God's rebuke IN Taking from us that worthy and honourable Gentleman SIR Edward Lewkenor Knight, the first day of May this present year 1618. he being at that time high Sheriff of SUFFOLK: Whose Christian life and comfortable end are here faithfully recorded.  
Together with divers profitable and necessary instructions; Delivered first in a Discourse at his Funeral, and now enlarged, and published, for the benefit of others not then present.  
By T.O. alias P. Minister of the word of God at Denham in Suffolk.  ECCLES. 12.5. 
Thus man goeth to the house of his age; and the Mourners go about in the streets.  
LONDON, Printed by Edw. Griffin for john Parker at the sign of the Ball in Pauls-Church-yard. 1619.   


FLECTAR NON FRANGAR   

ME list not scatch the hidden mystery  
Of Garters Art, or fetch thine antic stuck  
From Trojan, Greek, or Norman gentry,  
Such pride I leave to the vainglorious flock,  
Amongst whom vain titles bear the greatest stroke;  
Yet some morality these seem to yield  
Three Cheurones AZure, in an argent field.  
Argent the badge of spotless purity,  
AZure heavens die: Cheurones a constant mind  
Three is the number of Divinity.  
These in thine arms most sweetly are combined  
What good in heaven or earth we erst can find;  
Flectar non srangar, this his Motto speaks,  
Although perchance he bends he never breaks:  
Not by the reckless stroke of dismal Fate,  
Which hath but made this morals verity,  
Thy purest white hath got the purest state,  
Thy constant mind the place of constancy.  
The swiftest Creature will may be the crest,  

Grayhound.  To show how soon thou gainest this blessed rest.    

TO THE FAIR, and hopeful Branch, of the renowned FAMILY of the LEWKENORS in Suffolk, Edward Lewkenor Esquire.  
SIR  
IT hath been my continual desire, ever sithence it was the Almighty's pleasure, to take from us, unto himself, your worthy and honourable Father, that some skilful hand, would have enterprised this work, thus rudely by me both begun and finished. For the more beautiful the face is, the more exquisite is the Limmer that it challengeth. (Let the Cobbler meddle with his slipper, and let Apelles only draw the picture of that great Alexander.) If such a one would have undertaken it, how happy should I have thought myself if as his servant, I might but have ground his colours. But seeing none would; I as you see have done it; Plainly I must needs confess, howbeit as near the life as possibly I could. And to you, his only son, do I devote this Image, of so rare and only a father. Your tender years perhaps, will for a time dim your eye, that you shall not be able so clearly to discern, that deal of worth that is here portrayed, and shadowed out. But Pictures, are always best discerned some distance off; and therefore my comfort is, that although, not now, yet in time you will: The which time being once come, let me desire you, that whatsoever excellency you find here expressed, you would be pleased, to embrace, and follow; shaping yourself and all your actions, according to so noble, and excellent a Pattern. So, whatsoever honours, your Father in his life possessed, you his son after him shall be sure to inherit, and the same blessings that attended him, shall questionless, be doubled upon you. The which I shall not whilst I live cease begging at the hands of our heavenly FATHER. Always resting  
Your poor friend, Timoth: Oldmayne, alias Prick.   

CLARISSIMIS ILLIS viris, D. Laurentio Chaddertono S. Theol. Do ri, & M ro Collegij Eman. Cantabr. D. Samueli Wardo, S. item Theol. Do ri, & Collegij Sidneij in eadem ACADEMIA Praefecto. NECNON Guilielmo Bedello, de Horninger, johanni Heyleio de Buria S ti Edmundi, Thome Turners de Ousden, johanni Plaifero de Debden, & EZechich Edgaro de Halstead: Pastoribus vigilantissimis, Theologis dignissimis, Amicis suis multis nominibus colendissimis, TIMOTHEUS OLDMAINUS aliàs PRICKUS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
MIrabimini sat scio (viri dignissimi, praestantissimique Theologi) quae me nova ambitio impulerit, ut quem hactenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à publico omni hominum conspectu secluserit, nec passa est blandiens illa, & amica animi a forensi strepitu remoti quies (quam ab ineunte aetate studiosè sum sectatus) for as prorepere, nunc derepente, nescio quibus aestris agitatum videtis, in ambitioso hoc, scripturientium theatro versantem, ubi censorum, cum spectatorum multitudine, contendere videatur. Nullum me (credite) anteactae huius solitudinis, coepit fastidium, nulla conditionis novae erexit affectatio, nullus gloriolae tumor inflavit, ut inter neotericos scriptores (in levi hoc praesertim & umbratili scribendi genere) nominis splendorem ambirem. Nusquam mihi magis volupe erat, paterna spectare rura, & proprij camini fumum. Satis mihi est, abunde satis, minutuli huius, quod Dei Opt. Max. munere concessum est, imperturbata possessio. Quaerant sibi (si Dijs placet) naminis & famae perpetuitatem, quorum animi superbioribus gloriae statibus intumuerunt. Agant, & furtivis aliorum pennis, ubivis loci volutent. Volutent (inquam) illi; ego satis mecum praeclare actum putavero, si possim humi repens, eorum & observare insipientiam, & irridere vanitatem. Nunc verò (viri clarissimi) eò loci res nostrae positae sunt, ut (vel vobis judicibus) nequeam me diutius continere; ex illo (quem dixi antea) quietis nido, excussus, cuiusdam Theologi nimis sedula diligentia. In illas etenim angustias me adegit huiusce hominis intemperies, ut vel scribendo levitatis, vel ingratitudinis non scribendo, notam mihi inuri patiar. Nimirum illud est quod inquit Comicus, Lupum auribus teneo, cuius sive detinuero, sive dimissero, morsum non sum effugiturus. Haec dum mecum penitius, & diuturna adhibita deliberatione perpendo, quod potui unicum, elegi (è duobus malis judicio meo minimum) acerrimam potius, cuiusuis homuncionis censuram subire, quàm vel minutilam, erga dignissimum hunc virum, liberalissimumque Patronum, ingratitudinis maculam, feram mihi aspergi. Deum interea testor, nisi crebris amicorum eruditissimorum, quorundam Theologorum efflagitationibus, propriaeque existimationis (quam date veniam, si integram & illibatam conseruare cupiam) defensione pertractus fuissem, nusquam me, ne somniando quidem cogitasse, tractatulum hunc nostrum (quem etiamdum typis indignissimum judico) typis ewlgare. Ita mihi semper in delitijs fuit quod de Galba Tacitus, Famae nec incuriosus, nec venditor. Esto tamen, (quandoquidem non possunt mea vota) necessitas obtineat & vincat. Est siquidem vel in minutilis hisce (neque enim sine hoc cadit passerculus) ductus divinae providentiae; quem ego libenter sequor, si haec tantùm duo, quae ardentissimis votis efflagito, exoravero. Primò igitur a Deo Opt. Max. supplex peto, ut conatibus hisce nostris, vtut tenuissimis, faustè & foeliciter aspiret, ut cedant in nominis sui gloriam, & Ecclesiae utilitatem. Nimirum ut dignissimi huiusce, generosissimique Equitis vitam (rudiori fortasse minerva elucubratam, & festinante descriptam calamo) in exemplum sibi proponant, cuiusuis conditionis homines, Virtutis, Pietatis, Religionis. Deinde autem, ut subitaneus huius stellae occasus, languidam illam, & torpentem, qua sopiri quamplurimos videmus, securitatem discutiat. Exempla morientium (uti ferunt) sunt documenta viventium; Futurique mali praesagium semper fuit, bonorum interitus. Perspicimus, etiamdum, miseri perspicimus, sevientem ultricem Omnipotentis dextram. Vixdum illo defuncto, 
Dom. Calthropum 〈…〉, & Edn. undum Baconem de Shrub Armigetum.  geminos insuper, Reipub, fulera, Ecclesiae columnas, summae inte●ritatis, & religionis firmamenta, quantivis pretij viros, efferri videmus. Enimuero, dum igneam illam nuperrimè impressionem obseruavi, comantes spargentem iubas, & coeli palatia occupantem; nulla mihi in mentem venerunt delirantium Astrologorum placita; quin suspicatus sum (si liceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ex beatissimis hisce Animabus, aliquam potius, ardentissimo flagrantem zelo, nostraeque salutis desiderio incensam, poenitentiae praeconem, nonaeque vitae monitorem de coele splendescere.  
Alterum est, quod à vobis efflagito (viri praestantissimi) ut dignemini nostrum hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clientelam vestram placidè suscipere. Qui eo tantum nomine, sub auspicijs vestris prodire gestit, quod ex conferto illo benevolorum, choro, nullos invenerit noster hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famae suae studiosiores: Nullum vos (expertus loquor) doctrinae vestrae, & pietatis amantiorem. Hac ego primum spe fretus, sub amoris vestri umbraculo delitescere cupiebam. Nec poteram apud me cogitare, non futurum vobis gratissimum, quod ad memoriae cius perpetuitatem cons●ruandam, vel tantillum faceret. valet (viri granissimi) & mendas omnes Typographicas, calamo emendate; Authoris autem, sub amoris tegumento velate; Clamidemque vestram, quod olim Eliz aeo Eliae mihi circumijcite. Deus conatibus vestris sanctissimis juxta, & pijssimis foelicem successum praebeat.   

