2 Tim: Ca: 4 V. 7. I have fought a good fight, I have finished my course, I have kept the faith. Siste gradum Viator; Paucis te volo: Hic situs est Daniel Featlaeus; Impugnatuor Papisimi; Propugnator Reformationis; Instigator Assiduae-Pietatis Tam study, Quam Exercitio Theologus-Insignis; Disputator Strenvus; contionator Egregius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Facete Candidus Candidus Facetus Omni-Memoria-Dignissimus D D Featiaeus Qui Natus Charltoniae educatus Oxo: Aetatis Suae 65. Obijt Chelseiae Aprilis 17 Sepultus fuit Lambethae Aprilis 21 Anno Salutis 1645. A SERMON PREACHED AT LAMBETH, APRIL 21. 1645. AT THE funeral Of that Learned and polemical Divine, DANIEL FEATLEY, Doctor in Divinity, Late Preacher there▪ WITH A short Relation of his Life and Death. By WILLIAM LEO, D. in Divinity, sometime Preacher at Wandesworth in Surrey. PROV. 10. 7. The memorial of the just shall be blessed, but the name of the wicked shall rot. LONDON. Printed for Richard Royston, dwelling in Ivy-lane. 1645. In Obitum Reverendi Viri, DANIELIS FEATLII, Sacrae Theol. Doctoris, & Eccles. Anglic. propugnatoris Acerrimi. HOc in sepulcro dormientis conditur Veneranda Featleii cinis. Inter silentum claustra taciturnus jacet, Magnum modò Dei Oraculum. Jacet Ille, tantus Galliae & Romae pudor, Quantus decor Britanniae. Quos ille Agonas, quae tulit certamina Exterminandam ad Haeresin? Ecclesiae geminas mamillas Anglicae, Baptisma & Eucharistiam; Purus ab omni muniit Contagio, Parenti Alexicacus suae. Obstruxit Anabaptista, feralis Draco, Fontem patentem Infantulis; Monstrū sed istud multiceps, Cadmus sacer, Moriente dextra contudit. Quot transmarinae è Pellicis gremio mala Adnavigarunt Angliam; Quicquid Socinus, quicquid Arminius foràs; Familistae, vel Brunnus, domi; Inimica quod vel Lingua, vel Praelū tulit; Sceleris puerperium frequens; Tot dira capita, tot renascentes Hydra's, Stravit Britannus Hercules. Exile corpus terere, non poterat frequens Arena, Praelum, Pulpita. Pusillus Atlas in labores sufficit, Vegetior à certamine. Languente Pietas nimia pro morbo fuit, Pro Phthisi Amore tabuit; Sensim peribat, corporis partem sui Praemisit assiduè Deo: Et cum tot annos praedicans, vitae suae Attriverat spiraculum; Elinguis Anima murmur exit languido, Dixitque inauditum Vale. Quis Pontificios jam latebris extrahet Tenebriones Urbicos? Quis nunc in aciem provocatos conteret Rationis acri Malleo? Ille, Ille palmam Victor Assiduus novam Accensuit meritis suis. At cum peregit opera militiae suae, Ruente Roma: contudit Sectariorum conglobatum exercitum, Et posuit Animam in vulnere. Sic, sic, Sacerdos Magne, voluisti mori, Victoriae Holocaustum, Deo. Nec unus in vita, nec in morte unus es, In te sita est Ecclesia; Ruat haec necesse; cui basis facta est cinis, Cujus Columna pulvis est. Jaces, manipulus frigidae terrae brevis, Mysterium Theologiae. Sic Disciplinas universas noveras, Uti nemo penè singulas. Vires operibus miscet & veneres suis Perita scribendi manus; Ut inter Artium haereas discrimina, Logicumne legis an Rhetora. Peritura nullo saeculo erexit suae Monumenta pietatis: precum Ephemerin reliquit, ut nostris adhuc Superesset in votis pius. Non Praeficarun pompa celebrat hunc Rogum, Avita non insignia. Ancilla Pietas, juncta famulitio Precum, Gemebunda praeit Anteambulo. Stipata gregibus Artium Theologia Insequitur atro syrmate; Tumulo superstant Haereses, Anathemata; Opima spolia, Schismata. Nunc, nunc litandum est; sontium busto super Cadat hecatomb criminum. Iterum resurgat error, Antaeus licet, Retundet è scriptis Pugil. Ite, ite jambi funebres; liceat satis Lugere, quem laudo parùm. Ite, ite Musae flebiles; vestro fluunt Damno minores Lachrymae. O anima coelo reddita; ut te nos sacram Meditando patimur extasin! O innocens umbra, O cadaver sanctius, Quam Tu sepulcrum consecras! Non occidisti, fallimur; periit Tibi Non Vita, sed Mortalitas. Ascende Victor; Te salutat undique Numerosa turba Syderum. Animae frequentes, pars gregis nuper Tui, Quas vindicasti ab Haeresi, Ut te stupendis plausibus circumvolant, Et gratulantur hospiti! Chorus Angelorum, quibus eras spectaculum, Mundi in Theatro praelians; Io Triumphe, concinunt; geminant Io, Et Euge perpetuum Tibi. Sic, sic, Beate, splendidam in Pompam trahis Coeli universos ordines: Tantumque frueris tu Deo, quantum sibi Sperare fas sit optimo. E Schola Regia westmonast.. sic flevit F. Gregory. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scripsit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Io: Harmarus Oxoniensis. A SERMON PREACHED at the funeral of Dr FEATLEY. APOC. 4. 6. the former part. