid deletur; what is done, and what should be done: as is betwixt contemplation and practice; the one living in politiâ Platonis, the other in faece Romult: they are but in a dream that conceive a common wealth without corruption, a Church without error, or a man without passion. It is an easy matter for one in health and plenty to cry shame on him that is distracted with pain and care: and for the wanton on his couch to disesteem the soldier in his tent, because not more hardy both in cold and danger, when tu si hic esses, change but the condition of the parties and the case is altered. A public loss is a general sorrow, to the bewailing whereof the greatest expression is required: a tear is not held sufficient, where there should be an inundation; nor a sigh, where howling. Rachel in childbirth called her son of which she died ben-oni, Gen. 35. 18. the son of sorrow. Naomi biddeth her friends call her no more Naomi, that is beautiful, but Mara, that is bitterness, Ruth 1. 20. out of the sense of her misery: but Phineas his wife had just cause to name her son Ichobod, that is, 1. Sam. 4. 21. where is glory? because the glory was departed from Israel, for the Ark of the Lord was taken, O that my head were full of waters, and mine eyes a fountain of tears, to weep day and night for the slain of the daughter of my people, (said the Prophet jeremy;) 9 ●. and thence it was, that our Prophet in the chapter following would have the mourning of jerusalem like the mourning of Hadadrimmon in the valley of Megiddon, vers. 11. yet not every family apart, and their wives apart, vers. 12. (as it there followeth) but their forces joined both of tears and shriek to move heaven to pity, and earth to imitate. Abyssus abyssum invocat: one depth calleth for another; great sins must have great repentance, and great judgements great acknowledgement. Mine eyes do fail with tears, my bowels swell, my liver is poured upon the earth, for the destruction of the daughter of my people, because the children and sucklings faint in the streets of the city, jer. La. ●. 11. 12. and say to their mothers, where is bread and drink, as the Prophet complaineth: although reason and religion should forbid, yet nature and necessity would enforce a howling. Yet is not all this a note of distrust of God's providence, but a manifestation that we are sensible of his justice and our demerits: Aug. dever. Apost. ser. 33. Quid miraris quod Maria dolebat, tuno cum ipse Dominus flebat? It is no marvel if Mary grieved, when as her Lord himself wept; not as bewailing the dead man whom he presently intended both to raise and to recover, but the dead man's sin which had attracted death for punishment. Sicut mors animae praecessit deserente Deo, Idem ibid. sic mors corporis secuta est deserente animâ. Thus then in all sorrow this is the highest note. La. 5. 1●▪ Woe unto us that we have sinned. The death of the soul was first when God forsook it; and the death of the body soon followed, the soul forsaking it in condign recompense. Whence in the truth of judgement, the just causes of extreme sorrow in a man are, vel cum ipse, vel cum proximus offendit Deum: when either himself or some other offend his God. And though a man may seek, yet shall he never find any true cause like unto this. De miseriâ hominis. Which caused Anselmus to phrase it in these terms: when I consider the multitude of mine offences, I shame to live, I fear to die; then what remaineth, o sinner, in thy whole life, but only ut ipsa tota se ploret totam, to bewail thy whole life: so washing (as Saint Bernard speaketh) the barrenness of his soul with the floods of tears, Serm. in Cant. 20. quia magis frugiferae lacrymantes vineae: the bleeding vines for the most part are most fruitful. And yet in this we must not sorrow as men without hope: for with God there is mercy that he might be feared: maiores motus impediunt minores: the greater wheels do hinder the lessers motion, and the son of God the sins of man. Subordinate powers having but limited authority, moved from above as is the inferior by the higher orb, the proconsul can do nothing but what the Consul pleaseth either to command or to permit: as praesumptio superbiae de proprio ingenio, is a course held without card or compass, a man's own works being a weak staff to lean upon. And so I see not how a Romanist should die comfortably, yet praesumptio confidentiae de divino adiutorio, is the pole that cannot alter; and so I see not how a true Christian should die desperately. Most excellent is the counsel which the Chancellor of Paris giveth: Before thou sinnest, think of divine justice, Tract. de remed. contra pusillanimitatem. and thou wilt abstain: when thou hast sinned, think of divine mercy and thou wilt not despair. Sícque ponderent suam negligentiam, ut praeponderent Dei infinitam clementiam: So weighing our own negligence, with the counterpoise of Christ's indulgence. In 4. sent. dist. 16. It is a subtle question that is made by Device out of Bonaventure, whether it be possible that contrition for sin can exceed the measure of duty, Item Aquarius in 4. sent. ex S. Thom. or we be more penitent than there is occasion: it being a rule that as much as the presence of any good is to be beloved, so much the absence of it is to be lamented, but God and his grace cannot be too much in one kind, therefore neither the loss in the other. Certainly (me thinks for answer) quoad displicentiam rationis, in eye of reason (if we go no further) after sin we may weep and despair, despair and die; for how should infinite sins expect any but infinite punishment: Aug. serm. 189. de tempore. but quoad desperationem fidei, in the apprehension of faith we may be comforted, for that is the evidence of things not seen, whence Christians are called fideles, not rationales. And it is contrition not attrition (as the School distinguisheth) that affords us comfort. Idem lib. de verâ & falsâ penitent. cap. 9 Doleat, sed ex fide doleat, saith Saint Augustine. Hence it is Hector Pintus his observation commenting upon Ezekiel, In 1. sent. (yet borrowing it from Aquinas) that if it were revealed to any one that he were a reprobate to be condemned, that man were bound to esteem of it, not as divine revelation, but a diabolical illusion. Nay, if God himself should speak it, it were to be interpreted with an exception of repentance. And in the 33. Ezech 33. 14. 15. of that Prophet, verse 14. 15. it is made manifest. God's blessings pronounced in the present tense do intent praesentiam extensam, an act without backsliding, continuing to our lives end, and his judgements threatened are not absolute, but conditional, if we repent not: God can easily stay his hand, could we as willingly amend our lives. If we do survey the book of God, every word that is used to insinuate his mercy will be found effectual. Panigarola ex Bonavent. in l●●. 5. For consider sin, as the bondage to Satan, redimitur, it is redeemed: Dan. 4 24. as the spoil of grace, tegitur, it is covered: Ps. 32. 1. as the blot and blemish of nature, mundatur, it is cleansed: Ps. 51. 2. as the wound of conscience, sanatur, it is healed: Ps. 41. 4. as an offence against the highest, remittitur, dimittitur, Matth. 