A SERMON PREACHED AT WHADDON in Buckinghamshyre the 22. of November 1593. at the burial of the Right Honourable, ARTHUR Lord GREY of Wilton, Knight of the most Honourable order of the Garter, by THOMAS SPARK Pastor of Blechley.  
AT OXFORD, Printed by JOSEPH BARNES Printer to the University.  
1593.   

TO THE RIGHT HONOURABLE, AND HIS VERY GOOD LADIES, the Countess of BEDFORD, and the Lady GREY her Honour's Daughter, and to the Right honourable, THOMAS, Lord GREY of Wilton, his very good Lord; Thomas Spark wisheth all necessary spiritual blessings, in Christ jesus, with health & all prosperity to their own full contentation and comfort.  
SINCE the preaching of this sermon following (Right honourable) I know, you are not ignorant, how earnestly I have been requested, to publish the same in Print: considering therefore, that therein, there was set before us in that Honourable person, at whose burial it was preached, such an example both of living, and dying well, as being now by this means made further known, may through God's goodness, provoke many the better to imitate the same: and weighing also with myself, that as his death was precious, in the eyes of the Lord, so it was and is, my duty to do any thing that lieth in me, to further the continuance of his name, in blessed and everlasting remembrance; I have yielded, as your Honours see, to this request. Indeed when I preached it, by reason of the shortness of time, that then I was tied unto; that there might also be time, without staying of the assembly too long, for the performance of the solemn and Honourable funeral rites; I was driven to cut off much, that I had thought to have uttered, and but briefly and lightly to run over sundry things, which more at large, my purpose was then to have handled. All which now, I have thought good according to my first full premeditation, in print to set down whereupon, in remembering what was said, and now in conferring this therewith, some difference there will be found: But yet, that will be, not for the substance or matters therein handled, at all; but only that some of them are further prosecuted here, and urged, then for the reason aforesaid, they could be then. And to you three jointly, I have been bold to dedicate it, because as in nature, so in truth, I know the loss of this Honourable man, toucheth you three, nearest: wishing and heartily praying you, with the reading and meditation of the matters herein contained, to comfort yourselves, and to moderate your sorrow, otherwise, for the loss of such an one. For hereby you shall (I hope) plainly perceive, that he was such a one, whom the Lord of special favour toward him, hath taken hence; and that therefore howsoever, we have lost him, God hath found hi●● and that whatsoever we have lost, out of all doubt, he hath found both perfect peace, and joy in soul; and most sound and quiet rest in body. And therefore in his respect, you shall hereby find, that they that loved him most, have most just cause to rejoice. indeed in respect of ourselves, this sermon will lay before you, that there is just cause of mourning, for all that he hath left behind him: yet withal it will show you, that the end and use hereof ought only to be this, to awaken us so out of all security in our sins, as that we may, by hearty repentance, and true turning unto God in time, turn away the fearful evils, that otherwise the taking away so fast of such, threatens us. I trust therefore, if your honours will vouchsafe to take the pains, seriously to read and to consider hereof, that no small comfort and good, will in these respects arise, and grow unto you, thereby. And this, I must needs say to your further comfort, that the great concourse of people unto his burial, and the crying and weeping of all sorts there, was such: as in my opinion it was a notable argument, that, as he was doubtless, beloved of God, so was he unfeignedly honoured and loved of men. Herein also appeared an evident token of God's favour towards him, that as he had lived honourably, so it pleased the Lord, to take him hence, according to his own usual, and often repeated request, (though ●e had been a great man of war) in such peace, in his own bed, in his own house, as he did; and withal to bring him, with such honour, as questionless he was brought to his grave. For when the ways of men have not pleased the Lord, we find often in the scriptures, that they both have been threatened, and that so it hath come to pass, that they should not have the honour of the ordinary burial, meet and used to persons of their estate: as we may read and see, Psal. 79. vers. 3.1. King. 21.23. & 2.9.35. etc. and jer. 22 18. etc. And of the contrary, we find it very often noted in the same, as an argument of God's favour, towards them when men have so died, as that they attained unto honourable and convenient burial. As we may find touching Abraham Gen. 25.8. touching jacob Gen. 49. & 50. vers. 29. etc. & 2.3. etc. touching David 2. King. 2. vers. ●0 yea and touching Christ himself, joh. 19 ver. 38.39. etc. Greatly therefore in this respect, in my judgement, are you Right Honourable Lady his wife, to be commended, especially things concerning the world, standing with you now, no otherwise then your good friends know they do; that you have thus honourably as you have, performed this duty unto him. For though I am of the same opinion, that he was, that wrote that tract, de cura pro mortuis gerenda, of care to be taken for the dead, commonly fathered upon S. Augustine that ista omnia, id est curatio funcris, conditio sepultura●● & pompa exequiarum, magis vivorum sunt solatia, quam subsidia mortuorum Cap. 2. that is, that all these things, the care had about the dead body, the manner of the burial, and the solemnity of the funeral obsequies, are rather comforts for the living, than any helps of the dead; yet I am of this judgement thereof, so they be done and used without superstition, and but as is decent and sit, for the state of the person (as in this case I am sure they were) they are commendable tokens and arguments, both of dutiful love and regard, in those they leave behind, towards them: and also so many good means, to show and nourish their hope, of a joyful and comfortable resurrection. Do we not read, even that our Saviour Christ himself, defended Marie magdalen's fact, when some of hls disciples murmured at it, in pouring a box of very costly ointment on his head: in that she did it to bury him. Mat. 26. ve. 7 etc. And is it not reported, to the commendation, both of joseph of Arimathea, & of Nicodemus, that the one, to the decent burial of Christ, bestowed upon him a sepulchre, & linen  to wrap his body in, & that the other brought mirhhe & aloes, an 100 pound weight, that so with sweet odours, according to the manner of the jews, they might bury him? Ioh, 19.38.39. etc. Surely Gen 50. it is recorded, that when old father jacob was dead, & the care of his funeral was committed unto his son joseph, that not only he caused by his physicians, his body to be embalmed, but also with an Honourable company & great solemnity, though to his very great cost, according to his father's desire, he carried it from Egypt into the land of Canaan, to bury him with his father's Abraham & Isaac, in the cave & field that Abraham had bought to bury in, of Ephron the Hittite: & this is written in his commendation, & was indeed, both a notable argument in him of piety towards his dead father, & also of hope that he had of the resurrection. And therefore, though I wish, that all superstition & needles & undecent superfluity be abandoned in such cases, & generally in the burial of the dead; yet I cannot but greatly like & commend, that such, decent & comely order be kept therein; that may according to every man's degree, argue & nourish both these amongst all his well-willers, that he hath left behind him. And therefore once again, I cannot but rejoice, in all your behalfs, that you were also of one mind, as I know you were, that this last duty should so Honourably be performed unto the body of this Honourable Lord as it was, & there in you may all take comfort. Further, it ought to be now, ground of no small consolation unto you all three, that one, hath had of him, that thus Honourably lived an died, such a son in Law; the other such a husband; & the third so worthy a father, as he was. For if it be matter of discomfort of the contrary as every one seethe by experience, & therefore will confess it is; why should not this always be matter of rejoicing to every of your Honours, as oft as either you remember him, or hear him remembered by others? And such a near and domestical example ought both to comfort much, & also to provoke to imitation of the same: & I hope & pray God that it may: that so yet, though to us he be dead & gone, yet his virtues & noble qualities, may still live & shine, to the comfort of all his well-willers, in his, that he hath left behind him. Finally justly may it be a comfort unto you, & so to the praise & glory of God, I would wish you all heartily to take it so and use it, that every one of you (to say no more) have so just cause, both before God & man to comfort yourselves one in another as you have: one that she hath such a daughter, & daughter's son; the other, that the Lord in his merciful providence, hath given her both such an Honourable careful & loving mother, and a good and toward son; & the third, that he hath so virtuous, religious & Honourable, both grandmother & mother. O how ought this to abate and moderate your former sorrow, seeing now there is no remedy? And what an excellent and strong means are you, and I hope will be, as long as you live together, not only of comfort every way one unto another, but of counseling, directing, and strengthening, where most need is, one of another, in a holy course? A threefold cord is not easily broken, saith the Preacher, Cap. 4. ver. 12. But the greatest comfort of all, that both you and all other of God's children in the midst of all the afflictions of this life, have, is this; that that God whom you serve, remaineth for ever one & self same, that he is all sufficient & an exceeding great reward to his, that his providence howsoever things fall out standeth immutable, and that therefore without all question, howsoever we cannot perceive it as the first, all things, & therefore even those things also, which seem unto us most to cross the same, shall by his divine wisdom and power, turn to the good, and benefit of his. Rom. 8.28. With all these things therefore, once again, beseeching you to comfort yourselves, & one another: praying the Lord effectually you may so do, & that all his good blessings to your own everlasting salvation may be powered and continued upon every of you, & all yours for ever, I cease from any further troubling of your Honours, at this time. As Blechley this first of December. 1593.  
Your Honours always most ready and willing to be as commandment. Thomas Spark.   

IN OBITUM CLARISSIMI HErois, Domini Arthuri Greij. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

O Curuae in terras animae, quaecunque piorum  
Creditis extinctas unà cum corpore mentes.  
O vanos questus; ô pectora plena furoris,  
St quando in superûm sedes quos Ioua recepit,  
Speratis fletu rursus deducere Coelo.  
Debetis fateor lachrymas & justa sepultis;  
Sed transire modum, scelus; & perijsse putare  
Quos Christus servat, mortem qui morte peremit.   

At dolor extorquet luctus in funera tanti  
Herois. Certè nostrae non infima gentis  
Gloria defluxit, gravis inclementia fati  
Cum tulit hunc terris, ut lucida viseret astra.   

Is fuit ex atavis Heroibus editus Heros,  
Relligione pius, constantimente probatus,  
Consilio prudens, justis animosus in armis.  
C●llatis signis rigidos qui fudit Hybernos,  
Quos per inaccessos saltus, udasque paludes  
Insequitur, subigens extremo mart rebelles.  
Pro patriâ pugnans, sanctis arisque focisque,  
(Turma Caledonias dum vastat Gallica terras)  
Ore cicatrices, adverso pectore fortis  
Vulnera multa tulit, nunquam dare terga coactus.   

Talis apud Graecos magnus celebratur Achilles.  
Talis & Albertus cui magni nomen Achillei  
Teutonis or a dedit, surgunt ubi moenia Brenni.  
Hoc animo Deccis, hoc olim caluere Metelli,  
Qui se pro patriâ, pro libertate Penatum  
Devouere neci, quos laus aeterna moratur.   
joannes Sanfordus.   
Isaiah. 57 verse. 1.2. 
1 The righteous perisheth, & no man considereth it 〈◊〉 heart: and merciful men are taken away, and no man understandeth that the righteous is taken away, from the evil to come.  
2 Peace shall come: they shall rest in their beds, every one that walketh before him.  
THE occasion of this our present meeting (Right honourable, Right worshipful, and well be loved ●roo● Lord and Saviour 〈…〉 and the consider 〈…〉 the ●aies and cili●●● 〈…〉 in we live, have for 〈…〉 me, to make chief of 〈◊〉 portion of scripture, at this time. For nat●●●● standing that the Lord hath now taken from us to 〈…〉 self, this Right Noble, and worthy Lord, whose ●●●●nerall we are here now about, and the burial of whose body we are anon to fee, and that ●●●wise he hath, within these few years, taken 〈◊〉 by death from this land, very many of our most 〈…〉 Earls, Lords and Knights, as it is wel● 〈…〉 beside many others of all other sorts and estates of the best disposition, & that the greatest part 〈…〉 that are left behind, are grown is ●n 〈…〉 height in all sin and impiety: yet universally 〈◊〉 where amongst us, there is such a gross and senseless security to be seen, that doubtless, as justly may we now, as Isaiah in his time, in the bitterness of our souls, cry out and say, the righteous perisheth, and no man considereth it in heart, and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come. Only this with him, in this case, we have to comfort ourselves withal, that howsoever the wicked and ungodly judge of the deaths of such; that in very deed, the Lord thereby in his great love and favour hath taken them away, before the evil come, which he hath prepared for them, that hereby will ●ot in time, be drawn to repentance. And that, howsoever whiles such lived in this unkind and wicked world, they could never enjoy either sound peace in ●o●●e, or quiet rest in their bodies, for vering and grieving themselves, at the ungodliness of others round about them; yet every one that walketh before God in righteousness, and mercy, and so is taken away even thus walking, is sure immediately upon his death, to enter possession in soul of an everlasting & most comfortable peace, and in body to rest most sound and quietly in the bed that the Lord hath made therefore, until at the last day, it rise again, and for ever to be joined with the soul in most perfect and consummate joy in the kingdom of heaven. Wherefore seeing these words of the prophet, and the matter therein contained, thus fit our present business, I beseech you give me leave to do the ●e● that I can to lead you so into the due meditation thereof, that we all may make that holy and good use thereof that we should, both to reform that in time which is amiss in any of us, and to comfort and strengthen us in that which is well begun.  
His words, in my judgement, contain & complaint or expostulation; and a comfort or consolation. The complaint is against the ungodly alive, in the behalf of the godly departed: & the com●●rt ●s, for the godly, against the ha●d opinions of the ungodly of them. The matter in general that he comp●in●●● of, is, the wonderful carelessness and security, 〈…〉 saw in the people of his time; which in particular he notes they showed first, in not taking to heard as they should, the deaths of most worthy men, and then in not once understanding that the lords end there●● was, not only to show them great favour in taking them away from the evil to come, but also thereby to threaten some great evil, to be coming on apace upon the impenitent & secure, that they less behind them. And let his words be well marked, and ●●e shall find in the delivering of this comfort, he doth first describe them, whom he would comfort, & then sets down the comforts that belong to such and these he describeth in general, in the latter ver●e, to be every one that walketh before God; and in particular, in the other to be righteous and merciful 〈◊〉. Likewise the comforts that herein he lays down for such, ere either such as concern them dying, or dead, and of each kind he gives two: the first are these, that the Lords end in taking them away by death, whatsoever the ungodly think to the contrary, is in his favour to take them away before the evil come, that he hasteneth to bring upon others: and that their death is no perishing unto them, though the profane and wicked so think, but in truth a gathering of them up from amongst the ungodly, with whom whiles they lived, to their grief & trouble they were mingled; to join them to the blessed & holy company of the Saints in heaven & the other two, that immediately upon death they enter into fruition of, are these, that thereupon straight in soul they enter into peace, and in their bodies, that they rest in their beds, that is in their graves, or places whatsoever, the Lord in his providence hath allotted them. This order therefore & method, let us now follow in further handling & examining these words of the Prophet.  