GOD'S Rebuke.  Psal. 39 vers. 11. 
When thou with rebuke dost chastise man for iniquity, thou as a moth makest his beauty to consume: surely every man is vanity.  
AS oft as I have considered with myself (since this heavy accident befell us) of the worth and dignity of him whose body we have now committed to the earth; so oft hath the consideration thereof made me (though in vain) desire either a longer time, or more days for the better fitting of ourselves for the solemnizing of those his Funerals: or seeing that necessity driveth us within the compass of one: that then we could with josua lengthen this our day making of one, two; yea if it might be, of every hour of the same, a day, that so nothing might have been wanting in the least respect; for the further adorning and setting forth of these his Funeral solemnities. For shall we indeed suffer so fair a star as this, thus fatally to pass away without any more remembrance? But it is the hand of God that hath done it, 
a Ps. 39.9.  let us be silent, it cannot be avoided, let it therefore with 
b Apo. 13.10. Heb. 10.13.  patience be endured. Neither do we despair at all of the favourable censure of wise and virtuous men, for our more than ordinary haste (as may be thought) in this his burial. Especially when as they shall understand that it was the mind of the deceased in his lifetime, that things should be thus ordered. Oft times in his health desiring, of his dear Wife and now desolate Lady: oft times of his dearest friends, that if God saw so good that he should end his days before them, that they would be pleased as to see his body in a decent and comely manner committed to the earth; so in doing of the same that all needless and superfluous expenses should be aavoided: He deeming the money laid out upon the same of all other worst bestowed, considering that usually such assemblies were rather meetings of not and excess, then of any true humiliation. Well then let others have their pompous Obsequies, neither he nor we do envy them; And let them if they please hire Trumpets to sound out and proclaim to the world those their virtues, which till then the world never took notice of. Only let the world but speak what it knoweth here, and it shall be sufficient for the honour of this worthy Gentleman, though none speak for him, nor he now a word for himself. Bury not therefore in oblivion, oh forgetful and ingrateful world,  
1. His Piety and Devotion to Godward.  
2. His Integrity and uprightness toward man.  
Two things indeed principally deserving our consideration here on earth, especially standing as they do upon record in heaven, being written (I make no question) long ago in a book of remembrance before the Lord: there they were recorded, and there they are now rewarded. And these likewise are the two things that I purpose to insist principally upon in passing through the life of this worthy person: the which being done, and something spoken likewise of his death: then will I by God's favourable assistance proceed on to lay forth such principal instructions, as that portion of Scripture, which according to the few hours allotted me, and I had leisure to think of, will afford unto us.  
But before I come to any of these I must here crave pardon: First if I shall more hastily and with a drier foot pass through things, then is of the greatest part of this Assembly either expected or desired: ingenuously confessing that at this time I am not at all mine own, neither will Passion and Sorrow once free my heart, or suffer me by any means possible to enlarge myself: my greatest comfort being this, that the virtues of this so rare a jewel are so well known, that the jewel itself needeth nor greatly my commendation: neither doth this Blessed wine desire an Iu●girland. Let me hold my peace and the dead speaketh sufficiently, in the place of silence, he is not silent, he ceaseth only from his labours, and his works they follow him.  
There is a second thing likewise (which if it be a fault) then as for the former crave favour, so for this only a favourable construction: And that is for seeming as perhaps I shall this whole discourse of mine thorough, with too dim, and careless an eye, to neglect and overlook such external things which notwithstanding, in the view doubtless of many here (sure I am of the most part in the world) are held and reputed, of highest esteem and reckoning. And these are Antiquity of Family: Generosity of blood: Fair Lands: Large possessions: together with Nature's richest benevolence, those Gratuita dona (as the Schoolmen term them) all which I confess in no wise aught to be neglected, much less contemned of any. For in doing of the one, man shall not discern two things in God which are indeed most remarkable.  
First his absolute power in disposing of these glittering things here in the world according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure of his. Secondly his infinite wisdom in this his disposition whereby things thus forted serve most excellently not only for order, but likewise for ornament.  
And then secondly, in doing of the other he shall not give Honour her due according to that Rom. 13.7. Cui honorem, honorem, and honour to whom honour is due. Neither would I have any ignorant (but where is he that heard of this Worthies name that can be ignorant) how the world's great Benefactor was no Niggard at all in bestowing even of the fairest of these his favours upon him.  
For first can that Family, trow you, be of yesterdays beginning that hath brought forth so many? Or an ignoble stem that yieldeth especially in this fading and decaying time of ours (inleed our winter) so honourable a branch? 
Descended of that ancient Family, as Cambden termeth it, of the Lewkeners in Sussex. His mother a Coheir of the Heighams'; a branch of a noble Family in France vid. Mount his Esays. lib. 2. c. 16.   
Or secondly, can it be an empty or beggarly Fountain which being seated under so rich and glorious an 
c The Church so compared, Isa. 4. and Psal. 68 judg. 8.2.  Hill was fed continually with three such pleasant Rills, namely, Prudence, Fortitude, and Temperance: whose waters never failed until at the last this cruel and unmerciful eastwind dried up, as you see, and quite cut of the pleasant spring and source thereof. But in this so great variety let it be sufficient for me to glean (the gleaning of this Ephraim, being a great deal better I make no question then the whole vintage of many an Abieser) though not every thing that may happily make either for his greatness or goodness, yet at the least some one or two, the most principal which may serve a little to elevate these drooping eyes of ours, too much I fear me fixed upon his outward loss, to the due consideration of his present gain, and instant happiness.  
And these shall be no other but those two things before mentioned, and whereof I desired the world to take special notice.  

1. His Piety to Godward.  
2. His Integrity toward man.   
The which as they are in themselves things most excellent, so do they by reason of this their excellency, more grace and beautify him in whose breast they are then all the gifts either of nature of fortune. For the best of those do but reddere virum: but the least of these do reddere Diwm: By the others help a man may perchance go beyond brute creatures, but by the help of these beyond 
d Being changed into the Image of Christ 2 Cor. 3.18.  himself. But to speak briefly of these things (as I may, not as I would) and the dignity of the person deserveth. First for his Piety to Godward: who more pious and religious than he? Witness those Sacrifices of his, the fruit (as may be judged, if a man may judge (as indeed he ought) the tree by the fruit) of a true and lively faith. 
Matt. 7 17. Luk. 6.44.  That we may understand what those Sacrifices were the better, we must here consider, 

1. Their Nature.  
2. Their Number.    
Their nature: they were evangelical, such as the Apostle Peter mentioneth in his first Epistle and second chapter, verse 5. terming them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual sacrifices, in way of opposition to those carnal and ceremonial rites, abolished and removed altogether by the brightness of the Messiah coming. 
Vsitatis est Paulo, quicquid est in fidelitus; & a fidelibus proficiscitur, & eorum fidem testatur Sacrificiorum nomine intelligere, Beza.   
Secondly, for their number, they were these three principally.  
1. The Sacrifice of Prayer, Praise and Thanksgiving.  
2. The Sacrifice of reading privately, and of hearing the word of God both read and preached publicly.  
3. The Sacrifice of Alms and relieving the poor.  
For the doing of all which as he had his specia I warrant, so in doing of the same none that I know more frequent.  
And first for the Sacrifice of Prayer and Thanksgiving, he had his several Altars where he offered the same continually.  
First his private one where he offered a special sacrifice twice at the least, or thrice every day.  
Secondly, he had his Altar more public, where his morning and evening sacrifice were constantly performed.  
For well did he consider, that as prayer is a sacrifice to God, so is it a succour unto man. It is that wherein God is much delighted, and Satan most terrified, wherewith blessings are procured, and plagues prevented. In prosperity jacobs' Ladder whereby the soul of a Christian hath a sweet society with God: and in adversity Noah's messenger, never ceasing coming and going until at the last it returneth with an Olive lease in the mouth, the sign of peace and reconciliation. This made this honourable Gentleman so careful as he was for the performing of this duty, and that not only by himself alone, but in company likewise with his family: no day ever passing him (to my knowledge) since he came to be a settled housekeeper, wherein his manner was not (whatsoever resort was with him, or how great the business was that befell him) to have his family gathered together, and there himself (if no Minister were present, after a chapter once read out of the old and new Testament, and a Psalm sung) upon his knees not only to bless that God that had given life and being both to him and his, but also humbly to crave of him whatsoever things he thought most necessary, in regard of soul and body.  
As for the second, 
2. Sacrifice.  namely his reading of the word of God privately, and hearing of the same both read, as also opened and expounded publicly, I shall not need to prove his more than ordinary diligence herein by arguments, where are so many eye-witnesses present: and if they were not, yet this our demonstration were argument sufficient; namely, the great measure of knowledge he attained unto in holy letters. Yea such a piercing insight into points of divinity the most abstruse and difficult, that as his judgement of the greatest Clerks and most judicious Divines (both near hand and further off) for the soundness of the same was much approved; so was it for the more than ordinary strain, and passing depth thereof, exceedingly admired.  
But here whilst I am thus speaking, I find my thoughts at some variance and strife within themselves, whether I should speak rather of the matter of this sacrifice, or of his manner of offering the same. To end which strife in a word, let the issue (if it please you) be this: That whereas there is no one thing the whole Scripture through more commended unto us either by variety of arguments, or more noble consequence than the sacrifice itself; neither any thing in my conceit, whereof the most here (in this so judicious and Christian an assembly) have a more honourable esteem then of it: for me to enter any commendations of the same, were a mere lending of light to the Sun, a labour altogether needless: and in the mean time a neglecting of that light which this glorious Star doth offer unto us, as a most necessary direction for the performance of this so Christian a duty.  
Now that we may look the better into the same, how he did it, we will divide the Sacrifice into two parts, and will consider of either of them briefly, and yet severally by itself.  
And for the first of these, it is his reading of the word of God privately and alone. A duty indeed commendable in all, but admirable in him, considering that it is not the fashion for men now adays, especially of his place and greatness, to take this course. And yet a lass amongst many hundreds of his rank and order (nay let me offend none in giving him his due) scarce in an age is there not (especially of his years and time) such another to be found; so general a scholar, his understanding so refined, his brain so pure, and in all kind of learning so absolute. All which he promised from his cradle, in the grass showing what the crop would be. And whereof (in my judgement) that fair Mother the University of Cambridge had a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 

He was chosen upon a day of solemnity to make an Oration in the College, being little above a years standing; which he did with great applause.  
Midsummer bachelor scarce three years standing.  
The death of his father and mother, dying within little less than twelve hours one of another.   guessing happily by those signs he then gave, whither his virtuous mind would at the length raise him: which made her so willingly to throw some of her favours upon him; and more she would have done, even of her richest, had not a sorrowful accident so hastily drawn him away from her kind embracings.  
Now the Apostles rule is generally true, Scientiam inflare, that knowledge puffeth up, and so in truth doth any other outward preferment whatsoever, either of nature or fortune, especially those in whose heart grace is not the principal ingredient: and because there are so few in whom it is, therefore it is usual as I said before, for the most in the world, if advanced, though in a small degree above others, as to have an overweening of their own worth, so to have a mean conceit of God, but especially of his eternal word, either contemning it altogether as unworthy of their hands, much less their hearts, or vilifying the same in comparison of other writings: 
2. Kin. 5.12.  esteeming with Naaman, Abana and Pharphar (though Rivers of Damascus) more excellent than all the waters of Israel, the Israel of God. But it was not so with him: for as he honoured God from & with his heart, so had he most honourably thought of his most blessed word. Alexander himself never thought more highly of Homer's works, than he did of this sacred Book. Neither would Cyprian be more traded in the writings of Tertullian, 
Tertull. opera in tanta admiratione habuit Cyprian●●, ut nullum sine eorum lectione diem prateriret, etc.  than he was in the holy Scriptures: hitherto referring all his former and latter readings, his knowledge in tongues and Arts; causing them all, not only as handmaids to grace and attend upon this excellent Lady, but also as necessary helps to make her mind and counsel best known unto himself.  
As for the second part of this sacrifice of his, namely, His hearing the word of God read and expounded publicly: therein likewise we will observe briefly these three things.  