9 2. it is forgiven. Then even in this great cause of sorrow, Matth. 6. 14. our sorrow must be bounded. Much more in humane crosses, for they rightly apprehended are but healthful, (howsoever bitter) potions, in which a servant of God may in time find comfort, as Samson found honey in the Lion's belly, which lately menaced death: thus the waters which Israel feared would have drowned them, are on both sides as rampiers to defend them: the Lions fawn on Daniel and devour his adversaries: and the dogs that should have bawled at Lazarus did lick his sores. The Drum beaten a far off, maketh a fearful noise; come near and open it, and it shows its own emptiness, and our Panic fear. Thus every passion hath bounds and limits; a man may be transported too much both in joy and sorrow, as he that windeth up the strings too high, and he that letteth them down too low, doth mar the music. Pope Leo the tenth that died for joy was as erroneous, Ouicciard. lib. 14. as others that died with grief. Lib. 2. not hist. Pliny telleth of a Lake, that although you pour in never so much, it runneth not over, and let out abundance, yet it still is full. Man's heart should be so tempered, as that affections should neither run out of it, nor over it: for the one would make men stony hearted, the other effeminately minded. As a man may use pleasure but not enjoy it: Lib. 1. sent. art. 5 Item Aug. lib. 11 decivit. Dei, cap. 25. (so Lombard distinguisheth betwixt uti and frui;) so suffer grief but not sink under it. How well do tears become the eyes in the house of mourning, so that moderation dareth a napkin to dry up excess of weeping? And S. Ambrose speaking of the death of Valentinian the Emperor saith, that to pious affections there is a kind of content even in tears, & plerumque graues lacrymas evaporare dolorem, and that much weeping did evaporate much sorrow. Sure grief oft times is like fire, the more it is covered, Pet. Bless. ep. 49. the more dangerously it burneth, as the wound concealed rankleth inward. Saint Bernard bewailing the death of Gerardus the monk and his dearest brother, saith, at his death my heart failed me, Serm. 26. in Cant. sed feci vim animo, with much ado I dissembled, lest affection should seem to overcome religion, and whilst others wept abundantly secutus ego siccis oculis invisum funus etc. Myself followed with dry eyes the happy hearse. Bystanders with watery cheeks admiring, whilst they did not pity him, but me that lost him. Indeed whereas tears and words fail, the blood leaveth the cheeks to comfort the heart, and speech giveth place to amazement; like Niobe in the Poet, a woman turned to marble, no difference betwixt men and statues, but that they are softer. That observation of Saint Peter is good, Ambr. serm. 46. flevit sed tacuit, he wept but was silent: as if his eyes would in some sort tell what his tongue could in no sort utter: Item lib. 10. in Lucam cap. ●6. Leves dolores loquuntur, ingentes stupent: They are small miseries, when he that hath them can presently tell them. Thus he that howleth may have less sorrow than he that is mute and silent, vox rationis pierceth heaven sooner than vox orationis: and God regardeth sad hearts when he doth not hear puling voices. I come to the second part, Quare abies, to show the cause of the fir trees howling. Passion oft times commendeth what reason doth disallow, 〈…〉 and reason as often willeth what Religion gaynesayth; so that the howling of briers and brambles is no precedent for the fir trees mourning: that is, a tree strait and tall (not like the shrub, short and crooked) dwelling on mount Libanon, neighbour to the Cedar, and both lovingly join to build up God's Temple, the true types of Saints in the Church militant, 1. Thessa. 4. 13. which must not sorrow as men without hope: De verb. Apost. serm. 32. Non ut contristemur, sed non sicut caeteri, qui spem non habent, saith S. Augustine upon that place; Not that we should not sorrow, but that we should not exceed in sorrow: the best members of Christ's Church mourn for the necessity of the loss, and yet are comforted with the assurance of a second meeting. Ind agimur, hinc consolamur, inde infirmitas afficit, ●dem ubi supra. hint sides resicit: inde dolet humana conditio, hinc sanat divina promissio: on the one side we are dejected, on the other cherished; there affected with infirmities, here erected by faith▪ there humane condition woundeth, here divine promise healeth, as the same Father hath it. A man (saith Hector Pintus) must not expect the medicine of time (time giveth ease to all afflictions) when we may presently have that of reason; In Ezech. 24. nay of religion rather. For Gersons consolation of Theologie doth far exceed Boëtius his consolation of philosophy, because the supreme part of the elementary world, dependeth upon the inferior part of the celestial, More concatenationis, as links in chains are joined; and robur Socraticum is far short of robur Christianum, the rules of reason, of the principles of religion: where philosophy endeth, physic beginneth, and where reason faltereth, Religion maketh good the place. As the traveller in a long voyage, when he looseth the Northern, raiseth the Southern pole. To believe passion above reason, were to subject judgement to affection; and to incline to reason rather than religion, were to prefer nature before God, supposition before faith, humanity before Divinity. certainty of adherence doth as far surpass the certainty of evidence, as faith doth sense, or God's means man's intelligence: hence it is that so many are dejected, not because their troubles are so great, but because their faith is so little. Although Peter might justly tremble when he felt himself sinking (if we look no further) yet is he as justly termed one of little faith, sithence Christ was by to help him. So as the Prophet's counsel in my Text (me thinks) rather showeth the fir trees cause, than the fir trees practise, which always goeth betwixt those two extremes, astoicall stupidity not capable of sorrow, and desperate infidelity uncapable of comfort, always confident in God's providence, howsoever usually weeping out of one of these four occasions: either for contrition, compassion, devotion, or oppression: and every Saint is another Augustine, Aug c●●●… 12. filius lachrymarum, a child of tears; here is the difference, he was so for his conversion; they (and he afterward) in conversation. For the first, Repentance is a kind of revenge a sinner taketh against himself, Aug de versed & shall. p●n●●. cap. 8. puniens in s●quod dolet commisisse, punishing with grief what he committed with folly. And therefore the Father deriveth poenitere quasi poenam tenere: joyed ca▪ ●2. ut semper puniat ulciscendo quod commisit peccando: for every several sin yelling out a several sorrow. 