But that the better we may attain and find out his full scope and drift herein, we are first to understand that these words of his, have their necessary coherence, and connexion, with the four last verses of the former Chapter: which the better to lead the reader to see and perceive, Tremelius in his translation of the Bible, hath begun this 57 Chapter, where those four verses begin. Mark therefore, I beseech you, that in the first of those four verses that I speak of, the Prophet calls for the beasts of the field and forest to come to eat, and devour, by which words, by a figurative kind of speech, he denounceth against that people some fearful destruction, that should come upon them and great slaughter that should he made of them. Therein doubtless having an eye to that, which should come to pass, when Nabuchadnezer the king of Babel, should invade their country, and destroy Jerusalem, temple & all; slaying whom he list, and leading the rest into captivity. For Hieremie, another prophet, whom the Lord raised up unto that people after Isaiahs' time, respecting that judgement, tells them in his ninth Chapter verse 22. that when that should be, their Carcases should he as dung upon the earth and be scattered as handfuls after the mower● where there is none to gather them up, and 〈◊〉 again in his 34 Chapter, having plainly & expressly denounced this judgement against them, in like phrase to this, verse 20. he shows them, that when it should be executed upon them, their dead bodies should be meat for the fowls of heaven, & the beasts of the field. But that by thus calling the beasts together, as it were to a solemn banquet, it is the use and fashion of the spirit of God in the scriptures, to understand some horrible and dreadful destruction, we may most clearly see, Ezech 39 vers. 18.19. & 20. & Revel. 19 vers. 17. Where it is evident that to denounce such a matter, both the fowls of the air and beasts of the field are solemnly called for, as it were, to feed at the lords table to their full, of the flesh and blood of kings, princes, nobles, captains, & of others of all sorts. Wherefore it is most certain, that our Prophet here, by the like phrase, gave this people of the kingdom of judah to understand, that such a judgement as I have said, was prepared for them, and hastening fast towards them.  
Now having done this thus, in the first of the 4. verses immediately going before my text; in the other three, he lays down, that one special prognostication, and hastening cause thereof was this, that they that in respect of their places and maintenance therefore, aught to have been as their watchmen to tell them of their sins, and to forewarn them of the judgements of God therefore to come upon them, were such, as either for lack of skill or will, in that respect were no better then dumb dogs, delighting in sleeping, and that yet they were so covetous and ambitious, that they could never be satisfied withal, giving themselves most securely to all delicacy and voluptuousness of living. Whereby by the way, we may see, that when in any kingdom it may justly and truly be thus said of such; that then even thereby, that people have a most certain cause given them to fear, some grievous judgement not to be far off. For how can it be, but when it is thus with these kind of men, it must be as bad, if not worse, with them whom these, both for life and doctrine should go before and guide? For if 〈…〉 darkness, what else can we looked for in the whole body? And if the sun have given over shining, and be as it were quite set upon the top of the mountains, what show can it make in the valleys? God of his mercy therefore grant that we may, be every day more and more unlike the kingdom of judah in this point. Well, the Prophet having thus drawn one argument from the corrupt estate of the watchmen in his time, that such a heavy judgement, (as I have showed he denounced) was coming apace on, against the people of the kingdom of judah: having a desire fully to persuade them that it was so, the better to awaken them and to draw them to repentance, if it were possible, to prevent the same: in these words of my text, he gives them another most sure and certain sign and token thereof. And it is this, that in so bad times, as those were, wherein sin had so overflowed all estates, the Lords taking away by death, so many of their best and godliest men (whereof the number was before but small) was a plain demonstration, that such an evil was shortly to come upon those whom they left behind them. And the rather, because notwithstanding this was a heavy judgement of itself, thus to have their most worthy men taken away, and clearly showed that yet there was a heavier coming: (the people continued and went on 〈◊〉 in their old lewd course, in all security, neither feeling the present blow, that hereby the Lord g●●e them, nor yet thereby taking any occasion to think, that a further was threatened. Other arguments he could have used to this purpose, but with these two, as though these two, were instead of all the rest, and were of themselves most sufficient, to persuade this matter, he contents himself. Wherefore looking now into the days and times wherein we live, if it be so, that we cannot deny, but that the manners of men, and the falling out of things amongst us, give ground for these two arguments to be urged and used against us, we may and aught to learn hereby, unless we be disposed to show ourselves to be a people, that nothing can fear or draw from security, to true repentance; that it stands us upon speedily, even hereby to take warning to look better to ourselves and to our ways, than hitherto we have done. As for the former of these arguments, whether there have not been and yet are, two many such in the place of watchmen amongst us, as the Prophet hath described, to ground that upon: I refer to your own judgement, who perhaps know it better than myself: but touching the other, laid down here in my text, I dare boldly affirm, that Isaiah had never juster cause to urge that in his time, than we have even now.  
Wherefore now understanding as we do, upon what occasion and to what end these words were uttered by him, let us according to the order and method before therein observed, go on in the further weighing & considering thereof. The righteous man perisheth (saith he) speaking in the singular number for the plural, as it is evident in the next Clause, where speaking still of the same, he terms them in the plural number merciful men. Whereby it is clear, that this was spoken by hint in respect of such a time, of his prophesying, wherein many such as here he speaks of, by one kind of death or other were taken hence. But whereas, by the first verse of this book of his prophecies, it appears, that he prophesied in the days of Vzziah, jothan, Ahaz, and Ezechiah, kings of judah, and some of the ancient Rabbins, and other Christian ancient fathers, have thought, that he himself was sawn to death in the first year of Manasses (the consideration whereof, hath made many, to understand that Hebr. 11. verse 37. where the Apostle speaking of the deaths of sundry of the godly, in the time of the old testament, saith, some were hewn a sunder, or as some rather translate it, sawn a sunder, as spoken properly of the death of Isaiah under this idolatrous tyrant) amongst the interpreters of this place, they all are not of one mind, touching the time, in respect whereof, these words were set down. For some refer them, to some time of the 16. years, that Ahaz reigned, some to the first year of the reign of Manasses, & others think, they were spoken in regard of some time of the reign of Ezechiah. They that refer them to Ahaz, or Manasses times think, that the Prophet here speaketh, not only of such righteous and merciful men, as in those times died ordinary deaths by sicknesses upon their beds, but especially of such, as were put to death by those idolatrous and wicked Kings. And indeed, likely enough it is, that in their times, many such for misliking their proceed, and not conforming themselves thereunto, came to their ends. For Ahaz, was so gross an idolater, that he burned incense in the valley of Benhinnom, and burned his sons with fire (or made them pass through the fire) after the abomination of the heathen, 2. Cron. 25. vers. 3. and he had Vriah the priest one ready to follow his idolatrous & wicked commandments in any thing 2. Kings 16. vers. 11. & 16. and of the other, the holy story, 2. Kings 21. verse. 1. etc. & 2. Cron. 33. verse. 1. etc. reports as much ill, as may be: and josephus, for his part, in the 10. book of the antiquities of the jews, chapter the 4. writes most plainly, that he killed all that he could come by both of the prophets and people that were godly. And they that refer them to Ezechias time, either refer them to the time, when he was sick unto death and yet recovered, as we read Isaiah 35. or to the time when he died indeed 2. Kings the 20. verse. 21. For the sickness that he was so sick of, and yet recovered, is thought of sundry learned men, to have been the very plague, whereof about that time, many such as Isaiah here speaketh of, by all likelihood died, though he escaped; & when he died such a one, doubtless, as he here talks of, was taken away, and about that time, it may be, many others of the best sort, died also. But forasmuch, as howsoever the righteous are taken away, whether it be by the violent persecution of tyrants, by the plague, or by any disease, or means else; yet the prophet might speak of them, whatsoever he hath done here: it is very hard for any man, precisely to determine, in respect of what time of his life, he uttered these words. Wherefore in that point, to leave every man free to his own judgement, by his own words so much is apparent, that they were set down by him, in respect of such a time, when of that small number that were such, as here he describes, in his opinion, so many dropped away, by one kind of death, or other, that (the security and carelessness of the rest that notwithstanding considered) he had just cause to complain, that no man would lay the deaths of such to heart, or once understand, that the Lord thereby prognosticated a further evil to come. And uttering this his complaint, it is further worthy to be noted, that he speaking in the sense of the wicked, careless, and secure people in his time, he saith, the righteous perisheth: thereby giving us to understand, that indeed, that was the fashion of such, so to judge of those, whom either they by their tyranny had dispatched, or whom god, otherwise by some painful manner of death (whereunto the righteous, is as well subject as others) had taken hence. And indeed wisdom the 3. verse. 2. ●-3. it is said, that in the sight of the unwise, the righteous (whose souls are in the hand of God and not torment shall touch them ver. 1.) appear to die, & their end is thought grievous, and their departing from us to be destruction, and again, Chapt. 5. vers. 4. they are brought in confessing as much themselves, (saying we fools, thought their life madness, and their end to have been without honour. And this doubtless, was some occasion of grief to the holy Prophet, and so, some cause of this his complaint, that he saw the wicked so ready, thus lewdly to judge & speak of the deaths of such. And therefore to reform them in this point, and to make it appear, what he would have all men to think of the deaths of such, what manner of death soever it were, he, by and by, addeth that such are but taken away, or conveyed, or gathered hence, (for so the word is also translated of some) from the evil to come. Further in that he saith, no man considereth it in heart, that the righteous perisheth: & none understandeth, that the righteous & merciful men are taken away from the evil to come, it is evident that the Prophet was of this judgement, that it was a thing to be lamented, sorrowed for, & heartily to be complained of, if in such bad times as these were, whereof he speaketh, men should continued in security, notwithstanding the Lord seeketh by taking the most worthy away from them, to drive them from the same; yea that it was a strong argument, or sign, of some great evil, likely shortly to fall upon them that would not thereby be awaken. Seeing therefore that even this year, we cannot but remember, that the Lord hath taken hence, first the Lord Wentworth, them the Earl of Derby, and now as we see this noble and worthy Lord Gray, all in their several places and countries, right excellent men, and besides, we cannot be ignorant, that within these 8. or 9 years likewise, the Lord hath taken from us, a great number of the most worthy & noble Earls. Lords, and Knights, that England hath had many a day; and that also by wars, the plagne, and other diseases, we have lost within a very small time, more than we can number of very valiant, wise, and virtuous men; who seethe not, that in this respect we may say, aswell as ever Isaiah did, the righteous & merciful men are taken away? And as for the security of the rest, for all this, surely I fear me, we are no whit behind the people in his time, & the rest●●, in as great danger as they were, God of his mercy give us grace to see our fault therein, & to amend in time.  
