The BOW of JONATHAN WITH The FLOWER de LUCE: IN A FUNERAL LAMENTATION Committed to the men of Judah: Parallelled and applied to that Worthy his Compeer ROBERT LUCY Of CHARLCOTE in the County of Warwick ESQUIRE Lately Deceased: In a SERMON preached at Charlcote By RICHARD HUNT, B. D. And Pastor of Bishops-Ichington. LONDON, Printed by William Godbid, M.DC.LVII. To the truly Honoured MARGARET LUCY, The dear CONSORT and now right sorrowful Relict of ROBERT LUCY, Esq DECEASED: And, to the Brethren, Sisters, and Friends of that renowned Family of CHARLCOTE: Be Joy, Comfort, and Salvation in Christ Jesus. My noble Friends, THis Piece of Jonathans' Bow, and its Parallel in a rural expression, might both have been laid up in the Book of Jasher, in some obscurer corner, and unknown, and the Author deservedly (like the Latinian Shepherd) have ever slept in some more solitary cave, had not the fair aspect of your merit and importunity stooped so low as to make the speakers lips your favourite to bring this work to light, which now like Memnon's Statue, the Son of the morning, is so framed of dark marble, that the rising Sun of the LUCY's name casting its beams upon it, makes it to render a resplendent image of itself, with a mournful sound in lamentation for its Master; and may these Notes flying abroad become as Funeral Birds, each morning to bewail the loss of so true deserving a person; for nothing is more to be condoled, or moving humane compassion, than a Son of the morning to be suddenly interposed with darkness, and a flower of the light soon blasted and withered in the blooming, Bacon. de Sap. vet. cap. 14. as the learned Lord Verulam makes the moral: I cannot therefore blame your mourning Blacks and Cypresses, much less your Tears and Sorrows, when I read of a Turquois stone that would glister and look bright upon the Living owners finger, Caufin. Embl. li. 11. c. 54. but at his Death to have changed his colour into lowering and sweeting tears, as sensible of the loss. The Darling of the time, this lovely youthful Gentleman, is changed into a Cypress tree, whose boughs and bark lopped and cut down by Death, bids you take hence your mourning wreaths, the funeral rites belonging as consecrate to the Death and Obits of the nobler sort; which wood will entertain no moth or timber-worm of vice to breed or thrive upon it, and once cut down, revives no more but in succeeding plants; Vespasian miracles, fallen over night, and reflourishing more fixed and green the next morning in its followers: of whom, the next in league is you Dame MARGARET, his dear and only Spouse, who amidst the Ladies boasting of their tire and jewels, Plutarch. in Photion. might with the Grecian Dame show forth your Husband, and say for you and him, Hic est ornatus meus; Lo, here's my richest ornament and jewel. Your sweet conjunction, and conjugal affection drew forth your beholders and your country's hearts to vote that this Sun might stand still in Gibeon, Josh. 10.12. and this Moon in the valley of Ajalon. But Divine pleasure hath forbidden that, Ovid. Met. 1.11. fab. 10. and parted the two Kingfishers of Love and Delight, and left you without your Mate, to bewail your condition, as now widowed and bereaved of your companion. Fonseca the Spanish Friar will teach you n●● to lay aside perfumes of Ambergris, and Nuptial garments, and to smell of Frankincense and Prayers at visits of your Husband's tomb; Lent. Ser. 18. Luc. 7.11. to dress your windows, not with roses, violets, and pansies, or love and idleness, but with the herbs and flowers of Artemisia, that Motherwort, of mortifying those affections; bearing the name of her who by drinking each day a spoonful of her Husband's ashes for a Morning's draught, at last made again two bodies into one, and entombed him in her own bowels. De viduis. 1 Tim. 5.4, 5. St. Ambrose hath many comely precepts for the Widows, second to S. Paul's, and seemeth to correct the Poet's fancy, that Widows should be changed into Birds called Kingfishers, with greenish feathers, and a ruddy beak, and face, as ill-beseeming that condition to fly abroad with new green fancies, and to show their face too full of sanguine amorous complexion. I have showed you a more excellent way: Learn by this your sad experience, the truth of that Hebrew Proverb, Drus. probl. 5. clas. 1. The Bride gets up into the Marriagebed, and little wots 'twil prove her Bridegroom's Deathbed: At the Wedding therefore they use to take a Glass, wherein both drink, to begin their joys; but then they break it, Idem li. 2. quest. 9 to denote the brittle condition of the Marriage-bonds, and how soon it may be da'shd to pieces. S. Francis also somewhat minding this, was wont to make him Wife and Children of the snow, fair, but soon fading comforts. Fancy you so of Husbands, and their Issue, 'twill wean your mind the more from all such worldly allurements and relations. This Text of Jonathan will tell you they are but Butts or Prickmarks standing within a dangerous distance, and at the mercy of Death: and all the glory of Youth, Beauty, Valour, and Wealth, high places of Honour, and Relations of Friends, wherein the pride of heart doth flaunt it out, is by the true confession of the Gallants in Solomon, like an arrow which parteth the air, Wisd. 5.12. and immediately cometh together again, and a man knows not where it went thorough. And you my honoured Friends, Pardon I pray you the Enquiry, my affection led me into the Ark and carriage of your Ancestors, lest mine eye may seem too curious to peep into, or my hand too rash and presumptuous to be laid upon it, it is your due, and more if I could do it; Mr. Dugdal's Warwickshr. our industrious Chorographer will make it out. The short and sum of all I shall humbly present to your thoughts, is contained in that ancient Proverb, Parate vos in vestibulo, ut ingrediamini conclave, Dress you so in the Gatehouse, that you may enter into Christ's withdrawing Closet; Heb. Prov. for he that labours the six days of this life, may eat and rest on the Seventh, his perpetual Sabbath. This will be done by observing of the best Examples, and the best you hear or saw exemplary in your deceased Brother, Fidelity in Trust, love to Virtue, Humanity to his Friends, Bounty to the Poor, Providence in his Affairs, Welcome to his Relations, Humility in his deportments, Kindness to Brothers and Sisters, Innocency to his Neighbours, Love to all; in which incomparably your Ancestors are known to have excelled, Holcot. on Wisd. 5. Lect. 66. and left a light for you to follow. An old Archer, and good Marksman, to allude to the Lesson of my Text, will advise you further, and bids, Beware of three arrows in Satan's quiver, Rev. 6.2. 2 Kin. 13.16. 