〈◊〉 sent. As loud as our sins have been, so loud should be our cries; deep wounds must have long and careful cures. Poenitentia crimine minor non sit: Cyprian. ser. de lapsis. betwixt foul crimes and superficial mourning there is no due proportion. David could do no less than water his couch with the tears of his complaint, and make them his bread day and night, considering his transgressions. Anselm. de si militudine, cap 102. For he must of necessity have sorrow for them that expecteth pardon of them; rejoicing that he can sorrow, and sorrowing if he reputes that sorrow, A●g ubi supra cap. 13. weeping because he cannot weep, and that much more because he can weep no more. And all this not impatienter habitus, sed desiderio susceptus: not imposed by necessity, but assumed by desire, as knowing that repentance is the super sedeas that dischargeth sin, making God to be merciful, angels to be joyful, man to be acceptable; an heavenly gift, an admirable virtue, overruling the rigour of God's justice and the force of Law: whose validity consisteth ment non tempore, not in length of time, but in true sincerity. Even at the last gasp, cum iam anima festi●et ad exitum, Cyprian. de coena Domini. when the soul laboureth for passage, and almost ceaseth to inform the body; the ears of the Lord are open to the cries of his people; as no sin so great but may be pardoned, so no time here so late but may be accepted. Neither the faults greatness, Idem ibidem. the life's wickedness, the hour's shortness, if there be true contrition, true conversion, exclude from pardon. Et ideo ululat abies: and therefore in the first kind God's servant mourneth. Nor is he weeping for himself alone, but dareth a groan for another's misery: of all passions compassion is the best, because it hath a fellow feeling of a brother's grief; either by a secret sympathy, participating with his loss (for misericordia dicitur quasi miserum cor habens, quia alterius miseriam quasi suam reputat: Aug ● de 〈◊〉 cap. 5. mercy hath her denomination from participation) or fearing that in himself which he seeth in others. As the good old Father that hearing of his friend's sin, Gersin. serm. pro humil. cried out, ille heri ego body, he yesterday and I to day. Particular accidents (much more public ruins) will wring pity from any but a Nero that could sit and sing at Rome's burning: it being held a shame to an Athenian (much more to a Christian) never to have been in the Academic of Philosophers, nor in the temple of mercy. It is an observation that the doors of the Tabernacle which is called the holy of holiest, Bellarm. lib. 3. de bonis operibus in particulari. cap. 4. was of Olive, the hieroglyphic of mercy; but the gates of hell, 1. Kin. 6. 21. of brass and iron, the signs of hard hearts, and instruments of destruction: Ps. 107. 10. to show that the way to heaven was by pity, and to hell by inhumanity. And therefore that act of Licinius the tyrant was strange: Euseb. de vita Con. lib. 1. cap. 47 to forbid mercy to Christians upon pain of the same calamity to be inflicted upon them that should dare to show it, as was in those happy wretches that were to receive it. Miserable man that he was; as if he could hinder God's Saints from suffering with them, that daily suffer in them. Malice armed with power may hinder that we cannot be (as job said he was) eyes to the blind, job. 29. 15. and feet to the lame: which is the mercy of consolation. Yet can it not hinder the tears and prayers of Samuel for Saul, and Moses for the people, 〈◊〉 Bless. ser. 53. which is the mercy of intercession. In a word, they will (maugre all opposition) rejoice with them that rejoice, and weep with them that weep, Rome 12 ●1. being of like affection one towards another: and sic ululat abies. Thus the fir tree mourneth. Nor thus only: for the desire of the soul is never satisfied, until it cometh to the end it aimeth at; a main argument for the resurrection (say the Schoolmen) which can never be until Christ's second coming, that the dead body by the rejoining of the blessed soul be reinformed. Aquin●…. 4. contra gent. cap. 81. So Saints in the Church militant, upon consideration of the future perfection and the present vanity, in despite of nature, groan until they be dissolved, and the number of Gods elect may be hastened. It is only ignorance that maketh us dote upon earth, and dissolutio continui that is so troublesome, Hieronymus in vita eius, lib. 3. epist. faith and reason strive against it. Egredere anima mea quid dubitas, septuaginta prope annis seruîsti Deo, & iam mori times? said old Hilarion. Go out my soul why doubtest thou, seventy years almost hast thou served God, and fearest thou now to die in the upshot? And Plato's scholars out of judgement (as they thought) offered themselves violence so to compass immortality, which was all one to desire to come to the end of the race and to run a course quite contrary. But the mortified members of Christ that tarry the Lords leisure, do join with the creatures, that groan and travel in pain unto this present, waiting when the son of God shall be revealed; Rom. 3. and the Saints in heaven pray continually for hastening that number, whilst the spirit itself maketh it a request with sighs that cannot be expressed. The bride too crieth, Apoc come Lord jesus, come quickly. There is recorded in holy Writ a threefold longing of the faithful, first to dwell continually (although but as a doorekeeper) in the house of the Lord: P●●●…. secondly to be delivered from the body of sin. Ro. 7. Lastly to be dissolved and to be with Christ. Philip. 1▪ Howsoever the parting of soul and body is harsh to nature, yet future happiness (as one that drinketh a bitter potion to procure his health) biddeth present sorrow welcome. A wise man cheerfully holdeth out his arm, willing the Chirurgeon lance and spare no●; when that way and no other, Cyprian de immortalitate. the cure is certain. Eius est mortem timere, etc. He should only tremble at the name of death that will not go to Christ, and he only be unwilling to go to him that despaireth of reigning with him; for the whole life of a good Christian is nothing else but a continued desire of dissolution: My soul thirsteth for God, when shall I come and appear before the presence of God? Ps. 42. said the Psalmist. Christ is my life and death advantage, Phil. 1. saith the Apostle. Then what have we to do with this light, for whom a light never eclipsed with any darkness is in reversion? De laude martyrij. said S. Cyprian. And that of Ignatius going to martyrdom, is a speech most excellent. Being exercised with injuries (said he) I am made wise (though not justified by them;) O how I wish for your wild beasts, Fuseb. lib. 3. eccles. hist. c. 33. how I would flatter them to devour me, Platina in vita Anacien 1. and if they will not, I will compel them▪ Pardon me, I know what is good; now I begin to be Christ's disciple, I regard neither things visible nor invisible, neither fire nor cross: let the fury of beasts, the breaking of bones, the convulsion of members, the destruction of the whole body, and all the torments that Satan himself can impose, rush upon me, modo jesum Christum acquiram: so I may gain my Saviour. A quiet death is the usual symptom of an honest life: humane frailty even then striving to accord with God's just pleasure. But he is a man after God's heart that liveth in a kind of pain, and death with desire and comfort, as one that seeth worldly vanity, knoweth the future reward, and thirsteth for the accomplishment, as the Hart doth after