Thus we having seen in general, what he ●●●plained of, and what drive him so to do; th● 〈◊〉 we are to make thereof, is to be as careful a● 〈◊〉 that we give none such as he was, any sin 〈◊〉 to morn and complain of us, as he did of th●● people of his time. And the better that we may, as we ought indeed, make this use of his complaint, let us 〈◊〉 see in particular, how he proves them to 〈◊〉 as of whom in general, he had occasion thus 〈◊〉 complain. The first reason is, that none considered in heart, or as it is in the Hebrew, no man 〈◊〉 heart that the righteous so perished and were taken away as we have heard. The use of which phrase in the scripture is, to express a careful and hearty consideration of a thing, and in this place doubtless thereby the prophet meaneth, that no man so sorrowed in his heart for the dropping away so fast of the righteous, and merciful men, as there was cause, in respect of the loss of such. Otherwise in another sense, there were enough then we may be sure, that laid the deaths of such but too fast to their hearts: to hearten and harden on themselves in sin and impiety; for that by this means, they that most bridled and kerbed them, from bold and secure rushing and breaking out, beyond all bonds of piety and honesty, to wring and wrong others, or to defile themselves, were taken out of their way. And this the prophet himself, both in the verse immediately going before my text, and in the next verse but one after it, plainly showeth he did perceive; for in the former of these two verses, (in that I mean next before my text) he brings in the wicked living in those very times, when, the righteous died thus fast, heartening themselves in this manner, saying, Come I will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day and much more abundant, and in the other, after that, in the very next verse after my text, he hath given such their due tiles, calling them witches children and sons of the adulterer and whore, he faith, unto them, on whom have ye jested, on whom have you gaped and thrust out your tongue? thereby as it should seem, describing the triumphing and insulting of the wicked, that the righteous and most worthy men, that troubled & crossed them in their ways were now as they thought, as water spilled upon the ground. And surely, it is much to be feared, that even now amongst us, there are in corners, and when they are where they may be bold, that in this profane & wicked manner, lay to their hearts, to solace & there them withal, the deaths of the most worthy men amongst us. But whosoever they be, that thus take occasion, to make themselves merry from hence, from whence they should indeed take occasion to mourn and lament, let them understand, that the Lord by this our prophet Isaiah, having called that people to fasting and mourning that were in his time, and they falling to feasting and laughing, he tells them that that their sin, was declared in the ears of the Lord of hosts, and that thereupon, this was his flat decree and sentence of them, that that their iniquity should not be purged until they died. Cap. 22. vers. 14. Wherefore the better to make us to take to heart, the dying of the worthy men amongst us, not in this wrong fence, but in the sense and manner that here it appears the Prophet wished: let us now consider what reason he had to complain, and to take this for one special particular sign of intolerable security, that men would not mourn and lament, and so lay to their hearts, the deaths of such doubtless, he knew, that such kind of men, were the bands & sinews, yea the very pillars, and buttresses, of the good estate, both of the Church, & common weal; and that therefore the taking away of such (howsoever secure & profane men made no reckoning thereof) was indeed a heavy judgement of God upon all that they left behind them. For the wicked, are thereby the more hardened, and heartened to all iniquity, so to hasten Gods further judgements upon the land wherein such live, & the Godly are thereby greatly weakened, in this wicked world before men, for lack of assistance by such against the wrongs & oppressions of the ungodly. And it is evident that he knew, this most perfectly, for in his third Chapter he having threatened the people of his time, that for their sins the Lord would take from them the stay and strength, though in the particularising wherein the stay and strength of a city and country lieth, he name bread and drink in the first place, because (as it should seem) without them men cannot continued at all, yet by & by he reckoneth, the strong man, the man of war, the judge, the Prophet, the prudent, the aged, the Honourable, the counsellor etc. As them, without whom neither City nor country, can long enjoy any good being. For such being taken a way, be shows, the consequent thereof is likely to be this, that some as unfit as children and babes to rule, shall succeed them, whereupon would follow great oppression one of another, and confusion. And it seemeth, by the conference of these 2. places together, as he threatened that people for their sins this judgement, about the beginning of his prophesying, so or he died, he saw the same in great measure, in extension upon them. How could he therefore, but in this respect mourn, in that all this not withstanding, he could observe none, that mourned under the burden of this judgement, as they should. For as it argues, a wonderful hard heart, either in child or servant, that will not once melt or mou●n●, when the heavy blows of father or master are sounding upon their shoulders, so cannot this be taken but as an argument, both then & no we, of intolerable senselessness, if in the daily execution of this heavy judgement of God upon us, we should show ourselves, by our not taking or to heart at all, to be such as neither see it, nor feel it to be a judgement, or any punishment upon us. Yea the very wicked themselves (howsoever in their own foolish & vain conceits, they have cause to be merry, for the death of such) ye indeed and truth, if they look well into gods dealing with his own dear servants, in taking them away, through many tribulations, & often in the end also, by painful and tormenting kind of deaths, have just cause, thereby ministered unto them, to say and think with Peter Epist. 1. cap. 4. vers. 17. ● 18. if judgement begin at the house of God, and the righteous themselves so hardly be saved, what shall the end be of them that obey not the gospel of God, & where shall the ungodly and sinner appear? For if these things be done to a green tree, saith Christ, Luk. 23.31. what shall be done to the dry? But and if this will not serve, to make such to bethink them of their own sins, and of the judgements of God due unto them for the same, I would wish them further to understand, that when the enemies of gods people, were so far off from taking out this lesson, by beholding the miseries and afflictions of gods own people, that rather they took occasion, because of their own flourishing estate in health and wealth for that present, to insult and to triumph over them; that the Prophet jeremy was commanded by the Lord, to say unto all such, drink all & be drunken, spew and fall, & rise no more, because of the sword that I will send amongst you, but and if they refuse to take the cup at thy hand to drink, saith the Lord unto him, then tell them thus saith the Lord of hosts, ye shall certainly drink, for lo I begin to plague the city where my name is called upon, and shall you go free? you shall not go quite. jerem. 25. vers. 27. etc. Ahab and jezabel, a while made themselves merry, at the death of Naboth 1. Kings 21, but mark the sequel of that story, and you shall find, that neither of them had any cause to be merry, nor any of their posterity, ere the Lord had done with them for it. Wherefore though the ungoldy for a time, live, wax old, and grow in wealth, and their seed be established in their sight with them, and their generation before their eyes, & their houses be peaceable & without fear and the rod of God be not upon them, as job observed it was with some of them, when it was far otherwise with him, Cap. 21. vers. 7. etc. or though they find it to be with them as David noted, when it was nothing so well with himself, Psal. 73. vers. 4. etc. that there be no bands in their death, but they are lusly and strong, that they be not in trouble as other men, nor be plagued with others, & that therefore pride is as a chein unto them, & cruelty covereth them a● a garment, and their eyes stand out for fatness, and they have more than their heart can wish etc. Yet neither let this dismay the godly, nor be taken to be any sound ground of comfort for the other. Indeed it appears, that even the very godly have sometimes been offended & troubled hereat, insomuch that job himself Cap. 21. vers. 6. and David Psal. 73. verse. 2. and 3. Yea even jeremy Cap. 12. verse. 2. and 3. and Habacuk an other Prophet of the Lord, Cap. 1. verse 13. and 14. do most plainly confess as much, by themselves. Notwithstanding certain it is, that David's rule is very sound & good in this case, and of all the godly to be followed, which is, that they should not fret themselves because of the wicked, nor for him that prospereth in his way, and bringeth his enterprises to pass, Psal. 37. vers. 1. & 7. For let both the godly, the better to preserve them from being any whit discouraged herewith, & the other, the easilier to stay them, from triumphing hereby understand, that though indeed it be found true by experience, through the corrupt and blind nature of men, because sentence against and evil work is not excuted speedily, that therefore the hearts of the children of men in them, are set upon evil, Eccle. 8. verse 11. insomuch, that the ungodly, finding that God lets them some times alone: therefore, as God complains Psa. 50. vers. 21. are even ready to think, that he is like them, that yet all such shall most certainly find in the end, that if they thus despise the long suffering of God, which should provoke them to repentance, that they do but heap up vengeance against the day of vengeance. Ro. 2.4. & 5. For it followeth in the same place of Ecclesiastes last cited, immediately: though a sinner do evil an hundred times and God prolongeth his days, that yet he knew, that it should be well with them that fear the Lord, and do reverence before him but it shall not be well to the wicked, neither shall he prolong his days: he shall be like a shadow, because he feareth not before God, vers. 12. & 13. And likewise in the 50 Psalm, to answer that wicked and blasphemous thought of the ungodly, it presently followeth, as spoken by God himself, but I will reprove thee, and set thy sins in order before thee: whereupon most not ably and vehemently, the Lord also further breaketh out into this exhortation, Oh consider this ye that forget God, lest I tear you in pieces, and there be none that can deliver you. Yea even job himself after that a while he had troubled himself, with musing upon the prosperity of the wicked, he could say, that in the end, the Lord would divide their lives in his wrath, and that they should be as stubble before the wind, and as chaff that the storm carrieth away, and that God would lay up the sorrow of the father for his children, & when he rewardeth him, he should see it. vers. 17.18. & 19 etc. And David also; how much soever he was troubled before, at, and with, the prosperity of the wicked, yet when once he went into the sanctuary of God, than he confesseth he understood their end, & that God had set them in slippery places, and did cast them down into desolation, and that they were suddenly destroyed, perished, & horrily consumed Psa. 73. ver. 13. etc. And the like might be noted of jeremy and Habacuk, who notwithstanding their reasoning with god about his suffering the wicked to prosper, in the places before quoted, yet through that cloud & mist, plainly show, in the very same places that they saw & knew, he was righteous, had pure eyes & could not see and behold wickedness, thereby giving such to understand, that howsoever it we with them for a time, that yet in the end, the Lord would pay them home. Notably therefore is it to this end, that is written in the 5 Chapter of the book of Wisdom, where the wicked are brought in, bewailing their folly, for judging so badly, as they had, of the lives & deaths of the righteous, and bewailing the vanity and impiety of their own, when they had once found all their pomp and pleasure to be, but as a shadow, a post, or as the flying of a bird, or arrow in the air, or sailing of a ship in the sea, which suddenly are passed and gone, & leave no tract behind them, & when they had learned by experience that all the hope of such, (which is most fearful) is but as dust, foam, & smoke, which most easily is scattered & carried away with the wind & tempest. Cause therefore without all question have the very wicked, in the seeing the Lord take away, & deal with the best men as he doth, to tremble & quake before him, in the remembrance of their own sins, & so to take to heart, their deaths: & so was this a sufficient cause, to move Isaiah, to complain, and to take it as an argument, of most dangerous security, that he could find none of them, that would thus do. So therefore we are to account it, if all this not withstanding, we find it in this respect no better amongst us, a certain sign of the like, & therefore to threaten us, as it did them, some further judgement.  
The second particular proof of the security, that he complains of in the people of his time, comes now to be considered of, which he expresseth, saying, merciful men are taken away, & no man understandeth that the righteous is taken away, from the evil to come: word for word in the original it is thus, from the faces of evil, but the sense doubtless is, as our interpreter hath rendered it, and very well will the Hebrew phrase, & the use therefore in other places of the scripture bear it. And certainly, by this evil, that he speaks of, he understands the very evil, that should come upon this kingdom, by the invasion of the Babylonian. And yet I am not ignorant that some translate it, from amongst the wicked, & therefore according to that translation, Enoch is alleged as an example, because, as we read of his taking hence by God, when he was but 365 years old, whereas some lived then, above 900, Goe 5. ve. 24. so it is said, in the 4 of Wis. ve. 10. etc. He pleased God, & was beloved of him, so as, where he lived amongst sinners he translated him, & he was taken away; left wickedness should alter his understanding, or deceit beguile his mind. But though it may be, that God sometimes hath the end, in the taking of some of his children hence; yet I cannot see, but that both, the circumstances of the place, and the very words of the tert, lead us rather to the other sense here, then to this. Wherefore so understanding it, thereby it is clear, that the Prophet plainly understood, that the taking away so many merciful and righteous men, as he saw then were taken hence indeed: was a most plain descrying, of a great judgement, yea of such a one, as for the greatness and terribleness thereof, was worthy not only to have one face, but faces attributed unto it: to be fast coming upon that kingdom, whom the Lord, bereaved of so worthy men. And that none could or would conceive thus much, he takes it to be an other special and particular proof, of great senlesnes & security in that people, and therefore worthy to be complained on: wherefore where the like is found, there is the like collection to be made thereof, & it is by the Lords faithful servants, to be reproved, and complained of. Wherefore the better, either to preserve us, or to cure us of this fault, let us hereby learn this lesson, when we see the Lord, gleaning and gathering hence to himself, many worthy men from amongst us, the world otherwise overflowing with great sin and impiety, that then, the Lord threattens us, some very great judgement or punishment, and therefore let it be, as a trumpet, blown in our ears from heaven, to awaken us out of security, in sin and ungodliness, that so, if it be possible, we may escape the same. And if this will not serve, to teach us this lesson. and to make us take it out, consider we but thus much further, that the Lord hath given us very many most notable proofs, and examples, of the soundness of the ground of this lesson: For no sooner had God gathered to himself, Abraham, Isaac, and jacob, and the very children of jacob, joseph and the rest, but as we read Exodus the first, there rose up a new king in Egypt that knew not joseph, that began monstrously to tyrannyze over their posterity, in which misery, they continued ever after, for many years, as long as they continued in that country. And it was not long after, that God had taken hence, good and godly king josiah, ere that this very evil here threatened, began to come upon his kingdom, for (as some account) the 4. year after his death, Nebuchadnezzer the great sent by his father, besigned jerusalem, and took jehoiakim captive, & carried him and others with him captive into Babylon 2. Cr. ca 35. & cap. 36. And before the last destruction of Jerusalem, and the utter subversion thereof, by the Romans, the lord, as it appears in the Ecclesiastical stories had gathered unto himself, all his Apostles, save john. And Possidonius writes, in the life of S. Augustine, that his city Hippo being besieged, & having been, by the Vandals, Goths, & Huns, some 3. or 4. months: some ten months before it was taken, burnt & consumed, & the people thereof most cruelly used, that the Lord took him thence in peace, by the means of an ague, which they took as a fearful sign, of that, which followed, because, as he writeth, the day that he fell sick, he made this prayer unto God, either to remove the siege, or to give the people ability to bear it out, or to take him thence in peace to himself, before it should be taken, Cap. 28. & 29.  
Yea yet to press this lesson a little further, if in such bad and dangerous times, the Lord always go not so far, as quite to take his out of this life, but only in some other sort, call and severe them out from the wicked, it portends, that some fearful evil is hastening apace upon them. For when God had once shut up Noah and his family in the Ark, it was not long ere the flood came and destroyed the whole world beside Gen. 7. and again we read Gen. 19 that the angels had no sooner got Lot and his, out of Sodom, but it was destroyed from heaven with fire and brimstone. And it is not apparent, that God no sooner had severed under the conduct of Moses and Aaron, his people of Israel from the Egyptians, that rather than an evil should not come upon them, they ran upon it, & so were most fearfully swallowed up of the red sea, in following after that people Exod. 14. whereas of the contrary we see, howsoever the sins of the old world grieved god much in the mean time, that yet all the while, that is, for the space of an 100, & 20. years, that No by preaching and the Ark making, was calling them to repentance, and so amongst them, the windows of heaven were fast shut, & the flood could not break in upon the world of the ungodly Gen. 6.1. Pet. 4.20. And we read that God told Abraham, that if there had been but to, righteous in Sodom, though the cry of their outrageous sins had pierced the heavens, that yet for those 10. sake he would have spared the city Gen. 18. ver. 32. yea we read in the next Chapter, Zoar was saved for Lot his sake, & he was willed to hasten thither for the Lord could do nothing to destroy the rest, before he was got safe thither, ver. 21.22. Yea that is yet most of all to be noted, touching the prevention, of the particular judgement here threatened. jeremy, that prophesied in josiahs' time, is wild to run up and down Jerusalem and to seek & inquire to and fro in the open streets thereof, to find out a man that executed judgement & sought the truth & he is told by the Lord, that such an one found there, he would spare it, Cap. 5. vers. 1. And indeed Act 27. we find that 275. souls that were in a ship with Paul, in a most dangerous tempest, escaped all safe to land from the danger of shipwreck, for Paul's sake that was in their company, ver. 24. & 44. O if the ungodly and wicked that here hate the godly, because, their ways and thoughts are so contrary to theirs, & as it were made to reprove theirs, as it is well noted wisdom the 2. verse. 14. & 15. etc. had but grace to consider and to remember these things. For then doubtless, not only hereby would they take occasion, to be more thankful unto them, for all the good they enjoy whiles they live with them, but also to account them so the pillars that keep up from them the heatly judgements of God that otherwise would fall upon them, & crush them to fitters, that when they were gone once, and taken from them, they could not but therewith as with a millstone be beaten to dust and ashes. For how can or may, any such one, once imagine, God being as he is, at such detestation with all sin, and knowing even the most secretest always as he doth, and being most able to punish it as be lift, that they in such sins as they securely commit, could escape his hand one hour, if it were not more for the regard and sakes of such, then for their own.  