1. Carnal concupiscence, 2. Envious detraction, 3. Whispering suggestion; these wounded not his Liver, Eyes, or Ears. The quiver of Christ puts three better into your hands: The 1. is the Light of Scripture, in this the Man of God must guide and give you aim. 2. Is the Death of Nature, this directs you to the life of grace. The 3. is the day of Censure, which keeps you in the fear of God. The three first of Satan's arrows he was free from, and afraid of: The three last he was much exercised in, and well acquainted with, his Example he hath bequeathed to you. The Legacy, Dear Mistress, he hath left to you is comprised in three Counsels, Have Purity in your Religion, Erpenius Arab. Prov. Patience in your Condition, and Prudence in your Conversation. To you all, and as many as follow these Rules, peace be upon them, and mercy, and upon the Israel of God; Gal. 6.16. which is in fine the vote of Your loving Countryman, and humble Servant in Christ Jesus, RICHARD HUNT. JONATHANS' BOW. 2 SAM. 25.26. Oh Jonathan! thou wast slain in thine high places; I am distressed for thee my Brother Jonathan, very pleasant hast thou been unto me, thy love to me was wonderful, passing the love of women. IT was a solemn custom of the Hebrews, to visit the graves of their Friends, thereby to remind themselves of their mortality; Novarin, schedas. lib. 5. sect. 73. and the Bells of Aaron's priestly coat were placed in the fringe and bottom of his garment; to signify to the people, Origen. in Exod. 28. that their passing-bell was always tolling, that they might consider their latter ends, the bottom of life to them, and the judgement to follow after Death. David, the sweet Singer of Israel, accordingly hath lost a friend, and for his commemoration and obsequies, is musing on a Funeral Song, whose name and title must be new and singular, which himself will compose and set; and then commit in charge to the men of Judah and their children, sons and daughters, to sing in the houses and streets all abroad as well as to the Choristers in the Choir: This singular friend is Jonathan, who deserves to have a Song and Lesson set to himself, and that is this, the Bow of Jonathan, so called not for any surmised meaning to set up Artillery in the Commonwealth of Judah, Willet ad locum. as it was commonly mistaken; but to set up and advance the life and death of Jonathan, a master at that art of shooting, and so excellent a Bowman, that he might without arrogancy compare what all that were passed, challenge all then present, and set a sample to all posterity so famous in their Ages; Alex. ab Alex. 2 Sam. 22. as that Sythians, Parthians, Persians, and Roman Emperors, at the Bow and unexampled skill of shooting might learn of him. From the Blood of the slain, and the fat of the mighty the Bow of Jon. turned not back: That this is the proper and approved sense and intention of David in this Title, and that the men of Judah should learn the tune is the importance of the Hebrew word Chesheth, the word Bow, set emphatically, and independently by itself, without relation before or after it. Serrar. Sancher. Cor. a Lap. Mariana. and Mr. Greg. on the Plar. The Seventy Translation sounds no discord, but a Ditty dedicate to Lamentation; to the same tune, the vulgar Latin: the report of Josephus that the Elegy continued to his time, the custom of Israel to indite their sonnets in this sort, and the consent of Gentile Authors to give some signal name and title to their tracts and poesies. This monody, nene, or Lamentation funeral was recorded in the Canon, and lest that should miscarry, or not be exposed to common view, behold it is written in the Book of Jasher, where every one might read it; a Litany to be sung, and a Legacy entailed to the use and memory of Jonathan and generations after him that bore the Burden of the Song, O Jonathan. Hence by the way we learn that Interpreters are not all in one tune, and the opinions of men are of like authority, unless reason and learning show the difference; Titles of Music Lessons are not to be tampered with by unskilful hands, lest they mistake a figure for a vulgar form, and dance a false measure after their own fancy; like him that took Orpheus' harp, supposing to himself (like our unstinted fumblers) that he made good music how unskilfully soever he handled it, being, as St. Paul says to Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that love to hear themselves to sing or play. Next to this we may consider with Solomon, 2. Eccles. 9.11. that the Race goes not always with the swift, as Asahel; Mercer ex Midras Ibid. nor the Battle with the strong, as Abner; nor Bread to to the wise, as Solomon; nor Riches to men of understanding, as Job nor Favour to men of skill, as Moses; for the swift sahel was overtaken, the valiant Abner was slain, the wise Solomon by report begged his bread, Job the wealthy was wasted to a potsherd, and Moses lives not to enjoy a foot of the promised land. And Jonathan how art thou made as heir apparent to the fortunes and successes of the most or all of them? Proverbs. how art thou cut down with the helve of thine own wood, how wounded with the feathers of thine own wing, how set in the stocks of thine own making, how taken in thine own toil, fall'n in thine own pit, roaring in thine own Bull, slain by the bow of the Philistims thine own masterpiece and weapon? how doth time and chance untimely take thee away? O Jonathan how wast thou slain! But now my Errand is to bend this Bow another way, to teach the children of this coast and country the use of the Bow. An ancient way of Triumphs was to erect great Arches or Bows of marble to the honour of worthy Patriots who had been Vindicators of their country against Enemies, Pancirol. de arcubus triumph. part. 1. tit 28. and true deservers of renown and fame; in these were written and inscribed the noble acts and achievements done in memory of the actors: hereof were thirty six at Rome, and one thousand in the Eastern parts, as in China. This might be the mind of David, and under favour of more knowing judgements, may serve to instruct us that pass by to read and consider the merits and noble virtues of our deceased Friend, and countries' Worthy, who after many testimonies of grace and virtue exhibited in his life, was at the last shot by a deadly Philistines arrow, that drank up his Spirits riding a summer's progress under the Sun, that Apollo that in the camp of mankind smites with his darts of Epidemical diseases here and there to Death; Homer. Il. 1. leaving us with David to erect his Arch, to write his acts and publish his memorial; When also all the hearts of the hearers may be so taken like untouched instruments, to resound and echo by a loving sympathy to honour and lament him, O Jonathan, etc. The particle, O, is as an herald or chief chanter to all the parts of this doleful song and harasange, and may serve to be applied to all As Oh For exclamation at the matter. As Oh For affection to the name of the man; O Jonathan! As Oh For indignation to the place; how in the high places, As Oh For lamentation for the person, woe is me for thee my Brother Jonathan. As Oh In consideration of the loss; very pleasant hast thou been to me. As Oh For admiration of the Love; thy love was wonderful. As Oh For the comparison of all; passing the love of women. Thus the life and death of Jonathan is shortly and sorrowfully descanted on by David, Musathen. Cap. 17. running as all mortals do upon the 7 notes of Music, with Longs and Shorts, Sharps and Flats; as Putean makes it out, to call men's life here below, until we ascend above the spheres into heaven, Revel. 14. and there sing our part in the Song of the Lamb, Revel. 