the rivers of water: life being to him as irksome as death to others: such a one non patienter moritu●, sed patienter vivit, delectabiliter moritus, said S. Augustine speaking of S. Paul's desire of dissolution. Should the hand of divine bounty confer upon me all the contentments the world so aspireth to, did the spheres join with the elements to make me happy, yet there is nothing in the earth that I desire but him, nor any thing in the whole heavens that I desire in comparison of him, omnino me non satiaret Deus, nisi promitteret semetipsum Deum: God himself could not satisfy my ambition, except he gave himself unto me▪. Beauty is not ague proof, wealth will leave me, or I must leave it, honour must borrow poor men's eyes to see its excellency. Earth, sea and air are but creatures; and so by consequence both vain and corruptible. But God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, and was, and is to come; in whose presence is joy for evermore. It is no marvel then si ululet abies, if this be reckoned among the fir trees mournings. But these three are voluntarily assumed; there is a fourth (the more both shame and pity) by necessity imposed, in which the reasonable man is more brutish than the unreasonable beast. O the detestable cruelty of humane malice! (saith S. Cyprian speaking of Elias said by Ravens, and Daniel spared by Lions) ferae parcunt, aves pascunt, & homines insidiantur & saeviunt: fowls of the air they bring meat, beasts of the field they bring comfort, whilst man against man doth rage and tyrannize: Now, virtue itself that rejoiceth in the object, yet findeth trouble in the act; no patience so strong but it is sensible, nor sanctification so perfect as to extirpate nature. When the glorified Saints in heaven do cry, Reuel. 6. 10. usquequo Domine etc. How long Lord faithful and true, dost not thou judge and avenge our blood on them that dwell on the earth? and Abel's murder speaketh loud a brother's injury. No marvel then if here on earth, good men's wrongs, cause good men's howl: the one being so frequent, the other cannot be altogether unusual. As is the head, such are the members: here is the difference, the children of the bride-chamber did not mourn whilst the bridegroom himself was with them; malice was joined with policy, aiming by the death of the General to disband the Army; as long as Christ lived, we read of no persecution against his Disciples, but he once removed Stephen is stoned, Peter crucified, Paul beheaded. Some burned, some strangled, some broiled, some brained; Hieronym. cont. jovin. lib. 2. all (but only S. john) murdered. And ever since that is too true, amara est veritas, & qui eam praedicat repletur amaritudine: bitter is the truth, and he that preacheth it is filled full of bitterness. The woes of Saints having no ease but custom; and that passage of S. Bernard is good: Ser. in Cant 47. the spouse lovingly (saith he) inviteth the beloved to her bed; and he her again to arms and trouble: illâ monstrante lectulum, ille vocat ad campum, ad exercitium: hence it is that in her garden do grow Roses as well as Lilies, because the Church is both operibus candida & cruore purpurea: Cypr. ep. 9 having this unseparable lot to do good and suffer evil. joh. 20. 21. As my Father sent me, so send I you, saith our Saviour to his Disciples. That is, as Bellarmine doth well expound the place: Lib. 3. de poenit. cap. 18. 1. To bind and lose. 2. To reconcile God and man. 3. To bear my cross and suffer afflictions. Indeed why should we look for love when our head found hatred? If the world hate you, it hated me before you: (as himself speaketh.) Most comfortable is that of S. Augustine: Ep. 49. In ipsum Christum non crederemus, si fides Christiana cachinnum metueret Paganorum: that man will never be Christian, that can be dismayed by the scoffs of a Pagan. And it is as usual to see untouched consciences, and untouched fortunes to dwell together, as for men that know no sorrow, to know no God. It is opposition that gives the trial, and causeth argent seem bright in a sable field, as the fun pleaseth breaking from a cloud. It is the portion and virtue of goodness, to suffer and shine in great extremities. Et hïc ululat abies. Whether the fall of Cedars will prove another cause, is my third part and question. Of all the sorrows that the fir tree hath, ●. Quare, quia cecidit Cedrus. the fall of Cedars is the least (if any.) It may seem envy that they enjoy heaven, or self-love that we enjoy not them, when we are so transported to the degree of howling for such as know no sorrow. Dost thou lament the body from which a soul is parted (saith Augustine:) rather deplore the soul from which God is separated. A Saint (you say) is fallen. It is impossible, Si iustus quomodo cadit, si cadat quomodo iustus? If so how fell he, if he fell how so? Vespasian said of himself, that he was not a dying, but a diefying. And Blessensis of a friend, abijt non obijt, recessit non decessit: Ep. 27. heeis but gone aside a while, but not departed. The garment that was taken from joseph, was but a false argument of his death or loss: for he than not only lived, but governed Egypt. Nor doth the senseless body prove any thing more, then that the soul hath left that sinful prison, and is fled to heaven, which whoso doth soon is happiest: as the traveller that hath taken up a good lodging, Greg. Nazian▪ oratione de funere Patris. feeleth not the trouble of him that is coming to him in the rain and dirt. As in Paradise, there was a liberty of life or death, so in the world a necessity of death, not life. But in heaven and hell a necessity of life that can never be extinguished. For in one, death would bring ease which cannot be granted; in the other, loss which cannot be imagined. The corollary is this: Saints are not to be lamented as lost, but beloved as absent. If briers or brambles fall, weep for them: they must be burned. If Cedars, they were planted to be transplanted from the hill of Libanon to the Sanctuary of God. David had just cause to exclaim: O my son Absalon, my son, my son Absalon: would God I had died for thee, O Absalon, ●. Sam. 1●. 33. my son, my son. He was both a private sinner and an open traitor. But Christ's was, O daughters of jerusalem, weep not for me, but weep for yourselves, and for your children. It was good for the Church that Paul should abide in the flesh, Luk. 23. 28. but better for him to be dissolved and be with Christ. What ingratitude were it to repine at our friend's promotion, and for our pleasure to debar his preferment? when there is more than hope, that we shall meet again with unspeakable joy and comfort. jacob, I suppose, was more refreshed at the news of Joseph's life and greatness, than dejected with the sorrow of his conceived loss. Non moeremus quòd tales amisimus, sed gratias agimus quòd habuimus, immo quòd habemus: We do not lament those we have lost, Ep. 27. but give thanks because we had them, Ep. 2. nay still have them, saith S. Hierome. And in another place, bewail your dead, but such as hell receiveth, not such as angels do accompany to heaven, and Christ meeteth: and there bringeth in God himself thus speaking: Thou deniest thyself meat, not out of a desire of fasting, but of sorrow. Non amo frugalitatem istam: I like not this frugality: your fasts are both adversaries to me and to your friends. Nullam animam recipio, quae me nolente separatur à corpore: I receive no soul, but such as with my will is severed from the body. But alas, it is a Cedar, the hieroglyphic of greatness, aswell as goodness, and the cutting down of such make those deep impressions both of grief and wonder. Vanity of vanities! The heathen themselves that implored as many deities, as they conceived chimaeraes in their fancies, yet were never known to erect an Altar to death, because that was ever held implacable. Gen. 25. 