And yet I have not thus noted this, that the wicked should take any encouragement to continue in security in this sin, as long as he cause any godly men alive in the country where he dwells: For they may go on so long, and so far provoke the wrath of the Lord against them, and the whole land for their sakes, in despising all ordinary means, both sweet and sharp, that the Lord sends them to draw them to repentance by, as that the Lord may say unto such as he did afterwards by jeremy in his 15. Chapter. vers. 1. though Moses and Samuel stood before me, yet my affection could not be towards this people etc. And after that again by Ezechiel. Cap. 14. ve. 14. Though these three men, No, Daniel, and job, were amongst them, they should deliver but their own souls by their righteousness, saith the Lord God. And this his people to their smart, found most true by experience, for though they had as it is most clear by the stories of those times, and the writings of the Prophets jeremy and Ezechiel, not only them two, and Baruch, & sundry other very godly and virtuous men, when this evil began first to break in upon them, yet all these could not stay the Lord from executing his fierce wrath upon them, as you may see jer. 39 & in the last of the Kings, & Chronicles. And Ezechiel, gave them the reason, why it could be no otherwise, saying, Cap. 24. verse, 13.14. Thou remainest in thy filthiness and wickedness: because I would have purged thee and thou wast not purged; thou shalt not be purged from thy filthiness till I have caused my wrath, to light upon thee. I the Lord have spoken it: it shall come to pass, and I will do it, I will not go back, neither will I spare, neither will I repent. According to thy ways, and according to thy works shall they judge thee, saith the Lord. He might well then say, that the Lord would have purged them, and that they would not be purged▪ For what should the Lord have done to his vinyeard, which was that kingdom of theirs, that he had not done: as this our Prophet Isaiah, most notably shows them, Cap. 5. vers. 12 etc. He had bestowed upon them his holy word and law, he ceased not early nor late, no not when the judgement was in sight, to raise up unto them, most faithful Prophets to tell them of their sins, and to teach them how to prevent God's judgements, by true repentance: he gave them very many good kings, and namely josiah, even a little before the appointed time for this evil, who was inferior to none that was before him, to purge the Church of all corruptions, and sometimes be thought to awaken them by foreign wars, as in Afa his time, in jehosophat's and Ezechias his reign, and sometime by dearth and famine, and sometime by the pestilence, and notably by the judgement executed upon their neighbour kingdom of Samaria: and yet neither any of these, nor all these together, nor any other good means, could cause them to shake of their senseless security in sin: & therefore what should the Lord do else, but give them over, as he had threatened into the hands of that sterce, cruel, and merciless nation, of the babylonians?  
Now (well-beloved) you know the proverb, happy is he whom other men's harm may make to beware, and we know and are taught Rom. 15. ver. 4. that whatsoever things are written afore time are written for our learning: and therefore I assure you, we had need to take these things to heart, and to learn in time to mourn for our sins, and both to feel the present judgement of God upon us already, in that of late we have lost by death, so many worthy men as we have, and to fear and tremble at that which this farther doth threaten us. What means hath the Lord omitted to win us to true repentance, that he ever used to that people? Is not the light of his word shining now amongst us under the new testament, worthily in respect of the more lightsomenes thereof, usually by Paul compared to the day light, when as theirs in comparison thereof, is called the night which is now passed? and have not we as many faithful and painful ministers, thereby labouring to direct us a right as ever they had? and hath not the Lord bestowed now of late sundry princes, especially her Majesty, whom now we enjoy (and I pray God long may) upon us, very careful to purge both the Church of corruptions, and the common weal of disorders? And to go on to the rest, we cannot have forgotten, but that by drew, dearth, and pestilence, we have been and yet are by the last, as earnestly summoned to repentance, as ever they were, and without wars we have not quite been: the Lord hath caused the earth, about some fourteen year ago fearfully to tremble and shake under us, and now again the saturday after this Noble Lord Greye left this life, sure I am in many places of this shire and somewhere else, it shook as sensibly and terribly as before. And as for our neighbour countries round about us, we know and in some sort feel, that the heavy hand of GOD hath lain sore upon some of them a great while. And we have found, that such hath been the cankered malice of the cursed sea of Rome, and of the confederates thereof against us that along time, by all treacherous devices that they could invent, they have sought to set us together by the ears amongst ourselves, and to queuch they care not how, the light of our Israel, that is, to bereave our dread and gracious Queen of her life. Finally as yet I hope, it is fresh in most of our memories, how when these enemies of ours saw, that by their secret practices, they could no way prevail, the lords name for ever be blessed for it: then they broke out into open hostility, first in Ireland, and sense in coming with a huge and mighty navy, which they counted, & therefore called, invincible, with a full purpose to invade our land, and to satisfy their bloodthirsty minds upon us. Indeed we must needs confess, to the glory of God, that by the valiant worthy and faithful service of this honourable Lord, whose body now lies here before us, & by god's blessing thereupon, their courage in Ireland was so pulled down, and their combseut, that never since any more of them have had any heart, to give any like attempt there again: and as for their navy, the Lord of heaven, led it such a procession about our country, that most, both of the ships and men, he hath scattered and confounded in the bottom of the sea. Yet we may be sure his malice that set them thus on work against us, is not so abated, but that when strength is recovered, and fit opportunity espied, we shall taste of it, if they can. Wherefore if all this notwithstanding we will still continue secure, and careless in sin and ungodliness with the jews, and so join with them in the cause to provoke God in his wrath to bring a further evil upon us, what reason is there but that we shall, we cannot tell how soon, taste as deeply of the same, some one way or other. He is the same God now that he was then, and he can punish sin as well in us as in them, and there is no reason in the world but that we should think, if we be jump with them in sin, we shall be made just and jump with them in the punishment for the same. In the name of God therefore, let us take heed, that th●s, hearing God's curses be nonsuited against us for out sins; that we bless not ourselves in our hearts; saying, we shall have peace, although we walk on still according to the stubbornness of our hearts, so adding drunkenness to thirst, as it pleaseth God by Moses to speak to his people of Israel in that time, Deu. 29. ver. 19 For if we should do so, in the words there immediately following the Lord telleth us what we shall surely trust unto, namely, that he will not be merciful to any such, But his wrath and jealousy shall smoke against such, and every curse written in the book of the law shall light upon them, and he will put out their name from under heaven. Wherefore to conclude this part, let eve●● of ●s learn to do as jeremis hath counseled us, Lam. 3. vers. 40. that is, search and try our ways and turn unto the Lord, lifting up our hands and hearts unto him in the heavens, for mercy to us and out Land, for as he faith in the twenty two verse of that Chapter, our manifold and great sin● considered, so we have cause, to say also, it is the lords mercies that we be not consumed. And further, let Ezechiel teach us this one lesson more, that not only ●ee ourselves, every one for his own particular must thus turn to God, from all our sins; but that we must cause others so to turn, or else he will not once promise us that iniquity shall not be our destruction Cap. 18, vers. 30. For every man is bound to do what lieth in him, to draw on those that any way by his vocation in Church, or common weal, he hath a charge of. And (but that I hasten to the consolation) I should here teach you, that this conversion of ours to God, must be speedy without procrastination, constant without interruption, hearty without dissimulation, universal without exception, humble without ostentation, and yet faithful without all distrust or doubting. For thus hath the word taught it ought to be, if we would have it to be acceptable before the Lord, to put of his judgements from us, that otherwise by our sins we have deserved. But let thus much suffice touching the Prophet's complaint, and the use, that we are to make of it: and now let us proceed to the comfort or consolation that he gives in these words of his.  
Wherein, as I have said, we are to consider whom be comforts, and therefore how he describes them, & then how he comforts them, and therefore what the comforts be that he sets down for such. He describes them in general, to be every one that walketh before God; in the latter verse, and in the former more particularly to be righteous or merciful men: of these things therefore now orderly, as they are preposed let us consider. By walking by an usual Metaphor in the scriptures we are to understand living, and having our conversation, in which sense, saith God to Abraham Gen. 17. ve. 1. walk before me, and be thou upright, that is, ●ot and have thy conversation. And 1. Corint. 9 by a like metaphor, the life of a Christian, is compared, to the running of a race, the consideration of which metaphors, may and aught, to teach us, that as it is our duty, according to Christ's counsel, Luk. 13.24. to strive to get into this way, wherein we must walk, and run, and that betime; ●e cause it is written, Eccl. 12. vers. 1. remember th● creator in the days of thy youth, whiles the evil days comes not, nor the years approach wherein thou shalt say, I have no pleasure in them: so likewise, when we are got in, that we may neither stand still nor go back, but that we are to walk, and run right forward, taking heed, that neither we run round about, nor ●ow of this side, now o● that. And therefore we have a r●●t given us. Heb. 12. vers. 13. to make strait steps unto our fear, and there also we are ●arned, to take heed of all halting in this way, lest so we be turned out of the way. Thus therefore to walk, or to run this race, imports, that therein there is some difficulty, and that there had need be good pains taken thereabout. Whereupon the Apostle Paul in the foresaid place to the Corint. 9 having said, so run that ye may obtain: to provoke us not to think it much, though so to do, cost us some pains, he first tells us, that they that strive for ●asteries, though they do it to obtain a corruptible crown, yet abstain from all things that might hinder them, and then he lays before us to the same end, his own example, how that he, the better to run this race, bet down his own body, and brought it into subjection, verse. 25.27. And Hebrews. 12. verse. 1. most plainly he calls upon us, to cast away every thing, that presseth down, and the sin that hangeth so fast on, and so then saith, let us run with patience the race that is set before us etc. Wherefore the difficulty hereof considered, we had need every one, to run unto God for help in this case, saying, with David, Oh that my ways were directed to keep thy statutes, teach me O Lord the way of thy statutes, direct me in the path of thy commandements, Psal. 119. vers. 5.33.35.  
Now touching this our walking, seeing it must he as I have said, or else it is not that, that here the Prophet requires in those whom he would comfort; sure we may be, that there is prescribed us by GOD (who would have us to walk before him, that is so, that he may take pleasure and delight in our walking) some perfect rule, from which we may not decline, either to the right hand or left: and this surely is his own revealed will and ●oorde. For that is an ancient rule of God in matter of his service, ye shall put nothing unto the word which I command you, neither shall ye take aught there from, as we read Deuteronomie. 4. vers. 2. and therefore saith he Esay. 8. To the Law and to the testimony; if they speak not according to this word, it is because there is no light in them, ver. 20. And therefore even kings, are commanded by the Lord, to read in the book of the Lord, all days of their life. Deuteronomie. 17.19. And josua particularly, to meditate therein day and night, that it might never departed out of his mouth, that he might observe and do according to all things written therein, never turning from the rule thereof, either to the right hand or left: josua the first verse. 7. and 8. And we may be sure God is, at the same point still, and ever will be, and therefore both Isaiah, the 29. verse. 13. and Matthew. 15. verse. 9 as Christ hath alleged it, we may see, that both in the old testament, and new, God hath counted them but vain worshippers, how near so ever they draw unto him in words, whose fear is taught by the precepts of men, teaching for doctrine men's precepts, all which kind of worshipping or serving of God, Paul condemn under the name of will worship, or voluntary religion, though otherwise it carry never such show of humbleness of mind, and of not sparing the body, as you may read Colos. 2. verse. 23. very will therefore hath David taught us, first, that a young man may redress his way in taking heed thereto according to God's word: and after, that his word was a light unto his path and a lantern unto his feet: Psal. 119. ver. 9 & 10. Whereupon afterward in the same Psalm ver. 133. ●e makes this prayer unto God saying, order my steps O Lord, according to thy word, & so no iniquity, shall have dominion over me. I say therefore unto you with S. Peter, as new borne babes, if so be you have tasted how bountiful the Lord is, desire that milk, that is that instruction, to direct you in this walk, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, that cometh from the word, or is according to the word, for that will Peter only warrant you to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is without deceit, sound, & good, 1. ep. 2.2. And mark, that the same S. Peter, tells the Christians in his time, that they were by Christ redeemed from the vain conversation, received by the traditions of the fathers, 1. ep. Cap. 1.18. For thereby you may perceive, that walking, or conversation may be vain that hath for the warrant of it, both fathers and their traditions; so can none that hath ground from the word of the Lord. But then may some say, where is this word of God to be found, that all this while you commend unto us, to be the only sound and safe rule to walk by? To this I answer, this treasure & pearl is only to be found in the field of the Canonical scriptures of the old and new testament, and therefore nowhere else to be sought for. And therefore, as it may be observed, throughout all the new testament, Christ and his Apostles, whither they were to confirm truth, to confute error, or to exhort to godliness, or to dehort from the contrary, still fetch their light and ground, from the ancient scriptures. And Paul speaking only of the scriptures, which were written when Timothy was a child, 2. Timothy. 3. verse. 15. saith, that they were able to make him wise to salvation, and after addeth, not only that the whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, but also so far, as that even thereby the man of God may be absolute, being made perfect unto all good works. And it is evident by Christ's saying john. 5. unto the jews, search the scriptures, for in them ye think to have eternal life, verse. 39 that this was the common opinion of the jews of them, that they were sufficient to direct them to salvation. How can we then think, but that now much more, the whole new Testament being joined unto the former, containing as it doth both a most lightsome exposition of the former, and also consummating the same, we have cause so to account of them? Sure I am, whatsoever our late Romanistes think, and write to the contrary, because if this principle be once received, they know well enough, their opinions wherein we stand against them, can no longer have any countenance, we have a number of us most plentifully in Print showed them & the whole Church, that this was the opinion of all the Churches of Christ, and of all the learned fathers therein for 600. years after Christ at least. Indeed then, if we would have them to be and prove thus unto us; we must search them, as Christ hath commanded john 5. and we have need meditate therein day and night, as we have heard josua, for all the great business that otherwise he had, commanded to do, and as we read it set down for a Property of every man that would be blessed, Psal. 1.2. And no other good means of hearing them opened unto us, by preaching, or any way else, that we can come by, must be neglected, but carefully and religiously used, and with all other means, hearty and often prayers unto God in all humility must be made, that it would please God, so by his spirit, the author thereof, to enlighten our dark hearts, that we may understand them aright. For this is to search for wisdom, that lies hid therein, as for silver, and to search for it as for treasures, and to watch daily at her gates, and to give attendance at the posts of her doors, as we are commanded to do, prou. 2.4. & 8.33. and thus doing, if withal we forget not with David still to cry unto God, open my eyes that I may see the wonders of thy Law, Psal. 119. vers. 18. so calling after knowledge and crying after understanding, as we are taught pro. 2. verse, 3. then, and not else, we are there promised, that we shall understand the fear of the Lord, & find the knowledge of God, to direct us aright in all our ways before the Lord, vers. 5.52. Most fearful are the examples that we have in these scriptures, of God's wrath breaking out against such, as have not in the service that they have tendered him, first carefully set this rule before their eyes; yea though otherwise they seemed to have never so devout and good meanings therein. To this end, to let pass the infinite, examples of gross idolaters, upon whom, in most fierce manner, his wrath hath broken out, to the utter destruction of them, & their countries, as herein often is recorded: who yet often would seem, so fervent in serving of God, after their fashion, that they would spare no cost, no not to sacrifice their own sons in the fire, let us but consider of three or four, that fell out amongst Gods own people. Do we not read Levit 10. that Nadab & Abihu offered incense with their censors, upon strange fire, which the Lord had not commanded them, and that therefore a fire went out before the Lord and devoured them, so that they died before him? vers. 1.2. And what other cause was there that the Lord smote of the men of Beth-shemesh, 5070▪ men, but that of a fond affection, and blind devotion, as it should seem, for joy that it was come home, from the Philistines, and to see whether all were safe therein, they looked into the Ark, contrary to the rule of the word Numb. 4. given in that behalf? Notable likewise in show, was the occasion and in●ent, that Saul had, both in his offering burned offering, in the absence of Samuel 1. San. 13. ver. 11. & in his & people's sparing the life of Agag, and some of his cattle ca 15. ver: 15. but yet, because in both these, he walked without direction and warrant from the word of the Lord, in both those places immediately upon his answer, we read, that he was told, he had done foolishly, & that the Lord was so angry with him therefore, that he should lose his kingdom. But that which we read touching David's bringing home of the Ark 2. Sa. 6. & 1. Chr. 13. and also 15. he being the man he was, in my opinion, gives us (how godly and wise soever we take ourselves to be) most excellent warning to take heed how holy and good soever our intents be, yet in our walking before God, not to tread a step, without light and warrant from his word. For there it appears, that the first time that he went about it, he consulted not with this word which would have told him, that it should have been brought home only on Levites shoulders Num. 4. & therefore to his great discomfort, it fell out, that he seeking to bring it then home, upon a new cart, that Vzzah putting but his hand to hold it, because the oxen did shake it, though of never so good an intent also, yet lacking warrant therefore from hence, as David did for the whole manner of his action; he was strooken by the lord with sudden death. 1. Ch. 13. v. 10. But the second time when he had learned to bring it home aright, he prospered in his enterprise, & brought it home with great joy and triumph, as it appears, 1. Chro. 15. In what case then, be all those that glory in nothing more, than when they walk either directly contrary, or quite beside the direction of this word? Surely we must needs both say & think, that the further they either run or walk, the more they are out of the way. And yet this is not only the walking of Turks & Barbarians, but the common walking, wherein they most glory that are of the superstitious synagogue of Rome (as if I might stand upon that point, I could most easily show,) and therefore their glory in the end, will be their shame.  