14. So I resort to the first part of my Text, the Note of Exclamation at the matter, O. The Masters of speech and eloquence observe this particle (o) to attend all the passions of the mind, Martin. Lex. in O. and in no less than twelve great affects of the soul express a full signification and sense of itself; Tesmar de Eloq. Pag. 167. as of joy; Oh! that thou wert as my Brother that sucked the breasts of my Mother, Cant. 8. And of grief, Oh waetched man that I am, Rom. 7. Of wishing, Oh that I had the wings of a Dove Of Indignation, Oh faiihlesse and crooked generation, Luk. 24. Of Expostulation, Oh Inhabitants of Judah, judge I pray you, Isa. 5. Of Exclamation, Oh ye sons of men, Psal. 4. Of comparison, Oh man who art thou that disputest with God? Rom. 9 Of all at once, as here, o Jonathan: and thus it is made the Mistress to teach, and the mouth to utter all our affections. And serves us not to use it, like the braying of an Ass, Use. as Erasmus forbids, but seriously and in earnest, when it comes on the heart's errand to witness unfeignedly some affection of the mind, as in the former places mentioned, and then it becomes the speaker, as the Bow of Jonathan, and makes a fair impression in the heart as if written with a pen of Steel, Jerem. 9.1. or the point of a Diamond; and thus it is used by David, who in the drawing of this Bow now bend for mourning, fetcheth deep sighs from the bottom of his bowels, and sendeth them forth like arrows singing in the air, and are now come to our use and ears; and so sink into our minds to cry out and complain, to disdain and lament, to consider and admire, to compare and make a parallel with david's Jonathan slain, and ours deceased, and leads me on to the second part of my text, The affection to the name, O Jonathan! Lovers are much affected with the names of their Paramours and friends, insomuch that the naming betrays the guilt and conscience in the pulse and countenance; Heu quam difficile est crimen non prodere vultu! The Arabians have a proverb, he that loves much, makes much mention of his love. 'Tis David's case, he names Saul but three times in this song, Jonathan four, Expen. in Prob. Arab. and makes his name to carry the burden of the song, with tears and kisses as the woman in the Gospel, Pouring out her Alabaster box of ointment on his body, in token that she loved much; or as Christ on Lazarus, Behold how he loved him: and, Luke 7. John 11. Lord he whom thou lovest is dead. Names, saith Luther, are the boxes that the graces of the Spirit of God are preserved in, the Caskets of those Jewels, the cups of the heavenly potions, the combs of the honey, and the baskets that take the fragments of the Divine banquet, he that is not acquainted with these handmaids can very hardly come to the speech of that Mistress; Agrip. Occult. Philos. what influence or intelligence doth pass between stars and names, let the curious Arts declare. But sure I am that Saul had no ill Spirit to suggest or vex him, or ill presage to possess him when he gave to his Son this name of Jonathan; Lexicon Sanctum by Greg. a name turned into our English, as much as God's gift, or the Dove comes, Jon-tha, as Bercorius alludes, an heavenly extraction in the first, and a sweet allusion in the last. This in a transcendent way is drawn from God, and the other in a lovely nature and Spirit comes to man; the springs from above, and the springs below, which was Calebs' choice gift, Jug. 1.11. do both meet in this name; The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extremely to love, is the name of the Dove that came from heaven, sat upon the Son of God, loves to dwell with man, build in his house, eat and drink with him, brings him fruit and food, and by similitude teacheth as a Domestical Chaplain, the lessons of faith to look up and ask, of thanksgiving to God above, of innocency, having no gall, of patience without complaint, of charity without revenge, of concord and joint assistance, in their building, brood and company: all which David by sweet experience found in Jonathan as the gift of God to him, and a Dove coming still to comfort him, thus Conveniunt rebus nomina saepe suis. Names oftentimes agree, To tell you what the man will be. This experience that David had of his noble virtues and divine endowments had so ravished and transported him, Use. that he is in an holy ecstasy and a little out of himself, making a speech to a dead man, wishing that his name pronounced aloud might raise and awake him to life again; or calling the world to witness, that with Jonathan was buried the Mirror of Love, the Miracle of Nature, and the Darling of Mankind. In this name, let us with David open the shells that we may find out the pearls, unlock the caskets to come at the Jewels, press and examine the combs that we may suck the honey, open the baskets to feed on the dainties laid up in pious names for the honour of the owners, and the imitation of their manners. The practice of the Church of Rome is not so graceless, as not to teach her children this lesson, and that under Canon of the Council of Trent, and her Sermons seriously exhorting that pious names be imposed as copies and samplers for posterity to behold and imitate: Regerlinck in Fest. circumcis. Tit. 2. Let not Samaria outdo Jerusalem; good names may imprint conformity to good manners, and though we have lain with nature and the world like scullions among the pots and coals, yet we may be by God's grace as the wings of a Dove, Psal. 68.13. that's covered with silver, and our feathers like yellow gold. Our Jonathan hereby bears the name of a Lucy, probably sprung from the Roman Lucins, a stem of that root that was the first Christian King of the world, that borrows his original from the first Orient Light, as the morning star born at the break of day; a name given to Christ himself in the song of Zachary; and to the newborn Christians, Luk. 1. Act. 13.1. Rom. 16.21. Act. 13.1. and Rom. 16.21. descending to Lucius King of England, a great favourite to the Roman Emperors, especially to Lucius Verus, who distributed provinces to his fellows and friends: This Lucius is said to be Baptised by Timothy, contemporary with Polycarpus and Martyr; Armacanus de primord. E. Ang. Bin. Conuc. pag. 70. the 7 of Marc. Aurelius, Anno 166. A name that in the Roman comes from Lights, in the British Isles the same, and suits well with the Event, that made it so Christian and illustrious, as the Verse upon it notes, Prima Britannorum fidei lux Lucius esse Fertur, qui rexit moenia Brute tua. Al. Neckham. First Light of British faith was Lucy called, Who ruled the Cities which thou Brutus walled. A name that crowns this Nation more than Mulmutius first Crown of gold, our common Lawgiver, or all the Laurels and Diadems of Kings and Conquerors that did not make us Christian, by how much Christian Religion excelleth all these earthly Laws and Powers; a name recorded in those ancient coins, one of silver and the other of gold, bearing the Image of a Christian King, by the sign of the Cross impressed, and the letters Luc. name entitled upon it: A name famous for eminent and worthy actions and deserts, in three Roman Consuls, three Christian Bishops of that Sea; the first a glorious Martyr, Chronic. Noringberg. Platina in vitis. the two latter inferior unto him, but great advancers of the holy war against infidels, and suppressors of spreading heresies in their times; A name sainted in the female sex, Saint Lucy, who suffered for Christ, gave all her rich portion and patrimony to poor widows in charity, and rather than violate her chaste Virginity, chose rather to kiss the stake, and to embrace the flames of burning faggots. A name illustrious in that Elizabeth Lucy, a Lady for her princely virtues and comportment deemed worthy of the Queenship to Ed. the fourth. Speed in Ed. 4. And what shall I say more? a name wherein the faith of K. Lucius, the zeal of the Bishops, the charity of the Saint, the worth of the Courtier, the virtues of all did translucently shine. He