〈◊〉. What is my birth right seeing I am almost dead? said Esau. What profit is there in my blood, when I go down into the pit? said David. Philosophers make sport with great Alexander, (as hares may play with the beards of dead Lions) being entombed in a poor urn, whose ambition before the whole world sufficed not. And Nature maketh no other difference, then doth the potter, that of the same clay maketh vessels of honour and of dishonour; the one more polished but as brittle as the other. Or the Mason that from the same quarry diggeth stones both for the pavement and for the Altar; although we trample the one and kneel to the other. The same wood may make some goodly image, and a plough or fuel: and the figure is the same, that stands for one and for one thousand, they being mere cyphers, nothing in themselves that alter the account. The Prince is as corruptible as the poorest beggar; lay aside dying and dressing, painting and pruning, and all are but earth, the worm's meat, and graves inheritance. Diadema non fanat caput, nec annulus digitum: The crown cannot help the headache, Paniga. nor the ring the finger. What then is the Prophet's meaning to advise this sadness? It must be truth unquestionable that such men utter. All the Scripture being credibilis ut credibilis, to be believed without a reason. Holy men inspired did but pen what God did dictate. It is most true and for all the premises there is great cause of howling, not because the Cedars fall, was the Cedar's harm, but the whole mountains both loss and danger, like the comet portending ruin to jerusalem. A good man is a common good, that brings not blessing for himself alone, but for all about him. Themistocles setting his house to sale prized it much dearer than ordinary, propter bonum vicinum, because seated by a good neighbour: and Christians always accounted their peace more sure by the life of Saints, as knowing that the world itself must fail when the elect are finished. Sodom must necessarily perish when Lot is out of it. Ten righteous could have guarded it, not against the powers of men and earth only, but of heaven and angels also. Whilst jacob served Laban, he and his prospered; once parted, the one grew rich and the other poor. And his son joseph was not Putaphars' only, but all Egypt's blessing. The righteous like Moses stand in the gap, and hold the Almighty's hands from striking: the very chariots of Israel and horsemen of the same. judges on earth cut off offenders, to secure the innocent, holding it a cruel mercy to spare one to manies ruin: but God in heaven cuts off his children for the wickeds sorer punishment; that their defences being surprised, he might have none to give stoppage to his intended vengeance. Troy (they say) was impregnable whilst they had the Palladium, or Hector lived. But it may be better averred that families, cities, kingdoms (for one is the model of the other) are more prosperous, whilst they enjoy the godly. For it is presupposed that God removeth them but from the anger to come. And therefore no marvel if David cryeth, Ps. 12. 1●. Salvum me fac, Domine: Help or save me, O Lord. Giving such a pregnant proof of imminent danger, quia defecit sanctus, there is not one godly man left, the faithful are minished from the children of men. The Physician sometimes letteth the arm blood to cure and correct the head; and God did as much in the three days pestilence sent to the people for David's numbering them: He crying, 2. Sam. 24. 27. I have sinned, yea I have done wickedly, but these sheep what have they done? But when the head is wounded, all the members are likewise smitten with it, (as the sheep are scattered when there is no shepherd) the eyes grow dim, the arms weak, the tongue doth falter and the legs do tremble. If the bushes be stubbed up, the Cedars prosper more, and flourish better; but if the Cedars fall, either the shrubs are beaten down with the weight, or standing are likely to be blasted by the storms and tempests for want of shelter. I need not trouble you with further application, since he that runs may read the meaning. I have been tedious in a theme that relisheth not, nevertheless I must proceed without apology or craving pardon: love and sorrow admit no ceremony. And you, I know, will not be weary to hear me descending to particulars, which more affect then do all general, either notions or instructions, but sometimes accompany me with sighs (if not tears) and all the way with sad attention, whilst I relate with grief how our Cedar is fallen. A subject in which a just Orator might incur the imputation of flattery, with strangers, did they not in charity and judgement remember, that God is his spectator and angels auditors. But to men acquainted with the person and her virtues, all will fall short that one man can speak; and every one may afford some thing worthy memory omitted by the Preacher. Nazianzen commending Athanasius said, Oratione in laudem Athanasy i. that commending him he should commend virtue. Idem enim est illum dicere, quod virtutem laudibus efferre: I might well apply it, yet neither sow pillows under the elbows of the living, or shoulders of the dead. She was the Lady Frances Clifton, (well were it for most here could I speak it in the present tense) a Lady of those endowments as might bid detraction itself, Belch her poison: she would so live (as Socrates once answered a backbiter) that none should credit it. The cupping glass which draweth none but impure blood, and the fly that lighteth upon nothing but ulcers, this here would famish, that be useless. He that should dare to snuff this taper, would but defile his own fingers and make her light the clearer; as the waters (saith Stella) that by overflowing▪ their bounds, make the banks clean and themselves dirty. A flourishing branch she was, of a stock as honourable, as ancient; and as it to her, so she to it an ornament: knowing that virtue with much ado might begin a house, but vice with little labour easily end it▪ that Cham and Esau had noble parents, & themselves were base: that there is no greater argument of poverty, then to boast another's worth or virtue. And therefore strove to be side nobilis, quae omnibus ornatibus ornamento est: noble in faith, which to all honours is an ornament. Who knoweth not that great births have the strongest ties to chain them to those duties, by which the ancestor rose or flourished? And the greatest liberty for to lose themselves in courses that are both irregular and unlawful, which begets a solecism