But to go on, in that the Prophet here describes them whom he would comfort, not by bare walking, but by walking before him, by that him, understanding even God himself, forasmuch as it is evident, that by that kind of phrase, before him, it is still the fashion of the scriptures, when they speak of that which either is, or should be in God's children, to understand that they walk, or should, without all hypocrisy: we are to learn, that it is not enough to walk so before men, that they can spy no fault in our walking, (for so far came the hypocrite Mat. 22. in his walking, coming unto, and sitting at, the marriage feast, for until the master of the feast came, he was not found of any of the guests to have lacked his wedding garment, as it there appears:) but we must have a care, if we would be of the number that he talks of, to be answerable within, even in the secret of our own hearts, to the outward good show we make. For we know th●● his eyes are so bright, & piercing, that he looks even through our hearts, and reins, & that nothing can be hid from his fight. Psalm. 44.21. & job. 42.2.  
And to walk thus before God, two legs and fear are necessary, for there is no walking with one, and unless also both be sound, it is rather like to prove a halting, than any walking: the right leg and foot, is sound religion, and a lively and true faith grounded thereupon: the left, is a holy life and true repentance, in the continual practice whereof, it consisteth. Both these must go together, for where either of them is severed from the other, there is nothing but hypocriste or superstition. And therefore let a man be never so zealous and sincere a professor of the Gospel and sound religion, yet if we see him careless touching his life, we hold him to be but a carnal gospeler, and that this his knowledge & profession makes his life and person, the more abominable before God. So on the other side, let one be never so curious & careful of a good life, insomuch that in that respect Christ might compare him to painted tombs, and clear washen cups without, as he did the Pharasies, yet if their religion, be unfound, as the Pharasies was, he will not stick to cry out against them, w● be to you hypocrites, as he did against the scribes and Pharases Math. 23. we say therefore to every one, show me thy faith by thy works, and I will show thee my faith by my works, I am. 2. vers. 18. For we hold & teach, that it is no lively faith, but a shadow of faith, where good works accompany it not, with the same Apostle ver. 20. But then we hold likewise, that love which is the fulfilling of the law, & compriseth within the compass of it, all good works, can never be, unless first there be a lively faith, for it proceeds from a faith unfeigned, 1. Tim. 1. vers. 5. But this faith is that, whereby in Christ jesus, we are surely, and fully, solely & wholly, justified, for he is the author and finisher of our faith, Heb. 12. ver. 2. and there is no other name under heaven whereby cometh salvation but his. Act. 4. vers. 12. & the other serve to other holy uses, as namely, to make our light so shine before men that they seeing them may glorify our father which is in heaven, as Christ hath taught Ma● 5.16. & to make us, known to be his disciples. joh. 13.35. and as Peter hath taught us, to certify us of our election and calling 2. Epist. cap. 1.10.  
To conclude therefore this general description of the Prophet, of those whom he would comfort, let us mark, that every one that thus walketh before God, he means to comfort: for he saith, every one that walketh before him, as our interpreter 〈◊〉 rendered it: but them withal mark, that yet he means, to comfort none but such, as living, and dying, are found thus walking. For it is not enough in this case to begin well and to go on, for a time, unless we persevere ●nto the end. For he that puts his hand to the plough, & look● back, is not ●eet for the kingdom of heaven, Luk. 9.62. and the promises 〈◊〉 thus, he that endureth to the end he shall be 〈◊〉 Mat. 10. vers. 22. be faithful unto the end, and I will give thee the crown of life. Reu. 2.10. And therefore S. Paul Philip. 3. is a most notable example unto us, in this: who though then, he had well nigh run his race, and had out run very many, yet, that he might attain happily unto the end thereof, he protests, that he forgot that which he had left behind him, and endeavoured himself, to that which was before, & followed hard to the mark, that so he might attain the price of the high calling of God in Christ jesus, using a word that shows, y still the nearer he came to the race end, the more he bowed & enforced himself forward, and so he wisheth as many as be perfect, to be minded. ver. 13. etc. For as we read. Psal. 92.13.14. such as be planted in the house of God, they shall flourish in the courts of God, and such shall bring forth fruit in their age, & even then, be fat & flourishing. The Prophet therefore, to teach us thus much, uses this word, that is translated walketh, in such a tense or time, in his own language, as whereby it is well known to the skilful in that tongue, he noteth a continuance of their so walking, even unto the time, when God took them hence. Let us therefore study every one of us, to approve ourselves thus qualified whiles we are in strength and living, that we may be found thus walking, sick, weak, and dying. For it is a common proverb, qualis vita, finis ita, such life, such end, or death. And there is small likelihood (sure I am, it is not to be presumed on) that he that hath not begun thus to walk before he come to his death bed, will there begin, & there be found such a one. For who is so simple, but he may easily conceive, that it is most likely, that he that forgetteth both God & himself, living, shall be despised of God dying. We dare not, nor may not say, that vera & seria poenitentia can be sera, that is, that true repentance and earnest can be too late: but yet I can tell you, that sera penitentia, late repentance, may be suspected often, whither it will prove seria & vera, earnest and true. And therefore the safest course is, whiles we have wit and understanding, and whiles we have strength and use of our senses, which oftentimes fail us in extremity of sickness, to labour to be such, as here he describes.  
Thus now in general, we have heard how the Prophet sets forth them, for whom he hath comforts anon to tell us of, both living & dear: let us therefore mark further, what in particular, he calls such. The words that he useth, to the end, are in the former verse, and they are well rendered by our interpreters, righteous & merciful men. The ways therefore of the Lord in particular, that they, that would walk before him aright, must walk in; are righteousness or justice, & mercy and compassion. justice with mercy, and mercy with justice therefore, must go hand in hand together for justice without mercy, will soon prove extremity, and mercy without justice, will us quickly prove but foolish pity, that warre● 〈◊〉 a City a But when to show the one, and to do the at her, that must be learned of judgement, which is in deed, the right moderator, & director of both. where these 3. concur in one, their justice shall be shown in time and place, and so likewise mercy. All these in perfection are found in God, and therefore saith jeremy Cap. 9 23.24. let not the wise man rejoice in his wisdom, nor the strong man in his strength, nor the rich man in his riches, but let him that glorieth glory in this, that he understandeth and knoweth me, saith the Lord, for I am the Lord, that show mercy, judgement, and justice, in the earth, for in these things, I delight. And surely we are like the children of such a father, to do what we can, to be like our heavenly father herein: for he delights not only, to approve himself such an one, in all his doings; but that we also should be such. And therefore by Hosea Cap. 6. verse. 5. in the time of the old testament, when sacrifices were in the greatest and best estimation, he taught his people, that he desired mercy and not sacrifice, speaking so by comparison: which sentence, Christ wishes them to consider that seemed to be offended at the mercy, he showed publicans, Matthew. 9.13. And to do justice and judgement. (so joining the other two together) saith Solomon Proverb. 21.3. is more acceptable to the Lord than sacrifice. And yet Michah. Cap. 6. verse. 8, most not 〈◊〉 to commend these virtues unto us, saith, he hath showed thee, O man, what the Lord requireth of thee, surely to do justly and to love mercy, and to humble thyself to walk with thy God. All which places laid together, do teach us three very good lessons, concerning this matter. The first is, that he that hath any care to walk, as he ought before God, he must have an especial care, amongst all other things, if not above all other things, to deal justly, and to show mercy. He must therefore abhor all injustice, as extortion and oppression, and all cruelty and merciless dealing: and think, how devout, zealous, and and religious soever he seem to be, that yet all is but vain, without these. And to this purpose it is worthily said of S. james, in my opinion, pure religion and undefiled before God, is this, to visit the fatherless and widows in their adversity (therein calling for mercy) & to keep himself unspotted of the world, therein likewise calling for righteousness and justice. Cap. 1. vers. 27.  
The second lesson, is this, that they that would rightly show both, that they love justice, and mercy: must learn to join judgement withal. For through the want and lack thereof, it was, that both Saul & Ahab, showed mercy, when they should rather have done justice, the one upon Agag the King of the Amalekits, 1. Sam 15. and the other upon Bennadad, the King of Aram, 1. Kings the 20. and therefore the one for his labour was sharply reproved in the name of the Lord, by Samuel, and told that therefore his kingdom should be taken from him, & the other was met, & told likewise, by an other Prophet of the Lord, that because he had let that Bennadad escape with his life, whom he had appointed to death, & therefore delivered into his hands, that therefore his life should go for his, & his people for his, as it appears at large in the said places. For by this, who seethe not, that though this their dealing, carried a show of mercy, that yet in the sigh: of God, for that the malicious enemies of him and his people were saved alive, when they might have been killed, & so dispatched from ever endangering of any his people afterwards, and that to the just terror of the rest, it was accounted no better than plain cruelty. These examples therefore considered, if a noble & valiant Captain, having commission under his Prince, to govern & to defend a country, see the same invaded by malicious foreign enemies, guided & assisted therein by treacherous, & traitorous home borne wretches, & the Lord having delivered them up into his hand, had he not need to take heed the for lack of sound judgement, he show not foolish pity upon such, upon whom justice only indeed, is to be done? Who therefore can but commend this honourable Lord, both for his judgement, justice, & mercy for his dealing as he did in this very case, with them in the fort in Ireland? especially seeing (as I have learned both of himself, & by the report of others that were there with him) neither any manner of promise that ever they could get of him, nor their own desert, could any way put them in any hope of any better than they found. And besides, seeing it is most certain, that he neither had then, any shipping to send them away withal, nor might leave them there behind him to shift for themselves, nor yet lead them away with him captive, without apparent show, not only of further danger to the whole country, but also of inevitable peril to his own company, being then so few, and so weakened with long being abroad, & being also so meanly victuailed as they were, only for themselves: & that which is most of all, having to pass home so many 100 miles as they had, and most thereof, most dangerously through the countries of their friends, and their own enemies, how could he in any wisdom or policy (unless men would have had him contrary to all nature & judgement, for showing foolish pity upon such unworthy wretches, cruelly & childishly have bazarded both all the country, and his own company also, to a further peril than they as yet had been in) do any otherwise then he did? And the Lord be praised for it, though he were in that country but a short time, by experience we have found, the Lord so blessed his judgement, both in his doing justice upon them that deserved no other, & in showing mercy towards than, to whom it was to be showed indeed, that ever since we have had greater quiet and peace there, then was of long time there before, or otherwise was likely ●e should there have had yet.  