was a mornning star in the midst of a cloud, in the late tempestuous times not twinkling betwixt two opinions, but constantly appearing in his course and station, and a plain Expositor of his name; Let it remain as his ornament, as our instruction and posterities Example, never to go out of that name, so long as Lucifer ariseth to bring in the morning, whiles we bewail the sad vespers of his setting here; Oh Jonathan, etc. A note of Indignation, how wast thou slain in the high places! Kalat. wounded, shot through, slain by a pitiful massacre in a tragical manner; this act, this passion, this direful dispatch, David with Indignation doth detest in the persons that did it, and curseth the place with barrenness that drank his blood, that they might not pleasure God nor profit man: Oh ye mountains of Gilboah, Vers. 21. let there be no dew or rain fall upon you, nor field of offering: giving a pattern to Alexander and Caesar, how to reward the Assassinates of royal blood, though in the field they are vanquished enemies. Pet. Martyr, no fare Traveller, affirms, that the place where he took his mortal wound, doth stand smitten with barrenness, Buntingius Itiner. as Aeternum monumentum tanti mali, like the figtree accursed by Christ. Berchardus an eye-witness saith, that as he traveled up that mount, there fell such a violent shower that he was wet through his clothes, and the water in abundance ran in the valleys: and in Anno 1283 sleeping upon this hill on the Eve of all Saints, a great dew fell upon his clothes, but in many places 'tis stony and barren. 'twas then a wish of david's, that the heavens and earth might have a kind of sense and consort in this calamity, feigning them as fit mourners to grace these funerals. This mountain is forty miles from Jerusalem, and hath its name from Gil and Bagnah, a purchase of joy, a bubble of gladness; so it might have proved to Jonathan, Greg. lex. sanct. that had been victorious heretofore in such a place, but now the Shambles of this noble Hero; here the Archers pressed sore upon him, and Jonathan fell down slain in mount Gilboah, 1 Sam. 31.3. to show that the Laurel of victory withers at the last, and all the achievements of worldly glory are but a fit of mirth, and at last break like a bubble into vanity, and then call me no more Naomi but Marah, no more Gilboah, a purchase of joy, but Gaal Boah, a purchase to be abhorred, or Golgotha, a place of dead men's skulls, not Kalat, but Kallailah. God bless us from it, our God forbid. Parallel to this somewhat was the place where our Jonathan received the arrow of evil and contagious air that brought him to his long home, in that mountainous and uncouth part of Worcester-shire; visiting his park there, Psal. 91. that arrow of death that flieth by day, invisibly fell into his sides, which stole secretly to the heart, won the Castle of health, and let out his life. We will not curse that ground, but wish that a witness or monument may there stand to attest the loss and fail of so good a Master; The Analogy of this high place may serve for a moral, to give, us caution and instruction that high places are dangerous; the exceeding high mountains, whence we may discover the whole glory of the world, are devilish tentations; the pinnacle of the Temple is second to it, from hence the sceptres and the mitres take their rise and fall; he had need to be another Saviour that escapes. Trust not in Princes, nor in preferments to high places, Expertus metuit Jonathan the Dove comes hither and gives the Philistims arrow better aim, the morning star is made the fairer mark; O Jonathan: which ushes in the fourth part, a note of Lamentation. 4 Tsur lignaleca achi, I am distressed, or woe is me for thee my Brother; the Translations turn it sadly, I am (quoth David) straitened as one besieged with sorrows, Grece. 70. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not able to tell how sorrowful a man I am: Doleo, I am hewed and shaved thin with grief for thee; I am straitened and begirt like a vessel that must vent or break: many Apostrophes bound and rebound from Gath and Askelon to Gilboah, from thence to Jonathan, from Jonathan to himself, from himself to Jonathan, drawing this strong bow of sighs and ejaculations to the head, and sending them out like arrows; I am undone for thee my Brother, whose Sister Michol I have married, a fair, a wise, ingenuous and faithful wife; more wives may I live to enjoy, but never more must I look to see such another Brother as now is dead. Let my loss and lamentation for ever warrant against all gainsayers the ancient custom of Epitaphs and mournings at the departure and loss of friends, Use. our near and dear Relations; Let Adam and Eve forbear their frolicks, Fons●●d ex Heb. Ser. 1. and retire an hundred years in mournings to see the wages of sin so severely paid in the slaughter of Abel, in the death of the body, and the abandoning of Cain, for the soul: in this Equipage and train let Abraham and Jacob, Joseph and Jeremy, the High Priest and the Old Prophet, the people for Moses, Aaron and Samuel, and me for Saul and Jonathan, the Subjects for Josias, Christ for Lazarus, (behold how he loved him) his Sisters for the same, the widow for her Son, St. Paul for Epaphroditus, and the good women and neighbours for Dorcas. Let the Barbarous Laughing and cruel revels, the profane fiddling, and the burial of an Ass, be banished to the Pagans, and as fare off our Christian funerals, as the Antipodes: to be so Stoical or stockish as to stifle our good afffections, and to strangle our winds in our bags with Aeolus; is unnatural, ungracious, unchristian Apathy. The will of God is not resisted with tears and weeping, he bars not our affections, but bids us let them out, be of like affection, weep with them that weep: Rom. 12. what though we cannot help it? yet let's weep the more because we cannot; 'tis some ease to let these swelling waters out: let's weep with Xerxes, beholding this numerous army of mankind, for that within one age not one of them survives, into such a ruin hath the sin of one involved us all; let's weep for ourselves that have sustained that loss, and let the losers have leave to speak, that our sin hath bereaved us, one of a father, another of an husband, a master, a companion, a patron, a friend: if he were good, let them deplore the Churches, countries, houses, townships loss; if evil, as Absalon, whose graceless crime was as the Mule that carried his hairy scalp to the tree of execution; yet bewail him the more, Manass. Ben. Israel de Create ●robl. 19 as David is observed 8 times to have cried out for him, O Absalon, my son my son! seven times for that sin of rebellion, containning the seven degrees of evil that accomplish such a sinner, as naught, Belial, perverse, sinful, wicked, impostor, scornful, proud, highminded; which lead to those seven stairs of the infernal dungeon, Sheol, Abaddon, Beor, Shacah, Borachia, Tait, Haijon, Thelamoth, Arets, Ecclus. 