1. His Diligence.  
2. His Reverence.  
3. His Remembrance.   
For the first, namely, his Diligence therein, we are to know, that which few here can be possibly ignorant of, namely, his constant and continued course of hearing the word of God publicly taught, both upon the Lords days, as also at all other times as occasion offered itself fit, both at home and abroad: and no marvel, for he was the servant of Wisdom, which made him with such delight to wait at his Mistress gates, and to give such attendance at the posts of her doors. 
Prou. 18.  No weather ever so tedious, or business troublesome, that could once stop or hinder him, but if she called, he was ready at her service. I never in all my time can remember, if he were at home, that he miss upon the Lord's day coming to the Church both forenoon and afternoon, but only the time of this his sickness, than indeed he was two Sundays away: it being as it seemeth now, the will of God, that neither then, nor never hereafter he should keep any more sabboth's with us here below on earth, and therefore he hastened him away to keep with himself, and the souls of the righteous, an eternal Sabbath in the new jerusalem that is above.  
As for the second, His reverend hearing of the same: let that seat of his (no more his, but now the seat of sorrow, covered to my thinking with a sad and doleful cloud) let it speak I say whether ever it shrouded, or were in the least respect a Bawd to any lose or unreverend behaviour of his: rather if it could speak, it would tell a fair tale, though in sorrowful terms, of his Christian behaviour, both in the time of divine Service, wherein he always behaved himself most devoutly, as also in the Sermon time, whensoever there was any (as seldom miss) most religiously either with his ear observing, or with his hand noting such things, as he thought most necessary to be remembered: The which behaviour of his made him to be both the more observed, as also honoured, even in the hearts of them that otherwise knew him but only by name. I remember being upon a time at Bury S. Edmond, and meeting with one by chance known to me, yet not knowing him: he demanded of me, whether Sir Edward Lewkenor were that day at Church or no? I told him that he was: so I thought (quoth he) for in all my life I never saw a man of his years and place, that gave the like attention to the word that he did.  
The third and last, is his Remembrance of things heard: A duty indeed necessarily depending upon the other two, and making through the neglect of the same, the other altogether fruitless. For you must take the heart of man as it is not only plenum rimarum, full of chinks and crannies, but withal you must consider Satan like a Vulture continually sitting by, and with his noisome bill, to the uttermost of his power opening of those passages, whereby it oftentimes cometh to pass (the danger being not prevented) that those things which are more subtle and pure, such as is the word of God, together with the sweet motions of the spirit, do suddenly leak out and vanish away, leaving behind them concupiscence herself, together with divers other carnal and noisome lusts, like a thick and hellish air to supply their room, and fill up the vacuum. Now the only thing to soader & bind up these cracks and flaws of the soul, is Meditation, and calling the word of God to our remembrance when we are departed from it: Duties not only commanded unto us in the holy Scripture, but commended unto us by the examples of the most excellent that ever lived. And to take these two asunder. First meditation commanded Deut. 11.18. Therefore shall you lay up these words in your heart, and in your soul, and bind them as a sign upon your hands, and frontlets between your eyes. And Ios. 1.8. Let not this book of the Law depart out of thy mouth, but meditate therein day and night.  
Secondly commended by the example of David: 
Ps. 119.40.  Mine hands will I lift up to thy Commandments which I have loved, and will meditate in thy Statutes. And David commendeth that righteous man amongst other rare qualities of his, that he is one that doth meditate in the Law of God night and day. So Isaak Gen. 24. gave himself to meditation: Exijt in campum, 
Etsi quidam putant, actum potius fuisse corporis quàm animi, seque exercuiffe currendo, saltando, vel domesticis suis confabulando. Deut. 6.  saith Ambrose, ut abalienaret se à curis domesticis: The more seriously to consider not only of the works of God, but also of his gracious promises.  
The second, namely calling the word of God to remembrance, is a thing commanded Deut. 6. beginning at the first verse, and so on almost the whole chapter through: where the spirit of God exhorteth to talk of the word of God in bed and at board: hîc & ubique, in all places and at all times: suitable to the counsel of the Apostle Coloss. 3.16. Let the word (saith he) dwell plentifully in you. Commended likewise first by the example of the Disciples of our Saviour Christ, whose manner was after the Sermons of their Master, to confer of things heard, as it is plain in the 13. of Matthew and elsewhere. Secondly by the practice of our Saviour himself, so willingly assoiling his Disciples doubts, and satisfying them in things that were beyond their reach And lastly by the behaviour of them of Berrea, who frequenting the Sermons of the Apostle Paul (as it is plain Act. 17.) did at their return home, call over what they had heard, with all diligence searching their books, to see whether his preachings & their Bibles did agree, especially whether those authorities that he alleged out of Moses and the Prophets, touching (doubtless) the Messiah, were so or no. According to whose blessed example was this Worthies practise, not only at other times, but especially upon the Lord's day, wherein his manner was, besides his private meditation and conference of the word of God with some special friends of his, to have his family assembled together immediately after dinner, and then after a short prayer by him conceived, to call over the princpall points of the forenoon Sermon: as also before Supper to do the like in egard of the Sermon in the afternoon: both which exercises right commendable he was wont to conclude with prayer likewise, and singing of a Psalm.  
Thus whilst others take their ease, others (as the fashion of the times now is) devote themselves to vain and idle recreations and pastimes, was this Noah (as you see) busy at his work in framing of an Ark, for the saving of himself and his household.  
Neither let me here forget one thing before I finish this Sacrifice, it came late to my knowledge, this morning, and therefore you shall have it in the last place, (something out of order you will say) but it is no matter, fall where it will, I own it to the honour of this Gentleman. And it is, his extraordinary care that he had this last Easter, for the fitting and preparing of his servants and family, for the right and orderly receiving of the blessed Sacrament of the body and blood of our Saviour Christ: all which he did not only by prayer, and reading of the word of God (his usual course at other such times) but with the same he adjoined then a grave speech, a zealous exhortation of an hour long, wherein to the admiration of all that heard him, he laboured as to inform their judgements, of the nature and end of the Sacrament, so to quicken and stir up their affections, to come with a more hungry desire and appetite to these holy mysteries.  
The which speech of his as it was Sacra concio, so was it indeed Cygnea cantio, his sweet and farewell Sermon, where whilst he spoke, his soul was (no question) ravished with that whereof he hath now the full fruition. That fair River that he exhorted other to seek for, he doth now sit by, shading himself under the tree of life, and satisfying himself with the pleasures of both.  
And this shall suffice to have spoken of the two first Sacrifices: now are we come to the third and last Sacrifice of his, namely, his Alms and relieving of the poor.  
In treating whereof I purpose wholly to abridge my thoughts: and whereas much might be spoken, to speak little, at the leastwise not so largely as I spoke of the former; a word or two shall serve only as a taste: 
Arron by a cup of wine gave the Gauls a taste of all Italy. Plutarch. in vita Camilli. And the xii. messengers that josua sent, by a bunch of grapes the fruitfulness of the Land of Canaan.  for by a drop a man may easily gather the riches of the whole vintage. divers things I know are required at the hands of every Christian for the gracing of his sacrifice, and making of it acceptable before God. But for brevities sake we will consider only of these two.  

1. That the Sacrifice be commanded.  
2. That it be cheerfully performed.   
The first of these is most necessary, that it be of Gods appointing, else it falleth within the compass of that Rom. 14.23. Quicquid ex fide non est, peccatum est: Whatsoever is not of faith, is sin: a mere Ethelothreschie or human invention, a toy of a man's idle brain, and therefore by no means to be endured in the service of God. And as necessary likewise is the second: the same Apostle showing a like reason 2. Cor. 9.7. Nam hilarem datorem diligit Deus: For God loveth a cheerful Giver. Yea Cursed (saith the Prophet jer. 48.10.) is that man that doth the work of God negligently. Both which my desire is may be well observed, seeing that by the one a man shall easily discern, the worth of the sacrifice, and by the other, his worthiness in offering the same.  
And first for the sacrifice itself we must take it, as it is indeed, a thing highly commended unto us in the holy Scripture both for the nature of the same as also for the great account, whereof it is with Almighty God. And therefore the Apostle Paul telleth the Philippians that it is a sweet smell: A sacrifice acceptable, and well pleasing to the Lord. And the Author to the Hebrews exhorteth the Hebrews, 
Heb. 13.16 Deut. 15.11. Isa 58.10. Rom. 12.13. jam. 1.17.  and in their persons all other Christians, in no case to be negligent herein: assuring them that with the same and such like sacrifices God is well pleased. Neither is the Spirit of God more large in commending any one sacrifice than he is of this.  
And no marvel, for there is none besides that I remember, whereby a man may either in the time of prosperity, get unto himself a more assured testimony, of the sincerity and uprightness of his heart, or gain a more sacred anchor, which being fastened upon the promises of God in time of adversity, he may, by means thereof certainly expect an issue both happy and comfortable.  
The consideration of all which doubtless, exceedingly encouraged and heartened on this honourable Gentleman, as to do the first the duty itself; so in no case to be negligent in the second, but to do it with all alacrity and cheerfulness. Neither can the latter of these which is the only beauty of the former, in my judgement better be discerned then by these two things especially: 

1. Frequency.  
2. Constancy.    
For doubtless the uncheerefull Giver cannot hide himself; but either he giveth nimis parce, aut non diù: Too sparingly: or not long: his candle, being suddenly drowned in itself.  
Too sparingly: first for matter, it is like saul's offerings: 

First, the worst. 
1 Sam. 15.9.   
Secondly, but spoils.    
Secondly for manner it is Nabals feast now and then, once a year it may be, and it may be seldomer.  
Or secondly not long, the sacrifice pleasing them for a time, 
Mal. 1.13.  but at length they snuff at it, and it is a wearisomeness to them: It is like saul's armour upon the back of David which in the very proof proves too heavy. But it was not so with him, his house being indeed the seat of hospitality, and his gate the seat of mercy. A Stranger (if of any desert in the world) was always sure here to find loving entertainment both of the Master himself; as also of the whole Family. Peter had a great deal worse usage, for coming only to the high Priests fire, than a meaner person, yea perhaps one, that served a great deal worse Master, for coming to his Table. A small acquaintance, would in his house procure a kind welcome, and seldom or never, did any depart from the same, without exceeding great contentment.  
Secondly as hospitality dwelled in his house; so did mercy at his gate, in a fair house built of purpose for her, whose doors like the temple of Peace, stood always open, 
Seldom under 30. And some days 40. Their provision on the flesh days broth and beife, or mutton; besides bread and bear. And on the Fridays Broth and Fish with bread and bear.  and great resort there was of persons daily haunting her courts: but especially three days in the week, when she made more large provision then ordinary.  
Certainly a blessed sight was it then (which no eye but one frozen in the place, could see, without blessing) to behold Christ thus feasted in his members, and such a number of distressed souls, aged persons, and young children, the widow and the fatherless, so plentifully provided for. Neither did his noble and liberal hand hold itself satisfied only with satisfying their hungry stomachs except it did dilate itself likewise further, in providing covering for their nakedness, and comfort against the injury of the weather. And therefore his manner was these divers years together, according to the time of his age, and years of life, to distribute garments here and there to several Towns, round about him (this year amongst other giving 32.) for the appairelling and clothing of so many poor and miserable creatures. I love not to tell wonders, this is of truth, I lie not: Nay alas I speak not half of that which my soul is privy to: of his Christian behaviour in this kind: For you hear me not speak all this while (as I might) of his bountiful mind to many other pious and religious uses, maintenance of learning, relieving of prisoners, to whom I have known that he hath sent a brace of angels at a time; Neither of his tender care that he had of his poor neighbours oppressed with sickness sending them continually things necessary for their comfort, and oft-times horse and man for a Physician, to come to them to consider of their estate, and to apply remedies accordingly for their recovery defraying all the charge of his own purse. These things I say with many other of like nature deserving indeed Cedar Tables, for brevities sake I do willingly omit, hastily turning myself, to the consideration of the reason and cause of all this, namely, what the reason should be, that in these dead and lumpish times, wherein love is waxed cold and liberality out of fashion there should notwithstanding one be found, so liberal, so merciful? now the reason I take to be partly, from nature, but principally from grace.  
First for Nature, it were indeed a wonder that one having his breeding, descended of Parents, to their lives end, of such renown, and honour in the world, as for other their rare qualities, so for their bounteous and liberal minds; great hospitality, and tender affection to afflicted souls: for him I say thus bred to be base or miserable, were not only a wonder, but I say more, a thing altogether impossible; Especially if we join with this, a second, namely, Grace: (which if it were hereditary as the former oft-times is, I might well say likewise, he received from his worthy Parents) how ever not traduced, yet infused into that breast of his, naturally inclined unto liberality, by means whereof his Faith did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabound to every good work. For how could it otherwise be, 
2. Thes. 1.2.  so fair an Olive, springing from so rich and sappy a root, and seated in so lusty a soil, (fatted with the blood of Christ, bedewed daily with the sweet influences of his eternal love, and the son of righteousness, casting so continual an aspect upon it) but it should be always flourishing exceeding fruitful?  
Neither must I here forget, in speaking how liberal this worthy Gentleman was to others: the exceeding liberality likewise and goodness of the Lord toward himself, dealing with him much what as he dealt with Abraham long ago, in regard of that dear yet willing sacrifice of his in devoting to him his son: Now see the goodness of God, he took his sacrifice wherewith he was highly pleased, and yet in the mean time Abraham had his son: Just so was his dealing with this worthy Gentleman: he received continually this with other sacrifices from him whereby he was much delighted, and yet for all this he had his son, he enjoying (my meaning is, in regard of these outward things) what possibly could be desired. And certainly who is there especially if acquainted with his estate, his come in, & doings out, but would have concluded, that surely he must needs greatly hinder himself by taking this course: and that either he must of necessity abridge himself of some of those privileges belonging, especially to men of his place and degree; or else run himself into debt, or otherwise diminish his Patrimony. But none of these I can assure you, and therefore a conclusion built upon false principles. For first of all he carried himself like a Gentleman in all respects whatsoever, whether you regard his apparel, his attendance, and lastly his pleasure, keeping as he best liked both Hawks and Hounds as well he might, not only in regard of the ability of his estate, but ableness of his mind; who knew right well to put a difference between the use and the abuse, between a recreation now and then, and a daily and continual practice, only using the same as physic, to cleanse his thoughts and make him the more fit for the labours of his calling.  
As for his owing I confess he was in debt, the which for mine own part, 
His debts not above a thousand pounds, of which the charges of the Shreivaltie came to five hundredth pounds of the money.  I marvel was not double, considering that to my knowledge the year before he died, he disboursed out of his purse a thousand pounds I speak of the least, more than ordinary.  
But as for the latter, namely, making away or imbeaseling, of any part of his Father's inheritance, I may justly speak for him, as Nabaoth speaketh for himself Absit illi à jehova: Neither do I remember that ever he sold one acre, which if he did, then sure I am, that for that one he bought two. No let this be the portion of him that forgetteth God. 
job. 17.14.17.  Let him, indeed be rooted out of his dwelling, and dwell in an house that is not his; Let his remembrance perish from the earth, and his name in the street. And let this Worthies portion be To scatter and yet more increase: 
Pro. 11.24 Eccl. 11.1.  Let the bread that he throweth upon the waters return to him again. 
2 Cor. 9.6.  Let him lastly sow plentifully and reap plentifully, not outward things alone, fading and corruptible, but such things indeed, which are invaluable, peace of conscience, a never dying name, together with that Euge serve bone & fidelis, 
Mat. 25.21  in the kingdom of God.  
And so much likewise shall serve to have spoken of his Piety.  
Now as briefly as you can desire of the other, namely, his Integrity.  
Of which I speak in the second place, for that it is as I take it, a kind of fruit, budding and blossoming out of the former; Neither must it be stretched, in any case, so far as the word happily will bear, I intending only thereby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rectitude of his (as I may so term it) or that uprightness of his conversation before men. A thing that job amongst other excellent virtues is highly commended for, 
job. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: compl.  He was (saith the Spirit of God) Rectus, a right down man, as I may english it, or as some will have it justus erat a just and true dealing man, much what like Nathaniel, An Israelite in whom is no guile. Now that we may look into the uprightness of this Gentleman's conversation the better, we must consider him, 