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Et in conspectu sedis tanquam mare vitreum simile crystallo. Erat etiam ante thronum mare vitreum simile crystallo. Beza. And before the throne there was a sea of glass, like unto crystal. IT is not my mind nor meaning, neither was it ever my manner, I having now preached the Gospel seven and forty years, in Court, City, Country, and beyond the Seas, to trouble mine auditory with any long, or large beginnings. The Context is a Vision of the incomprehensible Majesty of the eternal and everliving God, which takes up all the whole Chapter, wherein God's celestial throne, his Session, his heavenly attendance, both seraphical, and Cherubicall, his awful presence, his diffused, and displayed glory, in, before, and about his Throne; his unspeakable Praise, and his infinite Magnificence is pencild and portrayed to life in all his Attributes, & Proprieties, most graphically in Mosaique work and wonderment. The Text is a Revelation, and an obvious Demonstration what was, and is before the throne of God. The parcels of my Text may be four: For herein is a Throne, a Sea, what manner of Sea, a Sea of glass, and a resemblance of what it was like, even like unto crystal. You will demand of me, What is meant by this throne? I answer, it is Heaven, where God is in his excelling glory. What is this sea of glass? The world. What is the resemblance? Like unto crystal, but not crystal. You haply will ask me further concerning these pieces. Why Heaven is deciphered by a Throne? For that here on earth Kings have Thrones of equity, Justice, Judgement, and other regal, royal, and Princely Prerogatives; yet they and we all, with all the world, shall appear before the glorious throne of Jesus Christ, to give an account of what we have done here in our bodies, be it good or evil. Why is the world set out by a sea? For that it is restless as the sea is. Why a sea of glass? For that it is brittle like glass. The world is as made of glass, Ubi splendet, frangitur, where it is more shining & resplendent, there it soonest cracks and breaks. And lastly, why resembled to crystal? For two respects: The first, in relation to the men of the world, who are gulled, and deceived by it; the world seeming unto them to be all crystalline, when God knows, and all godly ones find by experience, that it is glassy, slippery, brittle, and no preciousness in it at all. The second is in relation to God: crystal is transparent, we all know; how much more is this world, and all the things of this world, with all the actions, transactions, words, and the very imaginations of the thoughts of all men's hearts are open, overt, and obvious to the knowledge & sight of the great Jehovah Jireth, who ordereth them all according to the counsel of his most sacred and secret will. I will spend no more precious time in spelling of the Text; you now (I conceive it) understand it as well as myself. The point of Doctrine that I learn out of this Text in the Result of it, is couched in this short breviate, and proposition. All the passages of this world wherein we live, are very dangerous Doctrine. as a Sea; ever transitory, brittle, and slippery, as a sea of glass; never satisfactory, albeit it glitter, and shine like crystal; and ever open, overt, obvious, and transparent to the Revel. 2. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. sight and censure of Almighty God, be they couched never so hellishly deep, though they be sunk even to the deeps of the devil. Accommodate me I desire you with your Christian patience but for the space of one hour, and by that time by God's favour I shall quit this glassy sea, and show you the Port of our happiness, Heaven. And give me leave in the doctrinal part to speak freely to your heads, and in the practic to put it home to your hearts by the evidence of the Word contained in the holy lines of sacred Scripture, and in the power of the Spirit, according to the model of that knowledge of God that he hath imparted unto me. The first piece of my doctrinal part is thus: That the passages of this world are passing dangerous as a sea, 1. Resemblances. proved and expressed in four resemblances. First, in respect that this world (as the sea) is subject to sundry and frequent storms. You all know what storming is; It is grown a Military term, Such a City, Town, citadel, and Castle was stormed. 1. Daniels Vision shows it; Daniel spoke, and said, I saw Dan. 7. 2. in my vision by night, and behold, the four winds of the heaven strove upon the great sea. That is to say, 1. The South wind of prosperity. What is there any storm in that? Oh how many and mighty puffed up with the pomp of this world do forget God, and have their portion with the wicked, who shall be turned into hell, and with them all the people that forget God Psal. 9 17. 