22.11, 12. Tactith; Weep seven days for him that is dead, but for a fool all the days of his life; weep for a noble friend thirty, forty days, an year, yet not without hope as if all were cast away; blame not nature with Electra, nor kill ourselves with Jocasta, become not a stony fountain with Niobe; let heathen rites be out of fashion with men of better hopes, baldness, vociferations, hired counterfeits, slaying slaves, young men sent to death; making tombs for horses, or keeping solemn funerals, with Crassus for a Lamprey, with Hadrian for a hen, Catullus for a sparrow; but weep and overweep again each tear, till ten months put an end to mournings. To conclude, rather than want mourners for so noble Jonathans', let the widowed Swans in the River, and the Turtles in the wood, the flowers in the Garden, and the fruits of the Trees, let the groves and the walks, the chambers and the walls, let the bowels of the poor, and the backs of his compliants, the towns round about, and this Church and Pulpit bear a part in this lamentation, and say, woe is me for thee my brother Jonathan; and that for good consideration in the fifth place. Magnentha ti meod. 5. Very pleasant hast thou been to me, pleasant in thy person, very beautiful; pleasant in thy expression, bountiful: beautiful, the first born son of Saul, the properest man in all Israel; 1 Sam. 18.4.14.49, 50. and bountiful, for Jonathan stripped himself of the robe that was on him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. His beauty is presumed, as begotten in the prime of his father's abilities, of Ahinoam the daughter of Ahimaaz, whose name signifies my fair sister; Jonathan was then a bird of that Eagle, and a whelp of that Lion, both Father and Son so renowned, in ver. 23. Swifter than Eagles, stronger than Lions, the Kings of birds and of beasts: fortes creantur fortibus, grapes grow not out of thorns, nor figs of thistles: David praiseth in them, decorem formae & constantiam animi, Lyra in loc. for outward beauty amiable persons, for inward, bravery of gallant properties. The way to the Temple of Honour was through the Temple of Virtue, and a fair step to it is to be the son of Nobles, a true born Eaglet looking on the sun of gallantry, and a princely Lion scorning the affronts of low-bred-currs and whiplets. Pearls are begotten of the Orient dews, and the fair bed of Whitspar the Spaniards call, el madre del over, the mother of gold. Dion chrysostom tells of a family at Thebes, that had hereditarily a lance branded in their flesh, as a mark of honour, by nature, See Causinus Eabl Tiraquel. de leg. con lib. 9 Arsen. de Conjug. without which they were reputed illegitimate and Bastards: nobleness goes by Blood, and the word of God itself thrives not but upon good ground, an honest and noble heart; Doves delight in white houses, and the Dovelike Spirit of God takes up her lodging in the fairest coats. A Bishop of Milan retained none into his family but the fairest he could choose, his reason was, Improbitas in egregio corpore vix comperta, foul conditions are scarcely found in fair complexions. St. Chrysostom notes it of the beggars of his time, that from beauteous persons they would expect a bounteous alms: God, Man and Nature, give the preeminence and principality to the fairest, even among Blackmores; and who will not choose to eat out of the clean dish, to lodge in the fairest linen, and his companion to be as Joseph or Jonathan, of a sweet complexion? What an increase of grace is it, to come from a gracious deportment? Caus●●. Embl. and how grand an imposture to behold a fine Gentleman, like the Caspian Bird, stalk forth, and turn him about stately like a Crane, with a scarlet back, and a green breast, a white neck powdered here and there with spots of yellow, and to the disgrace of all to come off with a weak small head-piece, a black foul Bill, and a note as churlish as a Frog in a fen, a fair outside shamed and belied with a foul degenerous mind and language. Happy our Jonathan, and he that enjoyed him, a sweet and alluring condition, Plutarch. like the Dove perfumed in his feathers, as a harmless decoy, draws all good natures to follow him, and entertains them in his houses: very pleasant hast thou been to me, and more than so, thy love was wonderful; A note of Admiration, and my sixth part. Niphleatha ahavatheca li, 6. Thy love to me was wonderful, and what's that? a thing wrought extraordinary by the rare work of God, Aug. ad Honorat. cap. 16. above the common order of nature, such was the love of Jonathan to David; an holy fire that came from heaven, and fell upon the altar of Jonathans' heart, kindling his affection to David; an Heroic motion that God put into his mind, which like the touch of a loadstone drew the needle of his thoughts, to fix upon this polestar: in a word, when that gallant pass was made by little David, upon that formidable Goliath the Philistim; his head presented to Saul, and his account of himself, and sonship made unto the King: the next word tells us, how suddenly Jonathan fell in love with him, and the soul of Jonathan was knit unto the soul of David: 1 Sam. 18. Nichserah. as if the finger of God had woven and knit two souls into one curious piece of work; or tied up two hearts into a ribbon or bracelet. All that the Moralists can prescribe, make not out the perfection of this friendship; not begotten with profit, which is mercenary, nor with pleasure, which seeks her own end and interest, sordid considerations that are won and lost for a trifle, & with the turning of an hand; this is friendship at bowls with a self-bias; But the virtue of David's acts, the grace of his say, was the allective, the own-sake and service to do David good, was the end, and God was the Author. To neglect his own profit and apparent inheritance to a crown, and the hope of a kingdom, to hazard the evil will and displeasure of a King his father, and to cleave so fast to an aspiring Rival and competitor against himself was wonderful. To see a soldier part with his arms, 2. a courtier with his compliments, a Prince with his apparent expectances, a politician with his pretences, against his honour, against his profession, against hls fortunes, against his family, against his father, against himself, to a shepherd, to plain country-swain, a to divest his whole family, and advance David, this was divine friendship, that had God to the father, and Jonathan the performer; 'twas wonderful. For a man of his quality to covenant three times and keep them; 3. of his relation, to digest that disparagement to his father, Saul his thousands, but David his ten thousands; to have the opportunity of Michal to make him away, and would not be of the council; the command to kill him, and to treat for his security and life; to acquaint him with the danger, and swear to do for him what his soul desired; to hazard his mother's reputation, and bring himself & her within the misprision of high treason, 1 Sam. 20.30. to yield to David the first title to the crown, and content himself with the only hope of a second, to quit himself in the next capacity, and to design it for another's head; this is a work of more than a man, and a very wonder, wrought in him by Almighty God. Come all the pairs of friends and twins of Amity recorded in divine or humane writings, of Moses and Aaron, of Joseph and Benjamin, of Castor and Pollux, etc. The mirrors of love and friendship, kissing each other in the mount, clipping and entertaining in a fare different condition, not accepting immortality if left without a second, engaging body for body, and life for life, refusing honours, and resigning Empires, quitting lives, and surrendering dear contracted spouses; and put the fairest colours of all into one masterpiece and picture: and Jonathan to David shall outshine them all. Let the great Moralist limn, and all his Commentators lay on colours to the life, yet all will come too short of that love whose Original is Love's fountain, God; whose