1. As a private Christian.  
2. As a public Person.    
Neither shall he need at all to fear (his behaviour in both estates being so excellent) the verdict, of his Country, nor for his trial herein, refuse at all, to put himself upon the same. For although the world I confess, be now grown old, and the elder in my conceit, the more clownish and foul mouthed, seldom speaking well of any, and ill of most, yea oft times they speeding worst that deserve best at her hands: yet this quality she hath, that when they are not, then to love them, and when dead to commend them. Too Crocodile-like I must needs confess, never to respect a man until she seethe his pale, and dying face. All his life time to stand, crying with the deceitful Buyer, nought, nought, and then only when she seethe him hastening to the slimy valley, or that he hath already pitched up his Tabernacle there presently to change her note with Ahuz, 
2 King. 13.14.  Oh my Father, my Father, acknowledging the greatness of her loss together with her former ingratitude, well, this I persuade myself will be her dealing with this blessed Knight, whilst he lived and she enjoyed, his comfortable presence, then giving him scarce a good word, or otherwise speaking, very little of him that merited so much at her hands, writing continually in 
a The Pythagorians wrote their anger and fall out in water, & whatsoever good deeds were done them in steel.  dust or water that which deserved engraving in steel or iron: yea oft-times for all his kindness giving him 
b Witness the dealings of divers of his Tenants with him at a general Assizes held at Bury St Edmond, Ann. Dom. 1614  Nabals thanks, yet now he is gone he shall be both justified as also largely commended. For instance let a bill be framed, and the world's hand desired.  
1. First whether as a private Person, he were not a most strict observer of his covenants? Most just in all his dealings, his word, being not always as good as a sealed evidence?  
2. Secondly whether he were not merciful in letting of his Farms, whether he did gird of his Tenants with his Leases as the manner of Landlords now adays are (whereby things are as plentiful at their Farms as it was at the rich Citizens in the 15. of Luke, where the poor Prodigal durst not fill his belly for beguiling of the Hogs) and did not rather let them in such a reasonable manner that his Tenants living upon the same, were enabled, both to bring up their children in good nurtriture and the fear of the Lord, as likewise to do good in those places where they lived, as smaller wheels moving according to the motion of the greater?  
Thirdly, 
Ephes. 6.9.  whether he were not exceeding loving to his servants, and not stern and bitter unto them?  
Fourthly, 
Deut. 24.14.  whether the hirelings-wages were not duly paid him, to his full content?  
Again, secondly whether as a public person a Magistrate his principal care were not to beat down vice and to advance virtue?  
Secondly, whether he did ever take a gift out of the bosom, to prevent judgement, and did not continually, without any sinister respect whatsoever set himself, to support the truth and suppress falsehood?  
Whether, lastly his whole endeavour did not bend itself, as to maintain good men and good causes, so to quell and daunt the profaneness, and outrageous disorders of the times?  
Let I say such a bill as this be now tendered unto her and without question you shall have her hand that it is Billa vera, a virdict true in all points: But suppose she should most ingratefully refuse, surely the matter is not great, seeing there are so many, and of no mean credit, whose sorrowful countenances are at this time in mine eye, who both knew the truth of this as also of the rest that hath hitherto been spoken concerning the blessed life of this worthy Person, and will be ready I doubt not upon any necessary occasion to aver and justify the same.  
And thus have I (I know not how) trodden a blessed way, the way wherein this blessed man walked, and richly adorned it was with many a delightful flower. Those that I have offered unto you, to my thinking were the fairest. A clearer eye, perhaps (especially in such abundance) would have spied out many more, of like nature and of as excellent a gloss: but these though few, yet in my judgement are sufficient for the discerning of those two things, that in the entrance to speak of his life, I propounded to your considerations.  

1. His Piety.  
2. His Integrity.   
And therefore contenting myself with the same I will leave speaking any further of his life, and come to his death, the occasion indeed of a lamentable Metamorphosis here amongst us: Bethel, being as you see strangely changed into Bochim, the habitation of delight into the house of mourners.  
Now for his death we are to know, it was much what such a one as Caesar desired.  