The third lesson, that we have in the places before quoted, touching justice and mercy, to learn Michah hath taught us, who though he require, that we should do justly, and low mercy, yet he requires for all that, that they that have both these, should humble themselves, to walk before God. For though our consciences witness with us, even before God, that unfeignedly we have studied & had a care to walk before men and him, so in justice and mercy, with judgement, that we may as worthily be called righteous, & merciful men, as any that here, Isaiah speaketh of; yet we must learn of the same Prophet, not in a counterfeit humility, but because indeed, it is so, and we think so, in simplicity to say & confess: that when our righteiousnes is compared with that it should be, that all our righteousness is as filthy clouts, Cap. 64. vers. 6. that so still with Paul, our own righteousness, which we have framed in the best manner we can, to the law, we may indeed account of no force or value to justify us before god, that as he saith, we may be found of him, not having our own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness which is of GOD through faith. for though, the titles of just, righteous, and perfect men, be attributed & given to sundry in the scriptures, yet we are not to take & understand them, howsoever the papists & sun other fantastical heads fond do, as spoken to show that they were quite without sin, and absolutely & fully kept the law. For what is more plain in the scriptures, then that all men be sinners: And therefore saith David, Psa. 143. ve. 2. enter him into judgement with thy servant of or in thy fight, no man living shall be justified: & 〈◊〉 in an other. Psalm, namely, 1 ●0. ver. 30. 〈◊〉 saith if thou, O lord, straightly markest iniquities, who shall stand●● Solomon his son, most plainly faith, there is no man that sinneth not, 1. Kings. 8.46. & therefore pro. 20. ver. 9 Eccle. 7.22. he saith again, who can say, I have made my heart c●eane, I am void of sin● Surely there is no man in the earth, that doth good and sinneth not. And the new testament is as flat in this point. For Rom. 3.10. we read, that there is none righteous, no not one, and james most plainly faith, that in many things we sin all, Cap. 3.2. and john likewise, as plainly, writeth, speaking of such as himself than was, If we say we have no sin we deceive ourselves, and there is no truth in us 1. Epist. 2. vers. 8.  
And if we do but take a view of those that in the scriptures are most honoured with the titles of just and righteous men, we shall find the same scriptures, tell us of some sins, of the very same men. For who are more commended, in the old testament, for such, then Noah, Abraham; Loth, job, Moses and Aaron, David, Asa, jehosaphat, Ezechiah and josiah? And yet read we not Gen. 9 of Noah's drunkenness? Gen. 12. & 20. of Abraham's twice causing Sara to dissemble her being his wife, to the great peril of her chastity? and Genes. 19 that Loth was first made drunk by his daughters, & then therein that he committed in incest with them both? And Mo●●e● and Aaron both of them, at the waters of strife N●●●. 20. ver. 12. are told by the Lord, because they believed him not there, to sactify him before the people, therefore they should not bring them into the land that he promised them. And as for David, it is not only well known, that he grievously fell, in adultery and murder, 2. Sam. 11. & in numbering of the people, 2. Sam. 24. but also even in the administering of justice, in adjudging, through his too rash crediting the first and false information of treacherous and b●●bing Sibah, to him, the lands of his innocent master Mephiboseth: and yet when he saw the innocency of Mephiboseth, we read not that ever he reversed this his unjust sentence. 2. Sam. 16. Likewise surely are their faults even registered, of all the rest, how much good soever otherwise be reported of them. For of Asa we read, that he was wroth with the seer, and put him in prison, and moreover that then he oppressed some of the people. 2. Cron. 16.10. And of jehosaphat, it appears, that he made affinity with wicked Ahab, and joined with him to help him in battle, 2. Chron. 18. for the which upon his return, he is sharply rebuked by jehu the son of Hanani, 2. Chron. 19 vers. 2. etc. And after the miraculous victory that God had given Ezechiel against the army of Senacharib, it is recorded of him, that therefore, he rendered not the Lord thanks accordingly, but was lift up in his heart, & so wrath came upon him, & upon judah & Jerusalem for the same: 2. Chro. 32.35. Finally touching josiah, his story showeth, that he came to his death by fight against Pharaoh Necho King of Egypt at Megiddo, contrary to the persuasion (even from the Lord, as the text saith) that, that king gave him. 2. Chron. 35.  
And if any think that it is otherwise now, with them that are commended for righteous men in the new testament, they are much deceived. For though it be said of Zachary the father of john Baptist, that he was a just man before God, and that he walked in all the commandments and ordinances of the Lord, without reproof Luk. 1. ver. 6. Yet after in the same Chapter verse 20. for his not believing the words of the Angel, touching his wives bearing of john Baptist, he is strooken doom, and so continued until the child was borne. And if we go on, and consider Peter & Paul, most famous amongst the Apostles, though it cannot be denies, but that they studied to be righteous and very godly men, and that then they had the spirit of regeneration to enable them both to will well and to do well, yet even in respect of the time when they were such, they are not found without fault or sin. For Math. 26. we read how shamefully. for fear, Peter denied his master: and that at Antioch, a good while after Christ's ascension, and therefore after the descension of the holy ghost upon him and his fellows, he behaved himself so, that Paul therefore openly rebuked him there and charged him, that he was to be blamed, for his so dealing, for that by his example, he constrained the Gentiles, to do like the jews: insomuch, that other jews (as Paul reporteth it) dissembled likewise with him, & even Barnabas, was brought into their dissimulation also Gal. 2. ve. 1. etc. Now Paul in the 7 to the Romans ve. 10.20. etc. most plainly confesseth, of himself, when he had striven and laboured for the contrary to the utmost be could, that he found a law in his members, rebelling against the law of his mind, which before he called the sin that dwelled in him, whereby it came to pass, that sometimes he did that he would not, and was led captive unto the Law of sin, insomuch that most lamentably he crieth out, & saith, O wretched man that I am, who shall deliver me, from this body of sin and death? and to the Co. ep. 2. Cap. 12. ve. 7. etc. he complains of a prick in his flesh, which he calls the messenger of Satan, that did buffet him, whereof he could not be rid, though he besought the lord thrice that he might. Very well therefore in my opinion was it said of Hierom in his epistle to Ctesiphon, against Pelagius, who used to object many of these examples to prove, that men might be without sin, because many of these are said, as you hard in the scriptures, to have been just and righteous men: justi appellantur non quod omni vitio careant, sed quod maiori part untutum commendentur, that is, they are called just men, not that they were without all fault, but that they were commended with the greater part of virtues. Notable truly, and well worth the reading is this epistle of hierom's, both to the confutation of the old & new Pelagians, that notwithstanding the plain evidence of all that I have said, will yet hold, that men can in this life have in themselves a perfect and absolute righteousness, for not only doth he most plainly therein, condemn that as an opinion that in it contains the poison of all heretics, & taketh man out of man, & holdeth him that is in the body, to be out of the body; but also to be contrary to all experience, either past or to come, and directly to rob Christ of his special prerogative, which is, to be without sin. And most sharply and briefly he confutes all their chief arguments, and leaves them never a starting hole, and in the end concludes that, haec hominibus sola perfectio, si imperfectos se esse noverint, this is man's only perfection to know himself to be imperfect. But if it were a thing, that I might longer stand upon, it were an easy matter to keep you an whole hour, with golden sentences and arguments, o●● of this father and the rest, most pregnant to this purpose. For I can assure you, never a one of the ancient learned fathers, but they are full and forcible against all Pelagians, and other heretics whatsoever, to humble men always in the sight of their own w●is, and imperfection before God.  
And doubtless (though they that hold the contrary, will not see it) in the great wisdom and providence of God, it is, that whiles we are here, we should still, do what we can, find ourselves compassed with infirmities, and encumbered with sin. For hereby we see the power and strength of sin, the better, to make us thankful unto our God continually the more, for our sweet saviour jesus Christ, that cleanseth us from all sin. Hereby, we are from day to day, made the more weary of this world, where we see this troublesome battle with sin will not end, and so the more desirous of an other, when we are sure it shall. Hereby also in the mean time we have occasion, the better to show our faith, our patience and constant ferventness, in flying to God, for help and secure: & thereby the Lord breeds in us, many a good virtue, as humility mercifulness and compassion, towards others, & preserves us from the contrary, foul vices, of pride, hard heartedness and contempt of others. Paul himself confesseth, that the prick in his flesh, that we heard him ear while complain of, was given him, lest he should be exalted out of measure, through the abundance of revelations. 2. Cor. 12. ve. 7. Wherefore, as of the flesh of vipers, there is made, as they say, a notable counterpoison, so of the viperous remnants and relics of sin, God in his wisdom, and by his power, makes us a preservative against most dangerous sins. And as the skilful Chirurgeon, that would heal his patient's wound, thoroughly to the bottom, keeps it the longer open, so dealeth the Lord with us, in this case; that we by this means, seeing the depth and dangerousness of our wound the longer, may seek and find, in Christ jesus, our only sovereign Chirurgeon and Physician in this case, a full, and perfect remedy. For it is he alone, who his own self, bare our sins in his body on the tree, that we being delivered from sin, should live in righteousness, and yet by whose stripes we are healed 2. Pet. 2.24. And surely the Pharisee puffed up with a conceit of his own righteousness, shall go home, in his judgement as he came, and the very Publican shall be rather justified than he, Luke. 18. vers. 10. etc. And therefore he calleth only for the heavy loaden and weary of that heavy load, Mat 11.28, & offers himself to those that thirst after him, joh. 7.37.38. For to whom should the Lord have an ei● but to him that is of a broken & contrite spirit Isaiah. 66. ver. 2. And who will be at this point, but he that hath learned to humble himself before his God, as Michah hath taught us, when he hath walked before him, in justice and mercy, the best he can.  
Thus therefore I hope sufficiently, we have heard opened, whom the Prophet here minded fo comfort wherefore these things thus premised, & understood, I dare & do confidently assure myself, that this noble person, whose body lieth here before us, anon to be buried, was such a one, both generally and particularly, as here the Prophet hath described: and I hope there are few or none here present, that knew him in deed, but as I have gone on, from point to point, in examining & explaining the Prophet's description, have thought it to fit him. Howsoever, for my own part, having known him, these 14 or 15 years, & having had very near & familiar acquaintance with him, touching the state of his soul and mind, I am fully of that mind, simply, & without all flattery, either before God or man, that he was such a one as here the Prophet speaketh of. Loath I am to enter into any particularizing of that which I am able to say, but upon my own knowledge, to the proof hereof; for I have neither wit nor utterance fit and meet to express the same withal, howbeit seeing it is a thing expected, (I know) at my hands, and without some just note of unkindness I cannot stay here, knowing what I have known: and that to the glory of God, and good example of some, it may be, that that which I shall speak may prove, though it come never so short of that which he hath deserved: give me leave a little to apply in particular, from step to step the Prophets' description unto him, First therefore to begin withal, ever since I knew him, he hath been one careful, aright to walk before God in righteousness and mercy, for any thing that ever I could perceive. And therefore having learned, that thus to do, he must have his direction and light from the word of God, contained in the Canonical scriptuees, rightly understood, I must needs protest, that I never knew man of his place, nor scarce of any other, more careful & diligent, to use all ordinary means to attain thereunto. For even hence it hath come, and to this end it hath been, that along time he hath most diligently red the scriptures, attentively heard them red, and preached upon, both publicly and privately, as oft as he could; and also joined therewith, not only the helps of serious meditation, conference of the learned that be met withal, and the reading of all good and learned books of controversies that he could come by; but also twice or thrice a day he hath used along time most earnest & devout invocation of the name of God, privately betwixt God & himself (besides public prayers also in his house, twice a day continually) for grace to understand the same, & to live accordingly. Thus to read of the scriptures besides other books, 8 Chapters a day was his ordinary task: and hence it came that he was a religious and devout keeper of the 〈◊〉 both, consecrating it wholly to public and private holy exercises: that he wonderfully reverenced all learned honest and painful ministers, that he could be acquainted withal: and that he reverenced learning and learned men, as he did. In this time, that I have known him, even for love to learning, I have known him, to have been at three solemn Acts at Oxford, and there always to have been a most diligent hearer of all exercises, from the beginning to the ending. And by these means it pleased God to bless him, with knowledge and understanding, that for his place (let no man be offended with my speech) no 〈◊〉 both for matters of the Church and common weal also, was better able and more careful to speak, in time & place then he. And as by these means he was enabled to make every good show of Christianity; both for life and religion: so surely therein he was no man pleaser, or time server, neither hypocrite before God, nor dissembler with man. For all that knew him, knew, he was no glosser nor flatterer, nor a man that would be drawn contrary to his conscience and Honour, to do any thing, though in the world he might have gained never so much thereby. Never knew I man more fast and faithful to his friend, more just of his word and deed to friend and foe, and more plain in all his dealing with one an other, without partiality than him. And though I am persuaded, that God had given him great judgement, when to show justice and when to show mercy, & I know, that he had such a special care, to deal always uprightly in both, that wittingly and wilfully he could not, nor would not offend his conscience, in either: yet seeing man's weakness and infirmity, as he did, and finding thereby, by searching his own ways, what might or had any way failed in himself, walking in the best manner he could: thereby he took occasion, when he had walked before God in righteousness and mercifulness, and in all other his good ways, to the utmost of his power, to humble himself before his God to answer the rest of Isaiahs' description of those whom here he would comfort. For still I have found him the nearer he grew to his end; the more watchful and careful over himself, and striving with God by all good means to become fit for him, so that for these 3 or 4 last years of his life, he hath seemed to study and to desire nothing more, then that God would give him grace, so to number his days, that he might apply his heart unto wisdom: which was Moses' suit unto God for himself and his people Psa. 9 ve. 12. And howsoever he could be stout enough, according to his place, & but as it became him, when had to deal with men: yet when he had to deal with God, either in sickness or health, I never knew a man that in words and behaviour, would carry himself more submisly and reverently, or that gave better testimony, of a broken & contrite heart before him. What then should I say more? Briefly this, that being the man that others know he was besides myself: her Majesty hath lost of him a loyal, loving, and most faithful and good subject, the state hath lost of him a stout valiant and renowned Captain, reverented of all the enemies thereof, foreign, or domestical, for fear; and of all the true friends thereof, at home or abroad, for love. The Church, hath lost of him, here an Honourable member, for his own part: and many therein a loving Patron his country hath lost of him an upright justice, a good housekeeper, & a very father in any thing wherein he might stand them, lawfully instead. And to conclude, I for my own part, have lost of him the honourablest & most loving and faithful patron, that ever poor minister of my condition lost. Here yet is our comfort in all these losses, that we all have thus lost by his departure hence; that he hath himself (as we shall hear anon) lost nothing, but that both he hath found God, and God hath found him, and taken him from us, that were not worthy of him, to join him with those, for whom he himself had thus fitted him. For as he lived honourably and Christianly, so hath he died. For though he were sick, an 18. days, and therein had many sharp, long, and bitter fits, of his old disease the stone (as it was taken;) yet being with him from time to time, unto the end, as I was; I never heard any word of impatiency, thereby wrong from him: but still, the more sore his fits were, and his sickness grew, the more earnest and holy prayers and meditations came from him; insomuch that he continued, praying, and calling upon God, to take him hence unto himself in peace, to have mercy upon him for his Christ his sake, & to receive his spirit, until the very last ghaspe: only the mercies of God in Christ jesus promised, all the time of his sickness, as very often he protested, were his comfort, acknowledging still, that but for them, he were a most miserable wretch, & yet they being such as they were, he would never give over trusting in him, howsoevec he dealt with him. From the beginning of his sickness, it seemeth that he had received in himself the sentence of death and therefore after never minded worldly thing, 〈◊〉 then needs must: his continual praye● for 〈◊〉 and children was, that the Lord would bless them; then (as it seemed by the manner of his speech) thinking▪ that they should do well enough, 〈◊〉 meanly sooner he left them. Indeed to his eldest son, kneeling by his bed side, & craving his blessing, (though then it was very painful for him to speak) he g●●e it most Christianly thus, saying, my son hear; hear & fear the Lord serving him in holiness and righteousness all the days of thy life, and so thou shalt want no manner of thing that is good: & for the rest of his children he said, there were blessings enough in store, which he prayed the Lord to bestow upon them. And to others weeping about him, I remember well he said, with set countenance, and stated voice, (and I hope I shall I never forget it) weep not for me, but weep for your own sins. And thus never satisfying himself, with humbling of himself before God on the one side, in the sight of his own unworthiness, and yet showing 〈◊〉 the other always that he had a cheerful hope, freely & fully, to be saved for jesus Christ's sake a love, through his worthiness; whiles both they about him ● the rest of the family below together, were in pouring forth their prayers to God for him, the 14 day of the last month of October, being the Lord's day, he ended the day of rest, or Sabbath, in falling into such a sleep and rest, that now for every he shall keep a perpetual Sabbath 〈◊〉 ●e Lorde●●nd thus (well beloved) ye have hea●● both of the life, & death, of this Right Honourable Lord Grey, though nothing answerably to that which he deserved, yet so far, and so much, as I trust, I going on, now lastly to lay before you the comforts, that the Prophet hath here set down for them, that he hath here described: of yourselves, with out any further application of mine, you will think that he had, and shall have his part and portion therein.  