subject is a Prince, whose object is only virtue, whose effects are sincerity without hypocrisy, charity without counterband, secrecy without impeachment, resignation without consideration, acquittance without payment, continuance without revocation. Beloved, Use. the old Picture of friendship was revived and a ●ed in our new deceased Jonathan. A young man as Jonathan, taking divine affection to a poor shepherd as was David, young, as never grown too old, fair, as always in his flower, Pagius P●● Abo●h. bareheaded and open-faced, as not ashamed of his friend, in course clothes, suited to serve you and yours to poverty itself; his side open just against his heart, without daubing or dissembling, his finger pointing to his bosom, as ready to do from his heart whatsoever lies in his hand to do; On his forehead is written summer and winter; on the fringe of his garment, in Life and Death; and besides, this posy, yours at length and at hand, Fare and near. So you may learn to act and copy out this Jonathan of david's, and this Lucy of ours, to the life. So I come to my last part, the Comparison, Meahavath Nashim, passing the love of women. Nashim is taken in the best sense, 7. of Nasha to forget, because the name and house of their fathers is forgotten in exchange for their husbands; In the worst, of Nasah to deceive, as if their loves were of no other use or matter then the Ignis fatuus, a fire set forth to infatuate men, and mock them from their wits: but in the better sense it is as the moon, that forgets her own shape, to follow her husband the sun. The love here is interpreted passively, Lyra. Serrar. A Lap. in lo●. for the love men bear to women, or actively, as of women to men; the first not so likely to be intended by David, in the praise of a man: yet that the man may not lose his commendation, or the living their encouragement, Gen. 2 let the love of Adam to the woman Eve, appear in the first place, when he embraced her body as the flesh of his flesh, and bone of his bone, loving her so fare that he lost the love of God, himself, and all Eden to pleasure her; ne contristaret delicias suas, that he might not displease his darling. Aug. 2 Sam. 12. What adventures Jacob made for Rachel, Shechem for Dinah? Uriahs' affection to Bathsheba, the lamb that lay in his bosom, is movingly set forth by the Prophet's parable: and Ezekiel was put hard to it, Eze●. 24 15. when the desire of his eyes must be taken away, and his eyes must not weep for the loss; Solomon compares her love to the man's cistern, as delightful as fresh water to bathe in; to a loving Hind, as a pleasant Roe in his own Park, Prov. 5.15, 19 to take his delight; this love shows itself most of all by the loss, and made the very heathen resign their lives as captives to it. Gracchus finding two serpents in his chamber, See Valer. Max. was told, kill the Male, and you shall die first; the Female, and your wife shall die; to save the last, he killed the first and died. A man's wife of Naples was taken by the Moors, and shipped away, French Acad. he swum after her, and by the power of such love, overcame the taker, that sent them both home, Pedro Maxio lib. 5.14. to wear out their loves together. Three noble Romans for love of their ravished wives, made an end of themselves. Orpheus' his wife dying on the wedding day, he never loved other, but left the world to be a companion to his deceased wife. A great Don of Spain, having sustained this loss, that was his bed, his board, his pillow; slept a years space in his clothes, eat not on any Tablecloth, nor sat down in a chair. Herod was so enamoured on Mariam, Josippus. that having embalmed her dead body, he used it as his living bedfellow. Few men of our age outdo these affectionate examples: but I have shown them the most excellent way, 1 Cor. 12. Now Michal, saul's daughter and David's wife, is a rare and only example of lovingness to an husband; 1 Sam. 20. by an officious feigning and counterfeit image suborned and invented to further his escape. Otherwise the Scripture is silent, and leaves women to speak for themselves; yea Jonathans' mother had not his father's good word, and theirs but one single example of love to their husbands among the Jewish wives; the more Jews you will say for that: But among the Gentiles go we to their reports, and their Story produceth numbers of most loving and adventurous wives. Some putting on arms and playing the man in wars for their husband's company, to hazard life or bring them off; some choosing death, according to the Oracle, See F●. Acad. to save them alive; some changing apparel to convey them out of prison, and to stay and answer in their place, winning the hearts of conquerors by love of the first to become their second husbands, killing their living bodies to lie by their corpses; drinking their ashes to inter them in their bowels; at the sight of their bloody coat swooning, travailing & lying, eating hot coals to consume them for want of other weapons; in banishment, becoming slaves and exiles, keeping their house and children at home, notwithstanding all their abuses and indignities abroad; not enduring life, if husbands must die; opening a vein, to bleed and die with them in the bath; forsaking rich fortunes to go barefoot for a Scholars fancy, embracing both bodies to precipitate themselves in the sea to end an incurable consumption; refusing Queenship's, and preparing poisons for joy-sops, rather than marry to their husband's murderers keeping their chambers for a years space, and not so much as looking out at windows; striving for precedence to be buried alive with their dead husbands; Calvis. in Conrade 2. in a siege, carrying them on their backs for their best goods, ingeniously deluding the intent, and winning the consent of conquerors, bearing their beloved over the snow, lest his footsteps should betray their meeting and avenues, bearing each others burden, and fulfilling the law of Love, Gal 6. Who desires more examples of the love of women, may find in every age and climate some to country, some to parents, some to children, and some to husbands, I hope good store of company. But I will end at home, with one an example of Queen Helen, whose pillars and statues deserve to stand as Mary's boxes, but unbroken, to the end of the world, to witness her work, and preach by the way her memorial, who sucked with her lips the poisoned wound received in wars, Speed. in Ed. 1. to save her husband Edward's life. We have lately had one more at home, whom 'tis hard to say who loved most; but these are parted, and I know not how to apply to them the active or the passive sense employed in my Text. I have been long on this Bow of love, bend on both sides, but I trust the women will not think it so, as long as 'tis in commendation of that sex; nor the men to grudge them this garland, so long as here is but one in their sex to exceed them all, whose love surpassed the love of women. Use 1. Let this stand as to this use, for a monument to the men husbands love your wives, and be not bitter unto them, for Juno's marriage-sacrifice expels the gall; and to the women, be it as the pillar of salt to season their manners, and to keep them sweet and lovely to their husbands: to both, to set one another interchangeably as seals upon their hearts, Cant 8.6, 7. and signets on their arms: for love is stronger than death, and more hardy than the grave; her coals are of fire breaking out into a vehement flame: much water cannot