1. Short.  
2. Unexpected.   
Neither must I be mistaken for saying it was unexpected, as though this Christian Gentleman, had either made a covenant with death and the grave, or put the evil day far from him: doubtless he that taketh but the least survey, of his virtuous life shall easily perceive the contrary; that he rather (as appeared by his more, then ordinary employing of his Talon) was continually expecting his Audit-day; when he must of necessity make up his reckoning. And as for the tempest that is now fallen, he did like a wise Pilot descry it long ago afar off, and did not only fit and prepare himself for it, but did with many sweet and comfortable words hearten on and encourage his dearest friends patiently to endure, that which in his wisdom he saw, would not long be avoided: To us only it was both sudden, and in very truth altogether unlooked for: for who would have dreamt of this some 12. or 13. days ago? or what reason had we (who were in his company both eating and drinking, merry and cheerful, seeing him as like to live as he was many a day before) to entertain the least melancholic thought of his Fatality being so nigh? But let me answer myself; reasons there were many, but if none, yet his eminency in grace had been reason sufficient: for the more the mountain hath in height, the less it hath in shadow, and the higher any person is in esteem with God, usually that shadow of his (I mean his life) is wont to be the shorter. What remained after Hester was fully purified, and every way meet for the embracings of so mighty a Prince, but to be taken immediately into the Royal Palace? It is reported of Henoch that he walked with God: and presently after the text saith, he was not found: and the reason is there likewise expressed, for God took him to himself. Neither in my judgement is it any way fitting, that such favourites as these should be long absent in this sorrowful vale, out of the presence of that great Monarch of the whole world, who doth not only love them most entirely, but hath also so liberally provided for them a satiety of pleasure every way so absolute.  
And beside, as we soothed up ourselves with vain hopes in his health, so did we likewise the greatest time of his sickness. Howbeit herein we are not much to be blamed, we being persons beguiled altogether through the deceitful working of the malady, which continually hid itself in those secret and vital parts of his: neither did death ever unmask itself (but like a subtis l Headsman went cloaked up & down) until on the sudden it gave him his deadly blow. And surely the time was very short, not many hours before his dissolution, or ever we had the least suspicion of the same. For is it not a strange thing that the death of his disease should be a forerunner of his own? The day before that his last, to our thinking and his own feeling, his Fever having quite left him. Nor did he all his sickness through, show himself more cheerful, nor yield unto us a more assured hope of his recovery, then at that time. And therefore I would desire all, especially those whom his death more nighly concerneth, to bear the same the more contentedly; seeing that now it is so easily discerned to be no other thing else but the mere pleasure of God, thus hastily (and in the flower of his age) to cut in sunder the thread of his life. The blame I know right well will (especially of the ignorant multitude) be laid upon that learned man his Physician, whom both for his great skill in that his science, as also his extraordinary care over his so much respected a patiented, I shall for mine own part honour whilst I breath. But brethren let them and us all know, that if God shooteth his arrow, it is not the shield of man or Angel that catching the same, can keep it possibly from the sides of him to whom it is intended. Neither is there any Balm so sovereign, that can heal the wound that death maketh. Let him therefore have his due, he went as far as Art could lead him: if it had pleased God to have seconded his labours, we ought (as I make no question we should) to have been most thankful; how ever, we must be content, knowing that although this be unexpected of us, yet of him long since determined, when these days of his were numbered that are now fulfilled.  
Again secondly, that I may hasten to his last and dying breath, we are to know, as his death was unexpected of us, so was it doubtless for this Elects sake exceedingly shortened: God herein answering him his continual desire, which was that in his last sickness his soul might part with as little sense of the body's misery as might be. For we are to know, that until the Thursday at night before his death (he dying the evening following) and only some two or three hours preceding his end, his pains were not great, but only such ordinary Symptoms as commonly attend upon a Tertian Ague. Howbeit, upon the Thursday at night about 9 or 10. of the clock, he grew (contrary to our expectation) much fainter, and drawing his breath far shorter than he had done all the time of his sickness before, yet we still held our former thoughts, hoping of his recovery, until between 10. and 11. of the clock at night, when death showed herself plainly striking him to the heart with a sudden cold, and instantly benumbing of one of his arms. I will not here spend time in seeking out what the reason should be of this his so sudden a change: whether he took cold lying too thin clad in his bed all the day before, or whether some cold vapour piercing in at his window, he sitting too nigh the same after he was up, drew the malignant quality inward to his heart; or whether neither of these, but only the immediate hand of God, in hastening of his end, indeed the most probable. In dubijs dubiè: Let it only be sufficient for us to know, that within one quarter of an hours space through the wisdom and great skill of the Physician his arm and body were restored to their former temper, and himself likewise after a while brought to take some tolerable rest. Notwithstanding in the morning there we easily discerned in him a great alteration, it being by this time written in his countenance whither he would. And yet at that very time, and so divers hours after, he was of so strong and able a body, that we did not at all imagine that his departure had been so nigh, but persuaded ourselves that he might live at the least until the morrow after, which was the eleventh, and his critical day. But God (as the event showed) had otherwise determined, appointing that day to be his last, with the end whereof he should end his life: upon which day (it being as we know according to the time of the year May-day) his desire was in the morning to be removed into another chamber, intending only (as it should seem) there to rest himself for a time, before he should remove into the chamber of so great a presence. Well his mind is satisfied, and he accordingly brought thither.  
After which time there was no apparent change in his estate to be descried in him, from that it was in the morning, until 6. of the clock at night, at which time both his speech, and (to the judgement of those about him) his understanding likewise were at once taken from him. The news whereof being brought unto me (for at that time I was not with him) did at the first hearing somewhat amaze me, yet hastening into his chamber, I found the report too true, for there he lay as a man in an ecstasy, neither hearing nor regarding: only to my thinking inwardly wrestling with some strong and violent temptation. Whereupon pausing a while, I asked him whether he knew me? his answer to my thinking was No. Well Sir (quoth I) if you know not me, I pray Almighty God give you the full knowledge of him, in whose knowledge alone there is life eternal. But Sir it is your mind (is it not?) that we should pray with you: what answer he made me I could not well discern; but whatsoever the answer was, we regarded a great deal more the present necessity then the voice. Whereupon we all that were present there fell down upon our knees before God, and with what earnestness of soul we could, we humbly besought his Majesty to take pity upon him in this his agony, to give him the sweet fruit of all his former labours, and comfort of all those blessed and gracious promises that carefully he had laid up against this time specially: not to suffer him to be tempted above his strength, but to afford him an happy issue with the temptation. Lastly, if in his infinite wisdom he saw so good, then to afford him (if it were his pleasure at that time to take him out of the world) at the leastwise so much liberty as to give satisfaction to the world of that full assurance that he had of a better life, and his lively expectation of the crown of immortality.  
The which prayer of ours was no sooner ended, but it was for the most part as graciously answered: for immediately after was both his understanding and speech restored unto him, and he thereupon suddenly broke forth into these or the like speeches: Lord God jehova have mercy upon me. Holy, holy, holy, Lord God have mercy upon me. Oh jesus Christ that sittest at the right hand of the Father, take pity on me and plead my cause. Oh thou good Samaritan, now power thy wine and oil into my distressed soul. Father if the green tree be cut down, shall the Sire be spared? If the righteous scarcely be saved, what shall become of me poor sinner?  
And thus he went on, we standing in the mean time with watery eyes about his bed, whilst he pleaded in this sort his cause with God. At the length I began again with him, ask him whether he knew me? He told me yes, and called me by my name. Sir (said I) I perceive well there hath been a conflict betwixt you and some great and eager temptation; but whatsoever it were, my hope is, that by this time it is vanquished. Oh (saith he) my sins, they are thousand thousands, millions of thousands. To whom I answered, that he did well to lay them forth to the uttermost, showing plainly thereby that his mind was not to hide any, but to confess all, as one hearty sorry for the committing the least of them. But Sir (said I) let the number of them I beseech you no whit astonish you, considering the manner of our heavenly Father is, at what time soever a sinner doth repent him of his sins, to remove his sins (though never so many) far out of his remembrance, 
Ezech. 18.21.22. Mica. 7.19.  yea to drown and bury them in the bottom of the sea. And let them be granted so many as you speak of, yet their number is finite, but the mercy of the Lord you know is infinite.  
True (said he) But my sins are scarlet sins. Sir (said I) be it so: but what saith God Isa. 1. Come (saith he) let us reason together: Though your sins were as crimson, they shall be made white as snow; though they were red like scarlet, they shall be as wool. But Sir (replied I) for that long discourse may I suppose be troublesome to you, I would desire you in a word or two to answer me these two questions: First of all, whether you be not hearty sorry for offending God your heavenly father as you have done, and whether that be not the only weight that now oppresseth your soul? He told me Yes, desiring Christ to ease him of it. Sir (said I) doubt you not of it, he will do it, you and such as you are being (as you know as well as myself) the only persons that he in the 11. of Matthew doth invite and call unto him, promising assuredly to ease them of their burden.  
The second question Sir (quoth I) shall be only this, whether you do not hunger and thirst now for the righteousness of Christ, preferring it before all the glory and riches in the world whatsoever? Oh saith he, lifting up his dying eyes to heaven, that I do: Well Sir, quoth I, hold out in this holy desire of yours, you shall (my life for yours) be fully satisfied. After which discourse of ours once ended, it cannot be imagined how wonderfully his heart was cheered, the Son of righteousness having by this time brought salvation under his wings: the love of God like the Sun oft times breaking out of a black cloud shining comfortably upon his soul: which made him desirous, as we well perceived by him, to have spoken much more. And as glad should we have been to have heard him; but by this time his glass was run, and those two loving friends, his soul and body I mean, were shaking hands, and bidding one another for a time farewell. The which I perceiving, asked him whether I should pray with him again or no? Yes (answered he) with all my heart: which words of his he drew out with a fainting breath, exceeding long: In the midst of which prayer of mine, he was heard of some in whose arms he died, to utter these words, Lord jesus I come to thee, and so lying quietly for a time (not stirring scarcely hand or foot) which is a thing to be wondered at, he dying in his full strength; within a short space after he yielded that blessed soul of his into the arms of his Saviour, in whose love he slept. Qualis vita, finis ita. The Catastrophe as you see in all points suiting the Scene forepast, he lived virtuously and died blessedly. The use that we are to make principally of both these unto ourselves, is this, that we now all of us follow his holy and Christian example: imitating herein the wary Pilot, whose manner is, passing through a troublesome Sea, wherein is both Scylla and Charybdis, Rocks and Sands dangerous and devouring; if perchance he spieth a ship gliding along before him, guided by some fair and kilfull hand, and now entered the wished Haven, to follow her course with as little aberration as possibly may be: So I beseech you brethren let us order and dispose ourselves, making his course our guide, and his life our example. Let us as little swerver from him, as he swerved from Christ: so shall we without question meet at the length comfortably together in that blessed Haven where he hath now cast Anchor: where no tempest can annoy us, or storm how boisterous soever trouble us; where a gale of pleasure shall blow continually upon our sails; where the Son of righteousness shall be our only Lodestar, and the Father and Holy Ghost be & Prora & Puppis, all in all unto us: which God grant.  
But now, for that the holy Scriptures are indeed our urim and Thummim, lively Oracles, teaching us and all the servants of God what use to make further of this and any other the like calamity: let us I beseech you now draw near to the same, and hear what the Lord speaketh to his people out of a part of that Psalm even now sung, Psal. 39 verse 11. The words are these:  
When thou with rebukes dost chastise man for iniquity, thou as a moth makest his beauty to consume: surely every man is vanity.  
The which words taken generally, are no other than a plain Demonstration wherein our Prophet doth manifest to the world what God is; how great, how glorious; in power infinite, in majesty incomprehensible: Things indeed most necessary to be known in regard of God, that man may yield the greater obedience and reverence unto him, of whom naturally he hath so mean and ordinary thoughts; imagining him, if not worse than himself, (as those Heathens do Act. 17. gold and silver) yet at the leastwise like unto himself, as it is plain Psal. 50.21.  
Now that he that runneth may read these things in God, therefore doth our Prophet demonstrate and set forth this God, though not as God doth himself elsewhere by his glorious name Gen. 3.14. and glorious works, 

1. Of Creation, jer. 5.20.  
2. Of Providence, jer. 23.24.   yet in as familiar a manner and way of comparison, comparing him and man together. Man we know of all other creatures here in this inferior world is the most excellent, coming most near to God, 
Gen. 1.26.  created after his own image, in whose breast are hidden those sparks of divine nature a little lower than God: 
Psal. 8.6.  and a little world of himself, being most valiant, hardy, and of noble spirit; before whom the beasts of the earth tremble, and whose presence the fowls of the heaven cannot endure. If then our Prophet will needs compare the Creator with the creature, with whom may he better do it then with man? And if not with him, Whereunto will ye liken me, saith the Lord? Isa 40.18.  
Neither are we indeed to imagine, as though our Prophet by this comparison of his, had any mind at all to darken or blemish in the least respect the glory and beauty of this Almighty God. Alas brethren, if he had such a thought (as far be such thoughts from us) so to conceit this comparison, doubtless this will not do it. What beauty trow you is in the silliest worm, to blemish the glory of the mightiest Prince? or what light is in a small and fading sparkle, to darken the lustre of the glorious Sun? Nay rather we ought to know, that this comparison here of our Prophet, doth serve most excellently (as it usually falleth out when contraries are compared) to set forth the wonderful difference between God and man; his power, and man's weakness; his eternity, and man's vanity. That we may yet look further into these things, let us I beseech you consider in the Demonstration these Two things 

1. The precedent.  
2. The subsequent.    
The Precedent in these words; when thou with etc.  
The Subsequent in these, Thou as a moth makest, etc.  
And withal let us observe him laying down the ground of this latter; Surely (saith he) every man is vanity.  
In the precedent we are not to behold God sleeping but waking: When a sleep no difference between the Coward and valiant man: the courageous Lion and timorous Hare: and therefore he setteth forth God, not only awake, but rousing up himself: meaning indeed to show himself a God in punishing man for his offences, and taking this course with him; then what followeth? the subsequent is, as a Moth, etc. well put both together the precedent and subsequent, and then you have the comparison whereof I spoke before, God compared to a fretting, devouring Moth: and man to a pleasant and delightful garment: the Moth seizeth upon the garment, and the beauty of the garment presently wasteth. God rebuketh man for his sin, and man withal his glory suddenly vanisheth. And no marvel, for he is but vanity. To see the comparison a little better. A garment we know let it be of never so rich a cloth, or the thread never so purely spun, let the die be Tyrian or Babylonish, such a garment as Achan purchased at so dear a rate, or Solomon wore upon his Festival days, a garment wherein Art contended with Nature, and nature only in her Lily excelled Art: yet no sooner, doth the Moth take it but as suddenly the beauty thereof fadeth. So saith our Prophet here: And the like saith Eliphaz, job 4.19. is man compared with God: make him therefore as great as you can, desire, and happy with the happiest: let Nature furnish him with her richest store, and Fortune seat him upon the height of her wheel; let him have riches, honour, wisdom, strength and what you will, yet if the Lord intendeth to rebuke this man for his iniquities, these will not serve him: for no sooner God chideth but the man with his beauty consumeth; and no marvel, for surely he is but vanity.  
But yet more particularly in the precedent we are to take notice of these three things: 

1. That there is a time of rebuking and chastening of man.  
2. From whom those rebukes and chastisements do proceed and come.  
3. The reason of the same plainly denoted: 