Wherefore herein to be as brief as I can: as I have said, either they are such as either may comfort such dying; or such, as they only taste of and enjoy when they be dead. And two comforts here I observe still to be given them, of each kind. The first of the former sort, is taken from the end that God hath in taking such away, for their good; and is thus much in effect. Though the wicked ones in the world live in never such jollity and security, in all sin and impiety, triumphing and heartening themselves the more in their course, because such is the state of those that walk before God in righteousness and mercifulness here sometimes, that they, through the unkindness of the world, can neither enjoy any sound peace in mind, nor rest in their beds, living in it: nor yet so die in the end, but that either they are put to some violent death by their enemies and persecutors, or die of some such sharp and painful sickness, that the wicked think they have cause to judge them, as a source that God loveth not, and therefore that are perished: yet indeed for all this, the Lord loved them alive, and of that love of his, hath taken them away by death before the evil day come, which he hath prepared for the destruction of the wicked and impenitent. Let the words and circumstances of my text be well scanned, and it will evidently thereby appear, that it was the Prophet's meaning to minister & give this comfort. For though both immediately before my text & after, & by the word perisheth, he plainly shows, that wh●n the righteous are picked out from amongst the wicked they conceive no better of it, & in that there is no rest or peace promised the godly herein, but after they be taken hence; it be more than insinuated that both their lives & deaths are often in this world full of tribulation: yet that they should not be discouraged, either with that they feel themselves; or with the doings & sayings of the other, the Prophet assureth the righteous & merciful man that walketh before god, that he is taken hence of love, to exempt him from evil. And therefore if he can take it to be an argument of love in a husbandman, or shepherd, foreseeing a storm & tempest before, to gather into his barn his harvest, or unto some shelter his flock of sheep, than he hath cause so to think, of the Lords calling and fetching him home, before the evil day come. With this God comforted Abraham Genes. 15. verse. 13. etc. For there, first having told him, that his seed should serve, and be ill entreated in a strange land 400 years; after to comfort him he tells him, that yet he should go unto his fathers in peace: and so he did, as we read, Gen. 25.8. But josiah, that lived not long before this evil spoken of here begun to break in upon the kingdom of judah, is a most not able example hereof. For by Huldah the prophetess he being first given certainly to understand, that it should shortly be: yet from her, this word withal was sent him to his comfort, that he first should be gathered unto his fathers, and put into his grave in peace: and that so his eyes, should not see, the evil that God would bring upon that place and people, 2. Chro. 34. Wherein doubtless, they could not but take comfort, and be the willinger to die, when where, & howsoever the Lord appointed. For who would not be glad to flee out of Turrian old house before it fall about his ears? Who would not take comfort upon the sea, seeing a great storm coming, to get into some safe haven first? Who being in a journey, and knowing the way to be laid for passengers, to spoil and to destroy them, would not be glad to take up his Inn before?  
And yet this is not so to be taken, as though it were here either said, or meant, that always God taketh away, all such as he describes, before the coming of such an evil as here he speaks of. For jeremy himself, who doubtless was such a one, lived to see this evil come upon them, to the full: as it is evident, jer. 39 which was such a grief unto him, that thereupon he wrote his book of Lamentations. And it is the common opinion, that john that beloved Apostle of our Saviour lived to see the final and last destruction of Jerusalem and the temple, and the utter subversion of that kingdom of the jews by the Romans. Only therefore thus are we to take it, that when in such had times as this was that Isaiah speaketh of, it pleaseth the Lord, thought through many tribulations, living, and in the end also by great pa●●●ying, to take many such a way, that then, howsoever the wicked construe this, that most certainly it is 〈◊〉, of the Lord, of singular and special favour towards 〈◊〉, and namely to take them away from evil to come.  
This therefore serveth, not only, mightely●●● 〈◊〉 the wicked and ungodly from all ca●ulting●● 〈◊〉 thus dealing with his, and to teach them, th●● notwithstanding, to reforge their judgements, of the lives and deaths of such as I have sufficiently showed before in handling the Prophets complaineth but also it serveth as forcibly, to comfort and cheer the Godly in the midst of all their tribulations living, and pains and torments dying. For hereby, they may perceive, though their peace and rest ●e reserved, until they be taken hence by 〈◊〉: yet both before, and in their very death the Lord ha● a special favour and love to 〈…〉. Wherefore, let such take all the 〈…〉, that they are enforced to suffer lying as dying 〈…〉 of 〈◊〉 merciful father, for their good; as means to conform them to their head CHRIST JESUS here, that hereafter else where, they may be made conformable unto him: and therefore even so many arguments, of a better life reserved for them in an other world. For howsoever they cannot choose but for the present, to flesh and blood be grievous; yet certainly, as the Lord uses them to his, they are his very good means, to to mortify his children to this world; that they way be the readier and willinger to depart hence, when be calls for them: and in his band, they are but as his fire, and furnare to make his, pure gold; and as his fan to make them clean corn for his own use, and as his mill to grind them, and oven to bake them, to be pure mainchet to serve his own table. And in the very sight of the world, to the glory of God, and the good example of others, they prove but the ordinary means to cause their faith, patience and constancy in cleaving fast to God, notwithstanding, and in calling the more earnestly upon him, to appear. Let not any man therefore, be dismayed, or discomforted, at tribulations incident to the godly living, or at the painfulness, or manner of their death so they die constant in faith in the Lord. Indeed, Ioh●s friends looking upon the tribulations that he had to 〈◊〉 ●ooke occasion thereby, to judge him to have been before but an hyprocrite, but they were not only rightly withstood by job 〈◊〉, but in the end God himself, as it appeareth in the conclusion of that story, took jobes' part against them. And Luk. 13. ver. the first, we read, that some told Christ, how Pilate had mingled the blood of certain Galileans, with the blood of their sacrifices: but Christ perceiving that in so doing they thought, th●● therefore they might judge those Galileans, to the worse than of any of the rest, he tells them in so thinking they were deceived: & so likewise, if they should think that those 18, upon whom the tower of Siloah fell, were greater sinners than any that dwelled in Jerusalem, he shows them, they were in an error; thereby teaching us that we may not by these outward accidents & occurrentes judge. But notable to this our purpose is it, to considers, that though, as we have heard 2. Chr. 34. the Lord promised to take josiah hence in his favour (and therefore we may be sure he did so) that yet he came to his death be a wound taken at Megiddo, in a battle against, the Lords liking taken in hand, against Pharaoh Necho king of Egypt, as it is showed in the next Chapter. For hereby any man may see, that one, as dearly beloved of God, as josiah was, yet notwithstanding, sometimes may have such a death: and that therefore men are not to judge them, not loved or regarded of God straight, that have painful & somewhat extraordinary means to bring them to their deaths. Hereunto also, well serveth that, which we read He. 11. ve. 35. etc. For though it be evident, that there the Apostle speaketh of such, as both lived and died out of all question the dear children of God, and so were taken hence in his favour, yet he saith, some of them were racked, some tried by mockings & scourge, some by bonds and imprisonment, some were stoned, some hewn a sunder, and some were slain with the sword etc. and yet he saith, the world was not worthy of them. For the simplest man that is, hereby may see, that men may be the dear children of God, and be also most dearly beloved of him, and yet have many tribulations in this life, & in the end also be taken away by some tormenting death. If it were not thus, we should condemn all the Martyrs which are innumerable, that for the lords cause, have endured both living, and dying, wondered trouble and torment. Wherefore seeing we are compassed, as the Apostle speaketh Heb. 12.1. etc. with so great a cloud of witnesses, in this case, let us run with patience the race that is set before us, looking unto jesus the author & finisher of our faith, who as he there showeth, hath run this race before us. For seeing in him our head, we see that found true which we read Act. 14.12. that by many tribulations we must enter into the kingdom of heaven, let not us, that as members have communion and union, with him, think to get thither any other way. And yet let us hold it, for all this, a most sound principle, that is set down Psal. 116. vers. 15. that is, that precious in the sight of the Lord, is the death (always) of his saints, let that therefore be effectually provided for, that we live and die the Lords, in being such, both living and dying as here Isaiah speaketh of, and then let us be assured, whatsoever the ungodly think of us either for our tribulations living, or for our pains in dying, that the Lord always hath a love and favour to us, first in making us ready thereby to go hence, and then in taking us thereby away from the evil to come.  
The other comfort, given here by the Prophet, that we may cast of, and strengthen ourselves withal dying, yet before we die, lies in the two Hebrew words, that are here translated perisheth and taken away. For howsoever, the wicked, using the former of these of the deaths of the righteous, thereby mean●, that they, when they are once dead, are so lost and gone, that they shall never be found again. Yet the use of the word in the Hebrew tongue, As not always to import so much: For it is 〈◊〉 ●1. Sam. 9 verse. 3. touching saul's fathers a●●e●, which are said were lost; and yet in that Chapter, it appears they were not so lost but they were found, sale and sound again, vers. 20. and the thing lost by one, and found by ●n other levit. o● vers. 3. is expressed by a de●●atiue thereof. And the other word, used here by the Prophet in his own tongue, is so rich in signification, as it is noted 〈◊〉 the learned in that tongue, and as they make it evident by the use of it in other places of the scripture, that is signifieth 〈…〉 take up to 〈◊〉 away, but also to draw back again, to receive back again to one, to gather up, or together, and to cure and heal: they being therefore here used by the holy ghost, to express the death of the righteous by, because we are therefore sure they are fit for the purpose, in my opinion touching the death of such, thereby we may well learn, thus much; to the great comfort of all such, both living, and dying, that howsoever the profane Atheiste and Epicure, count death, to be, ultima linea rerum, the utmost bound of all things, and therefore cry one to another, Ede, bibe, post mortem nulla voluptas, eat and drink, for after death there is no pleasure and therefore are likely enough to account such men dead, so to be quite perished, that they shall never be again; yet in deed and truth it is nothing so. But such, though by death, the world and men living, have lost them; yet another, hath found them, that is, the Lord himself; and therefore though by their death, he hath quite taken them from us, and conveyed them clean out of the company of the living here: yet he hath thereby, but gathered them up and together, from amongst the wicked, with whom they were mingled, & amongst whom, to their grief, they were as scattered, whiles they were here; that so, whom he sent into the world, to do him service for a time, and as it were to play a part on a scaffold that he had appointed them, he might draw back again, and take home again to himself that there he may perfectly both cure their souls of all sin and infirmities, and thoroughly heal their bodies, of all sicknesses and diseases, whereof, neither, could be free or clear, as long as they were here. And, that death to the righteous is no other thing, but thus, the scriptures do plainly and plentifully teach us: for Eccle. 12. vers. 7. when it comes, we are taught, that the body (which he there calls dust,) returns to the earth from whence it came, and the spirit to God that gave it. And therefore Christ Luk. 23. v. 46. and Stephen, according to his example, dying, Act. 7. ver. 59 commend their spirits to God: and Paul counts death 2. Cor. 5. ver. 1. etc. to the godly, but a flitting out of his earthy tabernacle, to a better in heaven prepared for is; and therefore saith, that he desired to be loosed, and to be with Christ Philip. 1.23. And therefore these things, thus being, hereby a most notable comfort to remove the terribleness of death, is given unto such, as live and die the Lords: so, that these things remembered, we may well say with Cyprian de mortalitate, of such; non amittuntur sed praemittuntur● they are not lost, but sent before: and again, we may well said with him, these things being thus, as most surely they are; that eius est mortem timere qui ad Christum non vult ire, quod enim mo●●●e, ad ●●ortalitatem, morte transgred●nur, non est ●●itur, sed, transitur, & quis non ad meliora fest●●●● that is, he only, hath cause to fear 〈…〉 not go to Christ, for in that we die, by death we pass to immortality, it is therefore no dispatch or full end, but a passage; and who would not make haste to better? And surely, the good remembrance of these two comforts, I am fully persuaded, did so mightily prevail with this noble person, that they swallowed up, and made him so Christianly and comfortably to bear, what pains soever he felt that led him thereunto, as I have showed before. For from what fountain else, could his saying, weep not for me, weep not for me, come, but from hence: that he was fully persuaded, that death should be an advantage unto him whatsoever should follow thereupon to us. And his oft & earnest praying to God, to take him hence in peace, and requesting others, as namely myself, that I would pray unto him, that he would: for he was most willing to come unto him, and therefore would not once str●●e with him to the contrary: whence came it but from a certain persuasion, that death should be no more unto him, but as I have showed? and so a means to bring him, past all danger either of sin or meekness, to the city of the living God, the celestial Jerusalem, and to the company of innumerable angels, and to the congregation of the first borne, which are written in heaven, & to God the judge of all, and to the spirits of just and perfect men, & to jesus the mediator of the new Testament, as Paul speaketh of that company, that he is gone unto, Heb. 12.22. etc.  