quench love, neither can the floods drown it. This is the love that past betwixt Jonathan and David, that like Hippoc. twins did impart joys and sorrows one to another, and which I have endeavoured to recommend to you, in this masterpiece of love in the old Testament, which is the character of a true disciple of the new; Saint Paul's most excellent way, and Saint John's all-sufficient exercise; who in age not able to ascend the pulpit, and carried to Church, used to say no more, but my little children love one another; and being asked by his disciples the reason of so frequent repetition of these words, Perald. To. 1. cap. 8. answered, Quia praeceptum Domini est, & si solum fiat sufficit, 'tis the Lord's command, if this be done, than all is done. Where also I might seasonably shut up my say, were it not where Jonathans' part goes out, as acted, there onr second Jonathan, this much lamented person should come in: on whom deaths sable mantle here hath overspread itself, and on whom this lesson of the Bow with David-like affection, may be played & wept anew, I'arallels. as being with little variation fit parallels in circumstance of life, and some similitude of death; names answering in manners, and natures all agreeing: for which let me bespeak your ears and affections for some spare minutes, and so an end. For their descent and family, Parallel 1. Solomon tells us that the glory of children are their fathers; Jonathan was of the tribe of Benjamin, unattainted for treason or apostasy: Saint Paul could boast of this, if that Christ had not been in the balance, and our Jonathan of the ancient family of the Lucy's, whose loyalty to my report, was never yet impeached, but as Jonathan to Saul, Artabanus to Cinnamus, Sir Tho. E●iol. lib. 3. cap. 6. or Ferdinando the Protector to the Castilian Princes, faithfully rendered and performed. For religion, as Jonathan professed and maintained the faith of Abraham and Israel his fathers, so he the Church of England, eldest daughter to Rome, planted here by the Apostles of Christ, confirmed and propagated by King Lucius, without a licence from the Pope; making some suit for his counsel, but owing none to his court: which religion came along, though less visible in her professors, like those rivers that run under ground, or as the Orinoque through the salt sea; retaining still her fresher water, until at last it broke forth again, and was conspicuous to the world in the confession of Augusta, and the protestation at Spiers, and the Apologies of the Church of England. A religion like Christ it's own Lawgiver, the first and the last, the true and pure Elixir, Rev. 1.17. drawn out of the new Testament, and into that (casting off all scum and froth of corrupt times contraction) at last resolving itself; for when death calls the adversaries to the bar, and gives them the book to attest the whole truth, & nothing but the truth, than Bellarmine untwists with Penelope his laborious web of works, and makes up the whole piece with the only Tutissimum of trust in God's mercy, for fear of vainglory and uncertainty of man's righteousness; and in this mind and religion he makes his last will, with Lord have mercy on me, not as a rewarder of Merits, Geor D. of Saxonic. but as an almoner of Pardons. Another great Lord, a great Antiprotestant in his life, is persuaded at his death by his Chancellor, to the truth of his own usual saying: he is the best Bowman that shoots next to the mark; and so rejecting all other aims given by his Priests dies Protestant, See ●enrad. Dieteric. Dom. pass●p. 2. obs. 1. fixing the arrow of his faith in the only and pure white of Christ's merits: A religion which Father Sherer commends to his penitent at last, without mention of his former ambageous trifles; the Confessor confessing to the sick, Sir, we use to deal one way with the sound and well, but another with the sick and weak. Thus the wounded Fowl betakes herself to firm land and leaving her vagaries in the water, as Balaam, all his Essays against the truth of Israel, Num. 23.10. cries out, Let me die the death of the the protestant righteous, and let my last end be like unto his. Of this religion was the generation of our worthies fathers to three or four ascents; whose noble examples have watered these parts, as the four rivers falling from the mountains of the Moon watered Paradise. In this religion, to see and observe his Bow, and bend, his practice in his timely readiness like a morning star, or Lucifer, resorting and calling out his family to the public service of God, how have I been comforted and cheered! and for the order and harmony in private and at home, Jerom● I may say with Jerom, Videbar mihi interesse choris Angelorum, Methought I was among the Choir of Angels: and when the bow of death gave him that lamentable blow, of which though he left his life, yet he took his religion away with him, what time he made his compellation to the witnesses round about him, that as in the profession of the Church of England he had lived, so he resolved to die; and in that mind he departed. To add a testimony of his own, (not setting aside the brethrens of the Allobrogic platform) good God, how didst thou incline his heart with Jonathan to Samuel, and the men of God, to the Clergy constant to their order, and of the Orthodox affection! Let the house of Aaron now confess, what signal loves they have received, as if his house had been a Naioth or College for the entertainment of scholars, and an Academy for their resort, his nature being composed as daniel's, Is chemdoth, a man of desires, or a desirable man; as Cymbalum mund, Dan. 10, 11. Palamed. to invite them, and his various expressions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Nightingale of the Muses to detain them, received with such lowly greeting, entertained with such smiling and lovely embraces, Theodaret. 5.7. fed with such wholesome dishes, lodged in the choicest chambers, accompanied with so grateful a presence, dismissed with such courteous adieus; as if Jonathan had strived to ingratiate David, or Samuel; Theodosius the B. Ambros. in ob. Val. Meletius with kissing his eyes or lips, or Valentinian Saint Ambrose, Quem Salutem sibi quandam venturam arbitrabatur, whom when he saw, he thought some special healthfulness was coming towards him. And when maturity invited him to marriage, who was the choicest pearl in his eye, but the virtuous Margaret, allied collaterally to that mother of pearl, his late deceased parent? To which choice he was not invited only by the eyes for beauty; that Moon is soon clouded, changed or Eclipsed; nor by the fingers, which values a woman no higher than her portion; nor by the ears, which by credulity is often cheated with reports; but by Solomon's character, 〈◊〉 1.10, 〈◊〉. Her price is fare above pearls, and let her own works praise her in the gates: In this his choice he seems to have had a mindful reflection on that name and merit in his mother, who like another Rachel, Ruth 4 ●●. did build the house of Israel, and did famously in Bethlehem that house of bread. Here the arms of Lucy and Spencer were enquartered and enclasped in one coat, the Pike-fish taken in a net or knot. Here Lucy with his match is met, As taken with a Spencer's net. Erisychthon and Anteros, love and relove, so lively acting interchangeably their parts, that (oh the pity they were so soon parted!) the fight would have made a wise man's heart rejoice to see it; so little or no gall was there