1. The first in these words when with rebukes, man chastened.  
2. The second is expressed only in this word, Thou; Thou dost chasten man.  
3. The third and last is the very conclusion (for iniquity) when thou with rebuks dost chasten man for iniquity.      
The first of these that there is a time of rebuking and chastening of man: as it is an infallible truth so shall I not need to spend the least time in examining and further proving the same. If any doubt hereof I would desire them to hear the Preacher speaking out of the third of Eccles. and the first verse, To all things (saith he) there is an appointed time. And the fourth verse of the same Chapter, There is a time of weeping, a time of laughing, a time of mourning, a time of dancing; Let them likewise hear what job speaketh in the 21. Chapter of his book and 17. verse How oft is the candle of the wicked lighted, and how often cometh their destruction upon them? Noting as the former doth changes and alterations in man's estate: He flourisheth for a time, but anon after he is rebuked, oft lighted and as oft extinguished. Neither can they indeed have possibly a better Schoolmistress than Experience herself whose daily lesson is, that there is no constancy at all to be expected in these sublunary bodies, nothing here but vicissitudes and alterations, sometimes well, oftentimes sick, now rich, then poor; last day singing, this day sorrowing: God giving, and God taking away. This is that I say which not only Experience, but the holy Scripture principally teacheth to be the portion both of the profane man, as also of the dearest servants of God: neither is love or hatred to be deserved by it. And for the latter if time, would suffer us to take a view of the lives of holy men, the holiest that ever lived, we should easily find the truth thereof, their estate being not always the same, but as they met some good days, so they crossed as many evil wherein were not only 
* Pressurae. Heb. 10.33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afflictions, but oppressions.  
The which occasioned jacob in my mind to speak as he did to Pharaoh Gen. 47.9. The days of the years of my pilgrimage are (saith he) few and evil. Intimating not so few as evil; yea our Saviour Christ himself was so broken and wounded for our transgressions, and the chastisement of our peace so upon him; a man of that daily sorrow, that some take the ground of the Pharisees speech joh. 8.57. Quinquaginta annos nondum habes: Thou art not yet fifty years old: to be altogether from his look and countenance so ancient and full of wrinkles, that although not fully 33. yet he looked as a man of fifty. Howsoever yet this must of necessity be yielded as a truth, else had it been a thing needless and superfluous altogether for our Saviour jesus Christ to admonish his Disciples as he doth so oft, 
Mat. 9  both of the bridegrooms departure from them, 
Marc. 1.  and also of the taking up of the Cross and daily following of him, 
Luc. 5.  if there were not such days as these: days of rebuke and tribulations to be expected, not only of the bad but likewise of the good, and that all things herein come alike to both. The which being so, then let it not seem strange to any especially to ourselves that our wheel is thus in an instant turned, and our pleasant spring strangely changed: that after so fair a calm we are beaten with so soar a tempest, knowing that this is the time of our chastisement.  
Hitherto was our Summer, and we are they alone that feel this winter. Howbeit in truth we are not alone: For neither do we suffer alone as the only persons that have seen affliction (no alas we do but sip of that cup whereof so many holy men patriarchs, 
Lam. 12.3.  Prophets, and blessed Martyrs have drunk so large a draft,) neither do we sorrow alone; for whilst we weep there are those that weep with us: and whilst we lament behold how a number on all hands do sympathise Solamen miseris.  
The second thing that we are to observe in the precedent is the Author of these rebukes, namely, from whom they do proceed, and come: the which is expressed in the word Thou, somewhat darkly I must needs confess, yet afterward in the 12. verse of this Psalm, more plainly and clearly, for there he styleth him by the name of Lord (Hear my prayer O Lord) so here when thou (that is) that mighty God having a being in thyself, dost give a subsistence and being to afflictions and chastisements: Intimating that from him is Malum poenae as for us Malum culpae, the evil of punishment, though not evil of sin. Thus God speaketh of himself, Isa. 45.7. I form the light and create darkness, I make peace and create evil. And as the evil so the evil Doer, as he further speaketh in the same prophesy, cap. 54.16. I have created the Smith that bloweth in the fire, and I have created the Destroyer to destroy. Whereupon Amos taketh it as granted in the third Chapter of his prophesy and the third verse That there is no evil in the City that the Lord hath not done. And this verily hath always been the conclusion of the servants of God, at all times, and in all ages, that whatsoever afflictions they have met withal in this their pilgrimage that the same came from God. Thus David when Shemei cursed him with an horrible curse, 2. Sam. 16.5. concluded that God had hidden him and therefore none must touch him. Thus Aaron long before Leuit. 10.3. when his sons were stricken dead before the Lord, held his peace, concluding it was the Lord that would be sanctified of all, that come near him. This lastly was the conclusion of the whole Church in general; when as manifold afflictions like a dark cloud wrapped her in on every side, Lament. 2.17. The Lord hath done (saith she) that which he purposed, he hath fulfilled that which he determined. A truth most necessary to be known in these two respects.  
The first is to comfort and encourage the servants of God, and us especially to bear and undergo, all crosses and calamities how bitter so ever, with the greater patience, and cheerfulness, considering they come from him who as a Father to all, so is he principally to the elect, Math. 6.9. Isa. 63.16. An earthly father we know may at his pleasure and as he seethe just cause, chastise and correct his child, neither aught the child to take it otherwise then well, in no cause either murmuring or resisting: and if an earthly, then much more (saith the Apostle Heb. 12.9.) may the Father of Spirits, our heavenly, and we in the mean while receiving the same most patiently and contentedly. Isaac's burden Genes. 12.6. was both heavy and uncomfortable; heavy for the matter, uncomfortable for the end: And yet as far as we can read he bore it willingly, the reason I take it is expressed in the same verse, Pater imposuit, His Father laid it on him. Whose example my desire is may be ours: What God will have let us embrace: if he will impose it let us endure it: remembering the counsel of Solomon to his son, Pro. 3.11. My son refuse not the chasticing of the Lord, for whom he loveth he correcteth. Who knoweth not that the Argument that Absolom used to persuade his Sister Tamar to patience, 
2. Sam. 13.20.  bearing as she might, the hard dealing of her brother with her, was but only this Frater est, He is thy Brother? doubtless if this were reason, as he thought sufficient to still her voice, that then cried and wept so bitterly, and pacify her wrath and fury against him, that so justly had deserved it. Then Brethren I beseech you, how much more ought the consideration of the person, from whom, this calamity is thus suddenly come (he indeed our gracious Father) to persuade, and put us on, to endure the same, with contented minds: knowing withal, First, that as he never offended us, so have we infinitely him. And secondly that it is come from that sweet hand, from whom we have all our lives long, even to this instant, received such a world of blessings: receiving then so many good things, is it not reason, that we should receive some evil?  
Secondly, this doth afford unto us a most necessary direction, to whom to resort, in this and all other our greatest miseries, surely to him only, and to no other. Intimating herein, the poor Prodigal, who being in that misery, wherein he was, would try the courtesy of no more Citizens, but went strait way to his Father; I will (saith he) go to my Father, so let us to ours. Thus do the servants of God hearten on, and encourage each other in their greatest trials. 
Hos. 6.1.  Come (say they) let us return to the Lord he hath spoiled and will heal us, he hath wounded and he will bind us up. Neither ought we to be discouraged in so doing, seeing this is he whose name, 
Pro. 18.10  is a strong Tower to which the righteous fly (flying doubtless upon the wings of their faith) and are exalted. 
jer. 31.20.  This is our merciful Father, who whilst he is striking hath his bowels sore troubled and his Repentance rolled upon him. 
Hos. 11.8.  For a little space I confess he hath been angry, but if we seek him in due time he will yet be found of us, 
Isa. 54.7.9.  yea he will return with abundance of compassion. 
Psal. 31.6.  Let the Lacedæmonians therefore in the time of danger tie and bind their Mars amongst them with gives and fetters of gold. And let us only hold and tie God, with tears and prayers; Imitating jacob who although the principal sinews were shrunk in his thigh, yet would he not suffer, 
Gen. 32.26.  the Angel to departed without a blessing.  
The third and last thing that we are to consider in the precedent is the reason why man is rebuked, contained as we heard in this word Iniquity, when thou with rebuke dost chastise man for iniquity: Now iniquity we are to know is, taken diversly in the holy Scripture: two ways especially, either for some great and heinous sin: and accordingly, do the brethren of joseph speak to him, Gen. 44.6. God hath found out the iniquity of his servants, that is their great and heinous sin, and is now ready to punish them.  
Or secondly, for sin in general agreeable to that Rom. 1.18. The wrath of God is revealed from heaven against all iniquity: And so in this place for iniquity, that is for the sin. Now sin is termed by the name of Iniquity Quia peccatum est ab aequitate alienum, according to the Apostles own expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 john 3.4. For sin is the transgression of Law. Showing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sin is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression or crossing of the Law of God. And indeed hinc lachrymae, hence it is (saith our Prophet) that man is rebuked: suitable to that Lament. 3.39. Wherefore then is the living man sorrowful? man suffereth for his sin. With which agreeth the saying of the Apostle Rom. 6.23. Stipendia peccati mors: The wages of sin is death: that is not only the reason why soul and body be separated, and nature destroyed, but the cause likewise of all that labour and travel to which man is daily subject as the sparks to mount upwards, 
job. 15.7.  job. 15.7. Iniquity I know right well, is not always the chief cause of God's rebukes, and chastisements; yet is it usually found in such as are rebuked and corrected. Let job I pray you be our example: (neither indeed do I remember any one more pregnant) whose trials as all know were exceeding great (take his own word) heavier then the sand of the sea, job 6.3. and yet the end that the Lord propounded, as the event showed, was not simply to rebuke him for his sin, but rather in so doing to try his faith and patience, and accordingly to leave him a Mirror of both, to succeeding ages. james 5.11. notwithstanding consider but the passage of things between God and him, and him and his friends, and you shall find matter sufficient, as for that, so a far greater humiliation, as he freely acknowledgeth unto God crying peccavi, Chap. 42. 5. 6. Neither are we indeed to have the least thought of injustice or cruelty in God in thus punishing man for his iniquity: For shall not the judge of the world do right? Gen. 28.14. No brethren sin is another matter, and of far greater consequent, than the ignorant person and profane imagineth.  
For first of all iniquity or sin is a crossing as we heard before and thwarting of the Law of God: 
Psal. 9.7. Rom. 2.1.13.14. Isa. 6.3.  A law first of all perfect in itself, and drawing men on more and more to perfection. Secondly a Law, of an infinite God and therefore carrying with it an infinite punishment.  
Secondly, sin as it is contrary to the Law, so to the Lawgiver himself, 
1. joh. 5.1. Coloss. 1.15.  He being light, and that darkness: He pure and that filthy: He spiritual and above, that carnal and beneath.  
Thirdly and lastly, it is that which defaceth the image of God in man, and like another bewitching Delila, 
Hos. 11.9. Levit. 11.44. Mar. 7.23.  having ensnared the unhappy wretch, never giveth him over till those beautiful locks of his (the ornaments I mean of his mind) be quite shred off, 
2 Cor 5.27  the light of his understanding darkened, (if not quite extinguished) and he of a Prince made a prisoner, 
Rom. 7.5.  
Gen. 3.7. Eph. 4.24.  of a great Lord a miserable slave, not to a few, but to all, even his meanest and basest enemies. Sin being then (as we hear) the cause usually why man is rebuked, then ought we in the first place to be exceedingly thankful to God, that for all our sins he hath so long spared us, yea the time of our rebuking being come, is it not his great mercy, that whilst the best is thus corrected, the worst are not consumed? Lament. 3. And in the next place how ought this likewise to settle our minds further patiently to endure the rod of God, diverting all our thoughts wholly from him to our selves, making us impatient with none, but with our sins indeed occasioning all this? Abner we see for a time dallieth, but ere Asahel is aware, with the hinder end of his spear he striketh: And this Egyptian robber, howsoever she embraceth, yet if she can at the last she strangleth.  
Again, sin being (as we hear) thus hateful in the sight of God, than you that love the Lord, hate evil, Psal. 97.10. Amos 5.15.  
Hate it: First, as an enemy to God. What the Father justly hateth, there is no reason in the world that the son should love. Our Father long ago began the Feud: let us I beseech you his sons and daughters continue it.  
Secondly, as an enemy to ourselves, it being the original not only of this, (as before was showed) but of all other miseries and calamities that we meet withal here in this troublesome vale: every day that hath the least, having by means thereof enough of the own sorrow.  
And therefore howsoever the fool maketh a sport of sin, Proverb. 10.23. and 14.9. let us I pray you, foster no such Scorpion in our bosoms, which howsoever (as I said before) it may fawn for a time, will at the last wound us to the heart: whose pleasures are but for a season, 
Heb. 11.25  and their end always bitterness.  
The subsequent are in these words: As a moth thou makest his beauty to consume.  
The which words have divers significations allowed them by Interpreters. We will think only but of two: And first of all they are taken 