Wherefore, to our further comfort concerning him, ourselves, and all others, that shall live and die such as here the Prophet speaks of, let us now go on, and view the comforts that he gives and sets down, to appertain to such, being once taken hence by death. His words are touching such, as our interpreter hath rendered them, peace shall come, they shall rest in their beds, but in my opinion, better according to the original, others translate, he shall (meaning the righteous) enter into peace, upon peace, or in peace, for such variety there is, and they (meaning such) shall rest in their beds. The knitting of which words immediately with the former, touching their taking hence, aught to teach us, that the comforts hereby delivered, are such; as that immediately upon death, such as the Prophet speaketh of, enter into possession and fruition of. And that the comforts prepared for such, come immediately and presently upon their death, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Angel showeth Apoc. 14. v. 13. saying blessed are the dead, even from the very instant of their death, always after (as that word signifieth) that die in the Lord, for they rest from their labours, and their works (he saith not any bodies else) follow them. Which we see confirmed to be so, by that which we read Luk. 16.22. of Lazarus his being carried, immediately upon his death into Abraham's bosom.  
And in that these two things are promised them, upon their gathering hence by death and not before; and that as it is evident, to give them therein better comfort to enjoy these; peace, and rest, immediately upon their death, and dissolution of body and soul, then ever they did before: unless we might think that the spirit of GOD, that directed the Prophet to comfort such, could not tell how to comfort them effectually and to the purpose; we must needs think, that by peace and rest, are meant, far more excellent peace and rest, than such ever enjoyed here. Yea they must needs import, that before death come, they never had either peace or joy, in comparison. And yet it is well known, both by scripture and comfortable experience, that GOD gives such both peace and rest, in some good sort and measure, whiles they are here. For it is written Romans 5. vers. 1. that the justified by faith have peace with God, though not such as the world giveth, yet such as that their hearts need not be troubled, or fear, john. 14.27. as Christ there hath promised. And this peace, I tell you Paul saith, passeth all understanding, and preserves the heart and mind in Christ jesus. Philip. 4. vers. 7. And who knows not, that it is written, that God giveth his beloved sleep or rest, Psalm. 127. vers. 2. And who of God's children, the better to enable them, to serve the Lord comfortably in their callings, have not found these scriptures verified upon them. Otherwise surely, they could never be able, to bear the heat of the day, and labour in the lords vinyeard as they do. And thus much in my mind, will the very Hebrew words, that are translated peace, and to rest, bear: for it is well known, of every simple man in that tongue, that the first of them, is used of the Hebrews not only to signify peace, but all prosperity, and that the Root that it comes of, doth not only signify to be at peace and to pacify, but to be perfected and consummated. And as for the other word likewise, it doth not only signify to rest, but sound to rest.  
Wherefore, whatsoever others have thought. I am resolute, that by the former, the Prophet sets down the comfort that concerns the souls of the righteous immediately upon their death, and by the other, that, which respects their bodies, until the general resurrection. By this than we may perceive that the souls of such straight enter possession of ● far greater peace and joy, than ever they had here; for else we must needs think, that the Prophet could not tell, how to comfort such (which he being herein by the spirit of God directed to one, as doubtless he was) but once to think were blasphemy. I say of purpose of far greater peace & joy, than ever they had here: for though I know, that this imports that their peace, is such, as that the angel from heaven might justly in respect thereof, thenceforth immediately for ever pronounce the blessed, as we have heard, Revelations. 14. ver. 13. yea that it is such as is ●●●terable & unconceivable of mortal man; yet I know there is a consummation behind, to be accomplished at the last day in the general resurrection, and that the very Saints in heaven wish & expect that as we may learn Revelation. 6. vers. 10. for to teach us so much, they that are there most safe under the shadow of their altar Christ, upon whom whiles they lived, they offered all their spiritual sacrifices: are brought in crying, how long Lord, holy & true, dost not thou avenge our blood, on them that dwell on the earth? For how can it be otherwise, but, that that soul, that here hath faithfully served the Lord in the body, must have a desire there, once in God's good time, to have this body joined with it in the reward aswell as it was before, in taking the right course unto it. And when this cometh to pass, which must one day (because the truth of God's promises in his son must be fulfilled, and otherwise he cannot show himself to be a perfect Saviour both of the bodies and souls of his, and to have had just cause to take unto him both the body & soul of man, & to suffer in both as he did:) then doubties there cannot be but sin access of joy and peace to the souls of the righteous, in the mean time departed. And yet there-whilst, hereby we are assured it is such as I have said,  
Now touching the other comfort, which respects their bodies, it is said here, they shall rest in their beds. By their beds, the Prophet understands, the places where the Lord in his providence bestows their bodies, whatsoever those places be, immediately upon death, until the general resurrection. For we may not be so superstitious, though it be meet that convenient and decent order be taken & kept for the burial of the bodies of the dead (the better to nourish the hope of the resurrection) in some fit place, as to think that none is in possession and fruition of this rest, before their bodies be buried in Churchyard or Church. For we find it an usual thing in the Scriptures, immediately when men die, to say they fell a sleep, though yet they be not buried, and so, as soon as GOD hath taken the soul out of the body; so soon, wheresoever that be, and whatsoever afterwards becomes of it, or be done with it, be it thrown into the sea, devoured of wild beasts, burnt to ashes, buried or not buried; it is so couched in the bed that God hath made for it, that there it is fallen into such a sound sleep and rest, that unless God mean extraordinarily to show his power, as he did when Moses and Elias appeared with Christ in the mount, when he was transfigured Mat. 17. or as when that was, that Matthew writes of Chap. 27. that graves opened, and many of the bodies of the Saints arose that slept, and went into the holy City and appeared unto many, (which if he please to do to his they shall be sure to find no disturbance thereby) it shall more quietly than ever it did here, upon any feather bed, for never so short a time take rest, until the last day, when the general resurrection shall be 1. Thess. 4.15.16. For here, do what we can, to make our beds soft, and to get rest; yet our sleeps are subject to many interruptions, & troublesome fancies and dreams: but in these beds, we shall be troubled with none of these. This the ancient Grecians had an eye unto, in calling the ordinary places for the burial of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sleeping and resting places. This speech therefore of the Prophet thus understood, is full of comfort and consolation. For it strengtheneth and nourisheth our hope of the resurrection. For we all know, that is the end of taking us to our bed chambers and beds, that there, af-after we have slept, we may rise again: and we see by experience, that though we lie down wearied and tired, yet after convenient sleep, though it be but for a night we commonly rise, mightily refreshed, as full of interruptions and troublesome dreams, as our sleeps are, usually. How much more then, after this long, sound, and quiet sleep, should we hope, and be persuaded, that our bodies shall not only rise again, but also be wonderfully altered. This the Apostle Paul 1. Cor. 15. most notably teacheth us where he telleth us, that at the last day, the trump should blow, & our bodies, shall rise (the which when they were laid down, were corruptible; mortal and inglorious) immortal incorruptible & glorious; yea & which is more, that then our bodies, that slept in him, shall be made like unto the glorious body of our Lord and Saviour by his mighty power, whereby he is able to subdue all things unto himself. Phil. 3.2. And therefore when we fall a sleep in these beds, we may confidently falling a sleep, yet say with job. cap. 19 v. 25. I am sure that my redeemer liveth, and though after this skin, worms destroy this body, yet shall I see God in my flesh, even with these same eyes and no other.  
To grow therefore towards a conclusion, this being the meaning of the Prophet (as I have plainly showed it was) by these his comforts to teach us thus much, concerning the deaths of the righteous, thereupon, all these things necessarily follow: that, man consisteth of a body and a soul; that the body is mortal, and yet shall rise again; that the soul is immortal; that there is no such Purgatory for the souls of any of the righteous that are taken hence walking before GOD, as the Romanistes talk of: for that they immediately enter upon, or into a most joyful peace; that therefore they all go straight to heaven, and that they pass not their time betwixt this and the judgement in a senseless sleep, or not feeling of any woe, (as some have fancied) but in a present and continual fruition of exceeding joy and peace: and lastly that neither the bodies and souls of such, walk and wander up and down here in this world, nor are subject to the malice of Satan or witches to be fetched again, to present themselves to be consulted withal by the living, as fond some superstitious people have imagined; for neither of these can stand either with the peace, that the soul enters into, as the Prophet hath taught, immediately after death, or with the rest that he saith, their bodies enjoy in their beds. And therefore with the best learned both ancient and of late time, we are to be resolved, that all apparitions and visions to the contrary, except such as before I excepted, are either very illusions of Satan himself, so offering himself to be seen, to breed erromous opinions touching the dead; or else that they are but imagined only, as we do many things in our dreams, which yet then, are nothing so as we phantasied. All which points, but that I have wearied you already, were worth the further standing upon, and I would indeed, but that I fear I have been too tedious already, open and confirm them further, to the full confutation both of all Atheists and Papists. But seeing they are such, as I hope you are already rightly persuaded of; and I have myself already in a sermon which I have preached at the funeral of the late Right Honourable Lord of Bedford, which is in Print, sufficiently further urged them, let it suffice now, thus only to have showed you how this text confirmeth the same, thus briefly as I have.  
And to make an end, in full hope that this honourable man, whom honourably to bury we are here at this time, both living, dying, and dead; hath had, hath, and ever shall have, to his everlasting comfort, his part and portion, in all these comforts; therewith (because I see you much discomforted, and many present I perceive are full of sorrow, for the loss of so worthy a man, as I have showed you there is just cause) I beseech you comfort yourselves, and comfort one an other. And to add one other comfort unto these, to comfort us all withal; the Lords name be blessed for it, he hath left here behind him, as you see, an honourable son and heir, of whom we all have just cause to conceive very good & great hope, that ere long, the very lively image of his father in him, to the comfort of all his father's friends, will be revived: which the Lord grant even for jesus Christ's sake.  
Thus you have heard (right honourable and well-beloved) both the Prophet's complaint and comfort, and by the former we have been taught, that when in bad and ungodly times, most worthy men drop away apace, that it is a thing to be grieved at & complained of, if men yet continue and go on in security in sin and impiety: For it is a judgement of God, of itself to be taken to heart, of all sorts of men, that they leave behind them; and it threattens a further evil to come upon them, and therefore neither to take it to heart, nor to understand such a further judgement to be threatened thereby; are certain tokens of gross and intolerable security, and a fearful prognostication, that some heavy judgement hastens on a pace: the consideration whereof, I hope, even by the multitude of heavy countenances, that I now behold, hath and will have his due effect in many of us to our good awakening and reformation, in this respect. And by the Prophet's consolation, we have learned, that his comforts only appertain to such, as so walk before God, in righteousness and mercy, as we have heard; and that to all such they do: and therefore to this honourable person: and lastly, that such dying, may comfort themselves, that God always taketh them away to a good end in his favour, and namely in such times as the Prophet spoke of, from the evil to come upon others: and that death itself is no such losing of them, but that God straight finds them, and takes them hence back again to himself, gathering them up and together from amongst the ungodly, which were not worthy of them, to join them to the blessed company of the rest of his Saints in heaven; so curing and healing them of all diseases both of body and soul. And thus they once gone hence, presently and immediately, both in body and soul, they enter into better estate than ever they were in here; the soul into better peace and joy; and the body, sound to rest, wheresoever it be bestowed, until the general resurrection, in better manner than ever it did alive. Which day when it comes, which we cannot tell how shortly it will be, both body and soul shall be joined together, and so appearing before. Christ the judge of quick and dead, hear the comfortable sentence, set down Mat. 25.34. for such: come ye blessed of my father, receive the kingdom prepared for you before the foundations of the world were laid: Whereunto the Lord happily bring us all, even for sweet jesus sake, to whom with the father and the Holy Ghost, three persons and one everlasting God, be all honour, praise, and dominion now and for ever. Amen.  
FINIS.   

Faults escaped.  
Pag. 8. l. 18. for two read too. 14. 27. for tiles read titles. 52. 2. for low. r. love. 54. 1. put out in. 58. 12. for when, r. where. 63. 10. for 9 r. 90. 77. 20. next unto angel put in showeth. 71. 8. put out of.