in great houses: that is, honoris titulum sine homine: much style, and little man. She therefore knowing both the rocks and channel, sailed in the one and waved the other; there being not any noble virtue befitting her blood and sex, that she did not in high measure practise; as if she had been ambitious to be verè nobilis, that is, virtute prae aliis notabilis, as some derive the word, exceeding others as much in the gifts of mind, as fortune. Nor is it marvel she should be scarlet in the cloth that was died so in the wool, sucking Religion with her milk, the excellency of her nature being perfected by education. It were very improbable she should degenerate, having such a sister to accompany, and such a mother to lead the ways of godliness, both demonstrating in life and death, how she following should learn of them to live and die. So as it were no arrogant challenge to bid Rome (which maketh traitors Saints, and straws miracles) to set from forth their legend, such a parent, with such a pair of sister Saints. Sure I am, many a superstitious knee hath been bowed to inferior worthies. From the time of her marriage to her death, few can give more ample testimony than myself; for from that time I had good cause to know and to observe, and cannot but with comfort remember the happy both fruit and encouragement of my weak endeavours, as a poor labourer that looks with joy upon some goodly pile of building, because he can say, he brought something to it, although but stone or mortar. She was a woman full of noble courtesies, either when she did visit others, or herself were visited. One that could stoop low by the rules of Religion, and vet knew her distance in the truth of reason; so she had always the rich men's applause, and the poor man's prayers: with the one she conversed not but with an honourable familiarity; nor with the other but with a charitable relief. He must have been of an evil life she would not have deigned to speak to, and of an evil disposition that would not be content with her answers. judicious in all discourse beyond the degree of her sex, yet pleasant to; interlacing mirth with earnest, both in such a posture as did well become her, and such a manner as was beyond exception: her presence would not grace either the Cynics rudeness, or the wantoness boldness. Well seen in History and other humane knowledge; but so as her main aim was at Religion and to be skilful in the Law of God. For that father that chasteneth every child that he receiveth, had given her a long infirmity, bred with her from her childhood, bringing as much pain to her, as shame to the Physicians. And this though the body's hurt, yet the soul's physic: filling those empty parts, that appeared at her dissection with invisible graces, M. Foelix. in Octau. that there might be no vacuity. Calamitas saepius disciplina virtutis est: Her calamity directed her virtue. So mortifying all her affections as she valued not the world, relied not upon art, trusted not her strength, nor ever was unprepared to entertain death so long expected. I have diverse times heard her say, that she never went to her bed but as to her grave; nor ever saw that morning, that she did think she should live to see the evening. Thus what some make easy with patience, she made easy with preparation and providence; and Quicquid expectatum est diù, levius accidit: what so is foreseen before it happeneth, falleth lightly when it cometh, when he that is surprised is half beaten before a blow be given. Omnia novitate graviora: All things seeming more grievous as they are more sudden. She, if any, might truly take up that of the Apostle, 1. Cor. 15. ●●. I die daily, having so many and so bitter fits, as all attendants as well as herself thought them mortal; yet borne with that undaunted resolution, as might well demonstrate how she had learned Christ; her tongue never venting the least word of murmur or repining, but continually uttering heavenly ●inculations to God, and comfortable assurances to those about her. Nor were her many deliverances passed over in silence, as if she would receive the fruit and not look to the tree, that dropped it to her, for God had always due praises, and the poor large alms and bounty. One time (among many others) was most remarkable: having conceived and a fit taking her when she was quick with child, the extremity was such, as within her she felt no motion, and but small sign of life either of herself or that she went with. From which danger when God had preserved her, she vowed a vow unto the Lord, and performed it truly, that that day should be annually holy unto his name, which she spent in her private Chamber with fasting, reading, Psalms and prayer: her fast indeed, but the Poors feast, they might well write that day in red letters, as their greatest Festival So as what she was in every relation as a daughter, sister, wife, mother, Lady, Mistress, neighbour, Christian both in life and death, need not seem strange, although transcendent in each particular, the goodness of her nature being ordered by education, that rectified by grace, grace exercised by afflictions, and they purged out all vanities, and thence she was as fine gold often tried, fit for her Maker's Temple. Such a Daughter as would make a Father wish to be aged, to have the comfort of that respect and duty, ever attending him with a bended knee, and a careful love, humble obeisance, and a joyful heart, as if she had received a second life by his presence, from whose blood the first was taken. Such a Sister, as if the blood were still in the old veins undivided. Such a Wife, as might be an argument against a vow, her society rather perfecting then interrupting devotion. She seldom parted from her noble Husband in any journey without a sad heart, and sometimes bedewed cheeks in his absence, in her Closet she prayed for him, at the Table remembered him, against his return was zealously careful nothing might offend him, the Messenger that brought news of his coming never unrewarded, and then with what open heart and arms would she entertain him? Such a Mother as most dear loved her tender Progeny, yet knew full well that all Children were borne alike, and that virtues only gave distinction, and therefore with a careful eye surveyed each natural disposition, cutting off with discipline the course of humours, not suffering those little bodies to have settled infections, seasoning them in minority with goodness and religion, that in riper years it might be another nature; for instructions then instilled enter easily, but depart with difficulty. And these Olive branches produced a great care of domestic affairs, as not ignorant that these challenged provision answerable to their births, and providence to be the leader to entertainments: there was not that week in which she exacted not an account of all expenses, descending to such trifles as in a house so plentiful is scarce imaginary; yet did this care lessen her bounty, never any of her Servants departed without gratuity, nor office looked into without reward: and if she were enforced to complain, it was so as that the fault might be amended (I have it from his mouth that can best relate it) but