1. Passively.  
2. Actively.    
Passively, that a man, howsoever he may presume perhaps upon himself, his strength, wisdom, riches, and many other preferments, yet is he no more in the hand of God, than the silliest moth in the hands of the mightiest man, who at his pleasure crusheth the same, and bringeth it unto nothing. The which indeed is a truth, and the only drift of our Prophet here in this place, to show the vanity of man; howbeit, the same to my thinking expressed after another manner: And therefore we will follow the second opinion, taking our Prophet's meaning altogether Actively, intending a comparison, wherein God is (as we heard before) compared to a moth, and man to a garment: The which comparison or similitude of his he rather (in my judgement) chooseth then any other, not only in regard of the secret and sudden working of God in humbling and abasing of the proudest man, but also as best suiting the profane, and yet ordinary conceit that man hath of the eternal and Almighty God, esteeming him no better than a moth or fly, and his anger but a buzz, and not to be regarded. An hard censure I must needs confess of the creature, especially in regard of the Creator; yet our Prophet seemeth to yield to what they affirm: A moth, saith he, but withal showeth, that suppose a moth, yet a dreadful one, as soon spoiling and consuming the mightiest Potentate, and most renowned person in the world, together with all his glory and beauty, as the moth doth the fairest garment and of greatest lustre. Now although that this comparison here used by our Prophet, be sufficient of itself to set forth God even in his weakness, as the Apostle speaketh 1. Cor. 1.15. far stronger than man; yet for the understanding of the words the better, we are to consider the reason of either.  
1. First, why God as a moth consumeth man.  
2. Secondly, why man so glorious a creature is so suddenly consumed as a garment.  
The reason of the former, we shall find the better, if we consider the eternal God here likened to a moth, set forth unto us in the holy Scriptures by other comparisons far more honourable, as namely Hos. 13.8. by A Bear rob of her whelps, rending and tearing the heart and call. joel 3.6. by a dreadful Lion roaring out of Zion, and the heavens and earth shaking. But of all others, most glorious are those comparisons that you may read of Dan. 7.9.10. where he is described, having His hairs as pure wool, and his eyes a flaming fire: A fiery stream going before him, and thousand thousands ministering unto him. job 15.10. Beholding the heavens, and they are impure in his sight. And job 4.18. Imputing folly to his Angels. Isa. 44.13. Crying and shouting like a man of war. Ios. 5.13. A valiant Captain with a glittering sword in his hand. Apoc. 19.13.16. His Coat-armour dipped in blood, whereupon is written (without doubt in golden letters) Rex regum, & Dominus dominantium, The King of Kings, and Lord of Lords. But of all other, that Heb. 12.29. For our God is a consuming fire. No marvel then if whilst he rebuketh, the beauty of man consumeth. For this is he that toucheth the mountains, and they smoke; and at whose rebuke the ancient hills vanish. Now the only reason why the spirit of God both here and in so many other places in the holy Scripture is so frequent in describing and setting forth of this God, is without question (as we have heard before) that man, silly man, may have more honourable thoughts, together with a more high and reverend esteem of the divine and glorious majesty, then naturally he hath. For certainly the thoughts of man in regard of God are (as I said) most ordinary and mean, as may appear 

1. By the Honour,  
2. By the Fear,   (though both his due) that are usually afforded unto him.  
And first for honour, there is no question but that honour is due to him, not only as the Father of us all, Ephes. 4.6. and accordingly doth he challenge it to himself of all his sons and daughters Mal. 1.6. If I be a Father, where is mine honour? but also it is his due, as our dread Sovereign, and King universal: which maketh our Prophet Psal. 2.11. so earnestly to exhort all sorts, yea the most puissant Princes on the earth, to do their homage daily before him for fear of his high displeasure. Now how far men are from the performance of this so necessary a duty, may appear,  
First, by the obedience that is yielded to his most blessed word, 
Psal. 110.2 Isa. 53.1.  That rod of his power, whereby he ruleth in the midst of his enemies. Who (brethren) like Ester toucheth this Mighties Sceptre, and boweth himself before it? Nay do not men rather embase and contemn the same? he saying what he will, and they notwithstanding doing what they list.  
Secondly, who doth honour this God as he ought, in devoting to him all that he hath, soul and body, 
Rom. 12.1.  a having Sacrifice, making his members weapons of righteousness, 
Psal. 24.7.  and daily opening the doors of that fair Temple of his, (his soul I mean) that so the Son of glory may come in, and not only enlighten, but enrich the same with all saving graces, Faith, Hope, Repentance, Peace of conscience, Sanctification, 
Gal. 5.21.  and such like?  
Thirdly, who doth honour him in depending and waiting upon his providence both in prosperity and also in adversity?  
In prosperity neither sacrificing to his net, 
Hab. 1.16.  nor burning incense to his yarn, but with jacob Gen. 32.10. ascribing all that he hath, his whole estate, to God the giver of every good and perfect gift. 
jam. 1.17.  Being full, not forgetting him whose stepe have thus dropped down fatness upon him, 
Deut. 8.14 Psal. 65.11 job. 21.3. & 29.2.  and whose light now shineth upon his habitation.  
And secondly, in adversity is not ready with profane Esau to sell his birthright, 
Gen. 25.34.  as occasion serveth, to free and deliver himself from the correcting hand of God, under which he ought rather to humble himself, with that holy man's resolution; Although thou killest me, yet will I trust in thee. job 13.15.  
Secondly, for the fear of God, it is that which the Lord himself commandeth and challengeth likewise at the hands of all his servants. 
jer. 2.19.  Deut 4.9. and 6.2. Prou. 1.7. Matth. 10.28. And yet who is there that feareth this God with that awful reverence that is due to him? No (alas) men fear the creature more than the Creator, the garment more than the maker. Earthly men are feared, especially Kings and Princes of the earth, and good reason, for their wrath is the messenger of death: 
Pro. 16.14.  If men fear them, than who would not much more fear thee, Oh King of Nations? 
jer. 10.7.  But the truth is, 
Gen. 20.11.  there is little fear of God at this time (I will not say with Abraham, in this place, for far be it from me by so saying to wrong so Christian an Assembly, howbeit this I may safely say) in some parts of the Land. Instances let me give you two. First, 
Gen. 6.6.  do not men ordinarily those things that their consciences do tell them vex and grieve our gracious Father as he fitteth in heaven? 
Eph. 4.30.   
Secondly, are not things usually committed in the flaming eye of God, 
Dan. 10.6. Ios. 7.21.  which men labour by all means possible to cloak and cover from the knowledge of the world? Certainly, where these things are, there is no fear of God, and if it be, sure I am no filial. And seeing it is so, how necessary then is it for every one of us to have this God always before our eyes, not only as he is described in his most holy word, but verifying the truth thereof both in rewarding of the righteous, 
Psal. 58.10 Rom. 2.6.  and punishing of the wicked, 
Apoc. 22.12.  giving every man according to his works? Let the kindness of God allure us, and his mercies showering daily upon the dwellings of the righteous, persuade us to honour and fear this Almighty God.  
If not they, then let the Majesty of God strike a terror into us, we seeing this devouring moth suddenly consuming the beauty even of the mightiest, in the midst of all their royalty. Let us therefore behold Pharaoh in the midst of his Army drowning, 
Exo. 14.20 Dan. 5.6.  Belteshazer in the midst of his cups trembling, 
2. King. 19.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sanacharib in the midst of his Temple dying, and his Epitaph over him warning all men to fear this dreadful moth. Lastly, let us behold blackmouthed julian, in the midst of his greatest security breathing out his damned spirit with Vicisti Galilae. Thus I say let us take notice of the goodness of this God, as also of his almighty power, by opening our ears to his voice, and our eyes to his works: so shall we think most highly of him, and basely of ourselves; honour him, and humble ourselves, saying with job, I have heard of thee by the hearing, but now mine eye seethe thee, therefore I abhor myself in dust and ashes, job 42.4.  
Secondly, let us (I pray you) consider as before the power of the moth, so in the last place the frailty of the garment: a principal ground or reason why it is so suddenly consumed. Surely every man is vanity.  
The which being a principle hardly believed, is therefore (as you see) by our Prophet earnestly urged & pressed. Surely (saith he) man, that is, not one man, but all, not this man, but every man, is vanity. Further, whereas he saith man, we must not take him alone, but attended likewise with all his glory, the garment with the beauty, and both but vanity.  
Let us (I pray you) single out both these, that so we may take the better notice of either.  
And first of the glory and beauty of man in the first place, being no other but the possession of those things, as we heard before, that make him glorious and renowned, as honour, riches, strength, beauty, and the like: all which he showeth to be no better than man, and man vanity.  
And indeed vanity they are, First in themselves, being most unconstant and uncertain.  
Secondly, in their promises, promising much, but performing little, nay for the most part the quite contrary happening.  
Their manner is to make men believe that they can lengthen out their days, but alas oftentimes they shorten them; that they can make them the happiest under the Sun, and for the most part they make them the most miserable, not only in bringing with them such a number of cares and troubles, but also so locking up and imprisoning their thoughts in themselves, that their souls have no liberty, scarce an hour in a year, to consider of those things, wherein the true joy and comfort of a Christian consisteth: for which their false and deceitful dealing, they have the lie given them Psal. 4.2. And the Prophet jerem. 9.23.24. exhorteth all those that have them, in no case to be overjoyed or puffed up with them. Let not (saith he) the wise man rejoice in his wisdom, nor the strong man in his strength, neither the rich man in his riches: But if any glory, let him in this, that he knoweth me that showeth mercy and judgement.  
Secondly, as his glory is, so is himself, nothing better, but vanity.  
1. First, vanity, being taken from so frail and brittle an element.  
2. Secondly, vanity, being so subject every moment to be dissolved into the same again, and in the mean while meeting with such and so many sorrows, and with so few and such mixed pleasures, that leaving the stage, he may close up his part with that speech of job, 4. I had for inheritance the months of vanity.  
Seeing then that man with all his glory is vanity, let us not then (I pray you) build upon him in the least regard placing our trust and confidence in him, No (saith the Psalmist 46.3.) not in Princes. One reason is there: for there is no help in them. There is another, Isa. 2.22. for their breath is in their nostrils. And here in my text the ground of both: For they are but vanity.  
Secondly, as we build not upon others, so let us not (I pray you) build upon ourselves in regard of any outward privilege whatsoever, seeing we are no better than others, but even vanity as well as they.  
But here let me make a stay a little, and propound two questions, which being answered, then will I draw to a conclusion.  
The first shall be this, What the reason should be, that God being so strong and man so weak, the wicked notwithstanding all this, should live, and wax old, and grow in wealth, job 2.7. These are Gods enemies, why doth he then suffer them, seeing if he please he can so suddenly consume them?  
To this I answer, that long life, together with the fruition and enjoyment of these outward things, are not always a blessing, and if they be; surely rather Esau's, yea even in Esau's eye they are not the best, which maketh him so discontented with his brother for leaving him but only this. And in truth God suffereth the wicked oft times as David did both Absolom and Adonijah from their cradle, laying the reins upon their necks, and giving them their heart's desire: his rod is not upon them, 
job 21.7.8.9.  they spend their days in ease and pleasure, and all this in the end for their ruin. Such lenity as this in man is cruelty, in God severity. A sore punishment that God oft times inflicteth upon the worst men, 
Psal. 78.29.  in giving them up to their hearts desire. The fool hath his ease, and this slayeth him.  
But secondly there are divers other special ends that our heavenly Father propoundeth to himself in all this. I will name but some of them.  
First, to allure and draw the profane man to repentance: 
Rom. 2.4.  knowest thou that the patience, and long suffering, and beautifulness of the Lord, leadeth thee to repentance?  
2. Secondly, that Asher may be the rod of his wrath and staff of his indignation, Isa. 10.51. to scourge and humble his Church, and people for their iniquities.  
Thirdly, to take away in the end all excuse from them: That thou mightest be justified when thou speakest, and clear when thou judgest, Psal. 50.4.  
And lastly, to show unto the world, that the happiness of a Christian, resteth not in these outward and fading things; but that there is another recompense of reward, 
Heb. 11.26  to which Moses and all the faithful have from the beginning looked, of higher nature, and more noble consequence.  
My second demand shall be, the reason, why the Lord thus sparing the wicked man and miscreant, doth in the mean time rebuke and chastise his dearest servants, and oft-times, in this very kind cutting them off in their flourishing age?  