in this Juno's sacrifice, but all the water turned into wine, John 2. and may she bear also his religion, name, love, and just interest in estate, as his coat of arms, in honour and memorial of such a Jonathan. And could my speech reach to the ears of all his brothers and sisters, I would appeal to their report, whether the loss of their late loving and provident parents was not much eased and lightened by his supporting hand, becoming a second father in performance, and a second mother in compassion; how did this Lucifer send light, morning-influence & motion to fortify their matches, & improve their fortunes in all proceed, so long as he appeared oriental, Lord of the house, and in a right aspect or conjunction with those of lesser magnitudes; exceeding the examples of this age, as much as Jonathan did of his, or the morning star, the scarce appearing twinklers of the times. And you his Tenants and servants, whom he might say with Pyrrhus, he never sent away to wear black clothes in sorrow for his acts, how you that have been faithful in few things, hath he not made rulers over many? and if you like stones should hold your peace, the Farms, Leases and Estates for life would speak, by him granted and confirmed; say Sirs, for that little model of commands in his courtly service, found you not a great appearance of the graces in his rewards? he hath put the proverb out of date, an old servingman and a new gentleman in the place; how many largesses to his lacquaiss, suits of , with Jonathan, hath he put off to invest and make known his favourites withal? And now may you worthily put on your mourning weeds for Jonathan: 1 Sam. 1.24. ye daughters of Zion weep for him that clothed you in scarlet, and put ornaments of gold upon your apparel: and some whose lives he sought to save with the hazard of his own. To speak all in a few words, his house was a Bethgerim for hospitality of strangers, a Bethlehem, an house of bread for the needy bellies, the pool of Bethesdah for relief of waiters in her porches; Lucius & Aci 〈◊〉 both alike. and the house of the Lucy's joined to the Spencers, was, pardon the comparison, those two fishes which by the blessing of the Son of God, did feed five thousand persons, and twelve baskets for the poor. If the Bow-song on Jonathan suit not aright in all proportion, sure I am that with David's leave, we may properly entitle his praise to the Shoshanim, and tune of the Flower de Luce, for six leaves in that flower displaying themselves. He was a true Flower de Luce, (to lose nothing of his name) which opened and shut his favours with the Sun of righteousness, in a sympathy with his Saviour Christ, living and dying about the same age, and now following the Lamb wheresoever he goeth. His six leaves of mercy to the body exposing themselves; Visito, Poto, Cibo, Redimo, Tego, Colligo, Condo, I View, Drink, Feed, Redeem, Bring home, and Bury, were accompanied with the six spires of spiritual assistance to complete and answer them; Consul, Castiga, Solare, Remit, Fer, Ora; Counsel, Reprove, Forgive, Bear, Pray, Makemerry. A Flower de Luce. 1 Rooted so fast in his religion, that no wind or storm could stir or alter him. For his candour and sincerity, in which virtue he was so plainly visible and transparent, that his bosom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 5.8. exposed to the Sun, and might be seen through, sincere, with an heart so clear, perspicuous and plain, that like Drusus house full of windows, all that was contained within, might be seen without, as the Poet, — Cui meliere luto Juvenal. finxit praecordia Titan. Whom the pure Sun with better clay, Made a true heart for yea and na y. 2 So candid and fair conditioned to treat, so oily and soft to handle, so innocent and harmless to act, that Adam seemed to have lent him little matter to be offended, and grace less mind to give offence. 3 So cool a temper in his nature, that as the lily water allays and cools all burning sores and apostems, so he by example and sweet words loved to assuage heart-burnings, swelling and fallingout of neighbours. 4 So white and spotless in the virgin and his married life, that he esteemed and made his chastity most odoriferous to all in a bed undefiled and kept whole; but if broken or bruised, he abhorred as too rank a smell for him, and most unsavoury in his family. 5 So open and expansed in his love and bounty spreading on every side, that his dishes and vessels were as the baskets and bowls of the Lily, full of refreshment, ornament and medicine to his friends, all graced with such an humble condescent, that you might say, there was the rose of Sharon, Cant. 2.1. and the lily of the Valleys. A Flower de Luce broad in his blowed leaves upwards towards heaven, 6. but contracted and narrow in the bottom toward the earth; being large and heavenly minded in his contemplation of that land and mansion, esteeming all his lands and houses not worth a thought to think on, nor a look with Lot's wife to reflect upon, no nor so much as one sister's tear to fall for the loss of them, going as willingly to his grave with his body as to his bed, and sending forth his soul as cheerfully as Noah's dove flew from the Ark when the flood was past, or a prisoner to be enlarged to a palace. In a time large enough for him to have lived longer, although determined of God, whose eternity meets and complies with all times, but enforceth none; in the Autumn, that deadly season and fall of the year, when the Sun falls from his height, the days from their length, the Elements from their beauty, the Corn under the sickle, Flowers from the stalk, Leaves from the trees, Fruits from the boughs, men from their families, now the lovely Adonis of all delight is rooting up by the dirty Boar of winter hasting on, enough to make women superstitious to weep for this Tamuz, Ezek. 8.14. the sweetheart of the Sun; and cause enough for us to take on with David, for our Sun is now gone down, of whom the world was not worthy; our Adonis is withdrawn by death, our Brother Jonathan is in the dust. But stay Rachel, thy work shall be rewarded, his body shall return in the day of Renewing, when the great Lapidary shall have ripped off the earthy bark of this diamond, Mal. 3.7. and shall make up his jewels, the righteous, and such as do likewise shall see and enjoy him again: the stay will seem no longer than a sweet night's sleep, and the time no more to you than the years passed before you were born. But methinks I see his soul and better part ere this become a gainer by this blessed change: The Bow of Death hath not taken this within its reach or distance, it is passed the stroke or aim of all these earthly Archers, and having broken through the black colour and cloud of death, Rev. 4.3. shines like the Rainbow in the green colour of Gods reflecting grace, until both soul and body united shall ascend higher, even to the bright Aurora-colour of full glory. And in the mean time, learn Clergy, Laity, Widow and Posterity, Brethren and Sisters, Tenants and Servants, Strangers and Familiars, Friends and Poor folks, not to furnish the pasquils of men's ears with libels, jeers, or reproaches they cannot hang upon his worthy Pillar, but fill it with the inscriptions of complaints and praises, commendations and Panegyrics; and learn the lesson, if not to excel or equal, yet to aim at, or to imitate; which was the end of David's Lesson, and shall be of mine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.