the falter pardoned. For a Neighbour though I say nothing, yourselves can speak it. Never was hospitality accompanied with a more cheerful look, nor an open hand with a more open heart. Super omnia vultus accessêre benigni. As if that Conduit had had no Cistern, and that abundance no providence. But O you poor, to you what was she? when was any hungry (if she knew it) and she did not feed him; thirsty, and she sent not drink; nay, the naked too she sometimes clothed; was any sick or sore, this house was an Apothecary's shop open to all comers, without money, or exchange, how many diseased, how many hurt have here been helped, neither medicines nor cordials were ever spared if want were known, or unknown demanded. Were ever those eyes seen without pity, or hands without bounty? she believing certainly that God blessed their store that spent on their brethren, as running streams are fed that they may continue. The neighbour Towns and Villages are now as sad witnesses that I lie not, as before joyful receptacles of her alms and charity: and yet all this without the least cackling of merit, her left hand scarce knew what her right hand did, and her tongue accusing herself for an unprofitable servant, every day promised a further reformation; as if she had not been good, except she had been perfect, which degree in this life may be aspired unto, but not accomplished. Then what she was to man you may make some scantling, as he that by Hercules his foot guessed at the proportion of his whole body; and you may assure yourselves her devotion to God was nothing inferior. In which she was neither foolishly factious, nor Popishly superstitious, she did not so ingeminate the first Table of the Law, that under that gloss (as Hypocrites do) she might take occasion to neglect the second, nor yet so conceived of the second, but as a rule to be applied according to the lines of the first. In a word, her belief and life were each others counterpane, a true light that did both ardere & lucere, burn with inward zeal, and shine with outward practice. Every morning about five of the clock, she had a light and went to her private prayers, lying in her bed. When she was up and half ready, she called for meat (such was the weakness of her vital spirits as she could abstain no longer) and then oft times some read by her: no sooner dressed, than she and her women went to prayer, from the chamber to the Chapel to call upon God with the whole family, in which she never failed (if she were able) although she often rested her weary legs in so short a passage. After dinner she was for company, her book, or exercise, as there was occasion. Before Supper again to Chapel to her God; after Supper and in her bed she & her women went to prayers. Upon the Lord's day in the morning, as before, and being ready, all the maid servants were called into the next room to pray for the disposing of their hearts to hear reverently; and for the Preacher that he might speak powerfully, that both he and they might practise truth and godliness. From thence hither to pray and to attend; Sermon once ended, if she herself could not, yet her women went privately to give God thanks for their instruction; and in few words to pray for a blessing. After dinner in her chamber she and her women sunga Psalm, read a Sermon, and again sung a Psalm after it; and then children and the maids were catechised. Then hither again and so as before; and this course she so affected, as she gave the same directions to her noble niece whom she most dearly loved, almost as her last legacy. A soul (saith S. Chrysostome) guarded with prayers, is stronger than a City with walls and rampiers. Then how armed she was against sin and Satan is evident to the impartial hearer. The Sacrament of the Lords Supper she highly prized and received often, understanding well that as long as we are here capable of augmentation and subject to diminution of grace, that means was as necessary for our souls as for our bodies, meat or medicine: and that she might receive it worthily, excellent was her preparation before, and contemplation after it. But in the act a gesture and posture so humble and reverend, that I for my part never doubted, but I delivered and she received Christ our Saviour; as if upon her knees she would have said with learned Hooker in the determination of the question which hath cost so many lives, Lib 5. Eccles. poli. sec. 67. O my God thou art there, O my soul thou art happy. The word preached was her delight and comfort, in hearing whereof she ordered her body to attend, her understanding to intend, and her memory to retain what should be spoken, laying up the words, not as the lazy servant his talon in a napkin, but as joseph his corn to relieve in necessity. I must not omit (for the example is not usual) that the messenger was so respected with her, for his message, and both for his sake that sent them, as maugre the well known contempt of the world (the undoubted demonstration of irreligion, I had almost said Atheism) she had a vehement desire, if God should send her another son to dedicate him to God and make him a Minister; as if she had read Salvian: Lib. 4. de gubernat. dei. Si quis ex nobilibus converti ad Deum coeperit, statim honorem nobilitatis amittit: If any of the nobility turn to God, they are reputed to have lost the honour of nobility. And it presently followeth, O quantus in Christiano populo honor Christi est, ubi Religio ignobilem facit: How little honour do Christians show their God when the profession of the Religion maketh the professor to be held ignoble. Let me add that no nation under heaven of what religion soever if they acknowledge a God, do undervalue their Priests and orders but only the Reformed Churches. I pray God it may portend no judgement. I have now breathed her course of life, and proceed to a conclusion, (if I be tedious you must blame her virtues.) As her life was nothing but a care for death, so her death an entrance to a better life. She having been a Mary to God, a Martha to the world, a Sara to her husband, a Lois, an Eunice to her children, a Lydia to the Disciples: in a word an elect Lady borne for the good of many. So as she might well utter S. Ambrose his speech to his people of Milan which S. Augustine so much admired: Non sic vixt ut me pudeat apud vos diutius vivere, nec mori timeo quia bonum Dominum habemus: I have not so lived as that I should be ashamed to live longer, nor fear I to die because we have a gracious Lord. Sure it is that death which was so long expected and prepared for, could neither be sudden nor grievous when it happened. About a month before her childbirth she had a dream which something troubled her, and sent for me (a bad interpreter) if I could to tell the meaning. Her body (she thought) was past all cure, her vital spirits spent, she had taken her leave of the world and reconciled herself to God, and was even giving up the ghost into the hands of her redeemer, and so awaked. I told her, dreamt came either from the disposition of the body, or the solicitude of the mind, and that questionless her meditations were much upon mortality, and that some of those broken species remained in the