1 Cor. 3.22  Now the Resolution in a word, that not only afflictions, but death itself is to the servants of God great advantage. 
Phil. 1.21.   
And first for afflictions, they serve most excellently to wear and waste away by little and little that body of death or rather sin, that is the cause of death, and whereof the Apostle so exceedingly complaineth, Rom. 7.24. These are the refining pot, 
Eze. 22.20. Pro. 17.3.  of the Lord whereby he purgeth his gold from the dross; and his cutting knife, wherewith he cleanseth his vine, 
joh. 15.1.  and is daily pruning of the superfluous branches.  
Secondly, to wean them more and more from this world, that with the Epicures they should not make their nest, hereupon the earth: or with the Israelites delight too much in this their Egypt, but that loathing the Tents of Kedar, 
Psal. 120.5  they should long hourly for the habitation of Zion.  
Thirdly, To make the kingdom of heaven (they being once entered the same) the more pleasant and delightful to them. The poor Pilgrim that hath now been detained sometime in foreign parts far from his native soil, the worse his condition hath been, the more welcome is his home unto him? with what cheer doth he enter his doors; and with what contentment doth he sit him down in the midst of his friends flocking on all hands to congratulate his return? His misery past is instantly forgotten; or if he speaketh of it at any time, it is always with much delight. Doubtless this is the estate, of all the servants of God their pilgrimage once ended, and they through manifold afflictions entered that blessed Palace, by how much they have more suffered, by so much are their joys more augmented. Here they were contemned and spurned at: How comfortable then are the embracings of that heavenly company unto them? Here naked or at the leastwise in rags and patches. How welcome then are those pure garments the precious robes of Christ's righteousness to them? Here hungry and thirsty. 
Apoc. 7.9.  How happy then do they think themselves, being once set at Table with Abraham and his sons, 
Mark. 8.  feasting and banqueting in the kingdom of God?  
Lastly, hereby those graces, that otherwise would lie hid and buried within them (or at leastwise not show themselves so clearly) are discovered and made manifest to the world. These being the sharp and cutting winds of the Lord that blowing upon his garden, cause these blessed flowers to cast forth their savour. They bring indeed darkness with them, but only to this end that the beauty of these precious Diamonds may be the better viewed and more plainly discerned.  
Secondly, as these so death itself is gain unto them, die they sooner or later; If later, than they are Scholars, longer trained up in the School of Christ, and having greater experience of the goodness of God, attain to an higher pitch in grace and fuller ripeness in Christ.  
Secondly, if Christ calleth sooner, the sooner doth Bartimeus throw off his patched cloak. And the sooner the Angel calleth Peter, the sooner doth he leave that stinking prison of his; and through the iron gate entereth a City both spacious and delightful.  
Daughters of jerusalem (saith our Saviour Christ) weep not for me, but weep for yourselves. And yet he was then approaching the gates of death in the midst of his days, and flower of his age, yet saith he Weep not for me.  
And truly, no cause at all, had they to weep for him, for now was the time, when the son of man, should be glorified: Now was he to put off that shape, and form of a servant, which for our sakes he had taken upon him. Phil. 21.6.7. now was the time come, when being wholly freed from the contempt, and scorning of all his enemies, he should be advanced above all principalities and powers, That at the name of jesus every knee should bow, Ephes. 1.21. Phil. 21.10.  
Let them therefore not weep for him, if they will weep, then let them only for themselves and for their sins.  
And as this is the estate of the head, so is it likewise of the members: however the ignorant man esteemeth them dying in the best of their strength and midst of their days, as unhappy men; yet we are to know, that this their taking away doth add greatly to their happiness. For behold death giveth to them A quietus est from all their labours, and a cessation from all their troubles. After that no more pain or grief, no more sorrowing or lamenting: 
Apoc. 7. & 21.  Their mouths are filled with laughter; and the salt tears wiped from their eyes. That pleasant Land and fragrant Hill, Mount Zion (I mean) which all their life long like Moses, standing on Mount Nebo they beheld afar of, now they cheerfully enjoy: here they walk to and fro, no longer by faith, but now by sight they see as they are seen, they know as they are known. If then their estate be thus (as indeed it is,) and far more happy a great deal than I am able to express) why should any trouble themselves in bewailing and lamenting the same which is every way so blessed?  
But will one say to me; Not sorrow? why who can with dry eyes behold such worthy persons as this cut off in the prime of their age? who for their piety, wisdom, learning, and many a noble virtue might have stood the world (if God had thought so good) in exceeding steed. Shall the righteous perish, and no man lay it to heart?  
To this I answer, though there be no cause at all why we should sorrow for them, yet there is cause sufficient for ourselves: and that in these three respects:  
First, That when we had them we made no more account of them, not knowing our good until we had lost it.  
Secondly, that by our sins we provoked the Lord to deprive of so great comfort and to extinguish such glorious lights in this Church.  
Thirdly, let us weep for ourselves, in that the evil day is so fast approaching upon us These summer birds do leave us, doubtless: our winter is coming God hasteneth so fast, his servants into their chambers, and therefore we have cause to fear that a storm is at hand. 
Isa. 26.20.  But suppose the Lord spareth the Land in general, yet good cause have we every one in particular, to look to himself, we hear what our Prophet hear affirmeth in the latter part of my Text, that Every man is vanity: and woeful experience this day verifieth the truth both of this, as also of the former: That when God rebuketh, man consumeth; and therefore it being so, let me desire you all, a great assembly here met together, (some I know only to see, but most to sorrow.) well to consider the speech of the Preacher, Eccles. 7.2. affirming that it is far better to go to such a house as this, The house of mourning, than the house of feasting; and his reason is for this saith he is the end of all men, and the living will lay it to his heart. Giving us to understand, that such places as this (where are so doleful objects offering themselves to all) serve most excellently to awaken the drowsy and secure heart of man dreaming (as before) of I know not what perpetuity and steadfastness of things here below; to entertain thoughts far differing, both of the vanity and uncertainty of all other things, so principally of man himself. And accordingly I beseech you let the temper of our thoughts be, we are the living, in this honourable Gentleman, let us behold the inconstancy of all things here in this transitory world; and in his end, the end of us all: and let us not only see but consider, and lay it to our heart: where he is now, we must all come hereafter, death being the haven, where the smallest boat, and tallest ship at the last arriveth: Yea the appointed Harbour of all the living, job. 30.30. we shall go to him, but he shall not return to us, 2. Sam. 12.23.  
Secondly, as he is gone before, and we there is no remedy must follow after, so indeed know we not how suddenly, a hint whereof, our Prophet giveth in the first word of my Text. When thou, that is, at what time soever thou intendest to rebuke man: intimating, that as there is a day and time of rebuking, so God knoweth when, it may be nearer, it may be further off, it may be to morrow, it may be this night. Thou fool, he will take away thy soul from thee.  
Sure we are, we all must die, Old men may young men must: but who knoweth amongst us all, whose lot is next, and at whose door the staff now standeth? Seeing therefore it is so, let the profane person, whose eyes the God of the world hath blinded, do as pleaseth him: let him make his rest here on the earth, and mind no other but these earthly things: let his thoughts be continually working how to pull down his barns, and build bigger, or how he may go to this or that City, and there continue a year to buy and sell: 
jam. 4.13.  putting the evil day from him: Like those whereof Isa. 50.12 calling for wine and strong drink, Come fetch wine, and let us fill ourselves with strong drink, for tomorrow shall be as this day and more abundant. But let us brethren take a quite contrary course, seeing our lives are so uncertain, to think more of our departure then ever before: practising the commandment of our Saviour Christ, Mat. 24.41. Wake therefore, for you know not at what hour your Master will come. Getting into our Lamps store of oil, that so when the voice is Ecce sponsus venit: Behold the Bridegroom cometh: we may likewise Virgins be every way fitted, to attend upon him into that presence Chamber whither this worthy person is already gone. To which most sacred place, Christ for his mercy's sake bring us all: to whom with the Father and the holy Spirit, be praise and glory world without end: Amen.   

UPON THE FUNERAL of Sr EDW. LEWKENOR.  

(1)  
AMongst the mournful multitude which stand  
With Cypress branches 'bout the monument  
Of this dead Knight, who list to understand  
His life, his death, what he, what his descent,  
With all which unto him is pertinent:  
Right glad would I this gentle task fulfil,  
But that my Muse fearing it mought be shent  
For undertaking thing beyond her skill,  
Only a Porter's place will here supply,  
To let them in, where they may read this history.   

(2)  
There they shall read, how worshipful his Birth,  
(To which ambitiously all sorts aspire,  
How e'er in other worth they suffer dearth)  
There they his wealth, (which worldlings so desire)  
There (that which only gentle minds admire,  
And doth embellish wealth and parentage)  
His Learning and Religion entire:  
I, for my part, (how e'er in this nice age  
It sound but ill, and homely seem) will span  
His spacious praises thus, He was an honest man.   

(3)  
So leaving him to his eternal rest,  
Let not my disesteemed Muse offend,  
If my respect (which ever I professed  
Both to yourself, and my much honoured friend)  
Sad Lady, I to you now recommend.  
Whose grief for his decease (if you give ear  
To your dear love) will never have an end:  
Nay but add faith against despair and fear,  
And precious hope let in your bosom dwell,  
Wherein else differ Christians from the Infidel?   

(4)  
He is not dead, whom you as dead lament,  
Only in the journey which all once must go,  
He you in time a little over-went:  
And even in duty (which all wives do owe,  
And wherein you much buxomness wont show)  
You him precedence may not well deny,  
Sith to provide against your after woe,  
For your best comfort and society,  
He hath you left (till you two meet again)  
The gauges of his love, the models of you twain.   

(5)  
To whom, vouchsafe me leave among the rest  
Which honour you and your fair Family,  
To wish all good, and of all good the best:  
Whereto Almighty God which sitteth high,  
Let say Amen: let all the Saints reply,  
And all the blessed Angels, which intent  
The care of man, this blessed note revie:  
joy you await, and comfort them attend,  
Like ready handmaids, and what ever thing  
May theirs or your delight, or new contentment bring.   

(6)  
And if my prayers of any force may be,  
Such as the Palm in midst of fresh Springtide  
In some clear crystal stream herself doth see,  
And her straight twigs, and branches spreading wide,  
Which goodly sprout and burgeon from her side,  
With silver blossoms rich embellished,  
So may you see your young Imps multiplied,  
And grow up thick like seeds in gardens shed,  
And last your own lives thread be drawn so small,  
That (not a minute ere your time) like fruitful ripe you fall.   

(7)  
Here stay my Muse, and craving pardon, kiss  
The virtuous hand of this sad Lady Gent.  
Who to her sex so worthy credit is,  
That for ten thousand women which miswent,  
Her gracious life and sweet comportement  
Shall make amends, and take away the blame  
Wherewith they all their sex have shamed & shent:  
For which her endless praise and her good name  
Like precious Incense shall on hie ascend  
To heaven, and earth endearing her with God to friend.   
FINIS.