fancy undiscoursed, and the soul which cannot be idle, did work upon them. She replied in few words to this effect. I do, or should daily think to die, & sure I am, not I only, but all should do so, and occasion being offered of some thing to be done a month after by, that time, said she, shall I be in my grave. And indeed within three or four days of her account she was so, (as I compute the time) as if God (rather than nature) had revealed it to her. After her delivery, succeeding a painful labour, it was well hoped she had at once parted with her Child and danger, and that her many faintings were signs of a weak (but not a dying) body. Lord, how a little glimpse of comfort giveth light to desire and love, and maketh men think they she when they do but dream, hope being the first thing that taketh us, and the last that leaveth us: but she that had often seen the face of death, and had as often wrestled with his forces, seldom coming off without great pain and hazard found him now manifestly prevailing, and cried out, farewell vain earth, I embrace thee Heaven. Then calling for her noble Husband, took her leave of him, and prayed for him, blessed her Children, and s●●tching her little Son into her dying arms, desired God to make him true to him, and just to man, and at other times (although not then) that he might resemble his great Grandfather in all noble virtues, for he (said she) was likewise a Cliffords Son, then casting her eyes upon all together, with a zealous exclamation besought God for them, that the seeds of his grace might be so sown within their hearts, that they might bud and blossom, and bring forth fruit, and become in time broad shades for the poor afflicted members of Christ to sit under and receive comfort. In the morning before she died, she had convulsion and the signs of death: and I coming to her, although she had not slept four or five nights before, (an infirmity able to have weakened the strongest brain) yet presently, without the least distemper, distraction or shortness of breath, (her old disease) she recalled all her vital spirits, to do that last office, comfortably and confidently made the profession of her faith, avowing that there was no name either in Heaven or in Earth that she hoped to be saved by, but that of jesus Christ the righteous. She was not then to learn either the principles or practice of Religion, so that I stood rather to behold the use, then teach the theory. From that we went to prayers, she repeating with wonderful fervency the words after me, until perceiving her weakness, I besought her to spare her decayed spirits, telling her that both she and we might receive as much comfort by her silent assistance in the length and vocal assent in the conclusion. When all was done that could be required of a Christian in that extremity, I boldly proceeded to the office of my Ministry, and pronounced her absolution, and am very confident that it was olaue non errante, with a Key that erred not, and that God did ratify in heaven, what I his unworthy Minister declared on earth: she receiving it as comfortably as I delivered it faithfully. After this she seemed to sleep, and a great care was had for fear of interruption, and so continued until the afternoon, when her speech left her, and the messengers of death again appeared: And we (as was our duty) renewed our prayers, which for a time she answered with signs until her memory as well as her tongue did fail her. Nor did we then give over, as knowing well with S. Augustine, that God differreth sometimes to grant, to teach us to beg, and so promiseth to beginners, as that he will give to none but perseverers. Myself and another Minister (that came in that perplexity) continually soliciting his Divine Majesty for mercy, until in the midst of one of my prayers, in which I desired him to give his Angels charge over her, in that her agony against sin and Satan, she departed; going herself to undoubted joy, and leaving us to unfeigned sorrow. And thus (O fir trees) our Cedar is fallen; If such a fall be not an exaltation rather, for it shall be my ambition to live so, that I may die so. And now she lieth low, by the side of that other excellent Lady her predecessor; two such parcels of earth, as the earth that covereth them may seem proud of. What remaineth but a general sorrow, not for her, but for ourselves; in which each order may bear a part of mourning: the fir trees because all the mighty are spoilt (as it followeth the words of my text) and the oaks of Bashan to, for their defenced forest is come down. I shall not need to bid the shepherd's howl, for the next verse saith, that their voice is already heard (and good reason) for their glory is destroyed: nor the Lion's whelps, their roaring is presupposed, because the pride of jordan is destroyed. Questionless, all that but remember that the righteous are taken away from the anger to come, howsoever they have no part in our private loss, may join themselves in our public fear, knowing that the death of Saints trencheth to further danger. God for his infinite mercy grant grace in our lives, pardon at our deaths, and after both, the fruition of his blessed vision. Amen. In obitum praematurum praeclarissimae Heroinae D. Franciscae Clifton, quae obijt in pace paulò post puerperium. Ad turgescentem tumuli molem. Qu. CVrita turgescis moles? unúmne cadauer, Aut multa hâc sacrâ contumulantur humo. Res. Hic sita nobilitas & quicquid nobile, virtus, Ingenium, probitas & pietatis amor. Hic sita faeminci sexus laus, deliciúmque: Hïc Francisca sita est: desine musa, sat est. Ad patrem de quinâ tantùm defunctae matris prole. QVinque tibi casti charissima pignora lecti Donavit coniux nobilis, atque obijt. Non auxit numerum, sed sensibus omnibus unum Ex aequo tribuit, disce quid hic numerus. Vt videas, tangas, gustes atque oscula figens Coniugis olfacias dulcia dona tuae. Atque etiam ascultes, cum blando murmure pappant; Tu nobis mater quinque patérque simul. Per Sam. Simson. Pietati, virtuti, honori & foelici memoriae illustrissimae D. D. Franciscae Clifton Ampliss. Comitis Cumberlandiae charissimae filiae, atque honoratissimi viri D. Geruasijs Clifton Militis & Baronetti coniugis spectatisses. PEtrarum in clivis gaudent habitare columbae, Hoc est quod Christi sponsa columba cluit. Christus enim petra est, Christique in vulnere clivus, Gestit ubi solum figere sponsa pedem. O te foelicem idcirco Franscisca Columbam, Quae tota in clivis vixeris & moreris. A clivo ad clivum mortalis sponsa volabas, Nunc eadem in clivo, caelica sponsa lates. Vtque ille in terris ampli tibi portus honoris, Hic itidem aeternae porta salutis erit. Io. Crauen. What means this mourning on mount Libanon▪ Why howl ye fir trees? O a Cedars gone, Whose hallowed boughs to us such shade had lent, As shepherds sang, and trees made merriment; Which being fallen, the hills would equal fain, Hadadrimmons' mourning on Megiddons plain: Yet know we well it's but removed hence, To holy Zion, where with dear expense Of Shiloes' blood, God raised hath a choir, To which all Firres and Cedars do aspire. It is our loss, foul crimes have caused these throes, For present want and fear of future woes. FINIS.