2. The storm of adversity caused by the northwind of affliction, deeps and distresses, oh how many and mighty hath that wind sunk! Saint Augustine was accustomed to say to such as came unto him for advise, support, and counsel in several disgusts of conscience: Assuredly my friends, through hoping and despairing, the sons and Sperando, & desperando, misere● pereunt homines: Sperando male in vita, desperando pejus in morte. daughters of men do miserably perish; by hoping foolishly and cursedly all their life, that all shall be well with them, albeit they walk in the stubbornness of their own hearts, against all the blessed means, and motions of God's blessed Word and Spirit; and despairing like hellhounds in the end of their days. 3. There may come a storm out of the East, neither good for man nor beast, and yet may be an especial inspiration of some common grace. Christ hath pronounced a blessing to the pure in heart, for they shall see God: O Mat. 5. 8. blessed Puritans! They do see God already in his Works and Word, and shall see him hereafter in a beatifical vision. But what say you to this of the Wiseman in his Proverbs, There is a generation pure in their own conceit; Prov. 31. 12. and yet are not purged, and purified from their wickedness? 4. Yea the case may so fall out, that all the rest of the winds may breathe fairly, and yet on a sudden a black cloud, and storm may appear out of the West, and overset all. In brief, a Disgust may arise out of all the 32. points of the seaman's compass and Chard, and ruin us in this sea of the world, in a trice, be we never so conceited of our safety and assurance. The second passage is, That this sea of the world is very, 2. and passing dangerous, in respect of the many, and manifold rocks, shelves, syrtes, and sands that lie hid, and covered in the Sea. The Divine shows you a map of this world, & points to it, saying, All that is in the world, the lust of the flesh, the 1 Joh. 2. 16. lust of the eyes, and the pride of life, is not of the Father, but of the world. What, all things in this world? Yea all. Behold, I will show a truth. The Astronomers conceit, that the heavens are turned upon the two Poles, to wit, the Arctic, and Antartique Poles. I admire not their conceit, this I am sure I know, and we all here are experienced in, that all the actions, affections, & imaginations of the thoughts of all men and women tend either to profit, or pleasure, or both. Oh how many for these ends and purposes have run themselves upon the rocks of witless and worthless security! Others upon the shelves of proud and Luciferian presumption have ruinated themselves. Others have sunk themselves and theirs upon the syrtes & sands of miserable Desperation. The third passage is, That the sea of this world is passing 3. dangerous in respect of the many sea monsters that are in it. The Prophet Daniel saw this in his Vision. And four Dan. 7. 7▪ great beasts came up from the sea, divers one from another. The first was like a lion, which are the proud, known and discovered by their high looks, lofty words, and stroting incesse. The second was like a bear, which are the voluptuous, and filthy unclean persons, men and women. The bear licks his dirty paws, and the strumpet wipes her mouth, and licks her whorish lips, and saith, I have done no evil, when she hath sold her soul to the devil, and sunk her body into a gulf of uncleanness. The third beast was like a Leopard, a mongrel beast coming of a Lion and a Pard, and this is the covetous wretch, who being neither fish, nor flesh, nor good red-herring, neither good to God, nor to man, nor to himself. The fourth beast is not named, but deciphered to have teeth of iron. This is no other beast, but hellish and diabolical malice, which rends, tears, and tyrannises over the proud Peacocks, the stinking voluptuous bear, and the amphibious Leopard. The fourth passage is, That the Sea of this world is passing 4. dangerous in respect of the inconstancy thereof. Sometimes in siraquedry and excess, lifting worldlings up to heaven upon her billows, and anon sinking them down (as it Psal. 107 27. were) to hell, as the holy Psalmist tells you. The Philosophers tell us, that the moon is Mistress of Tantum constans in 〈◊〉 itate sua. the Sea, and the moon is ever constant in her continued inconstancy. The moon never shineth long with one and the same countenance, but still she is either in her wane, or in her increment. Ay me! how fit a semblance is this Moon a Mistress of the Sea; and the inconstancy of the Sea and Moon an absolute Demonstration of this Sea of slippery and brittle glass? Thus have we made good the fitness of the Resemblance, That the Sea of this world is passing dangerous in four respects: Namely, by reason it is subject to every disgust of the air, blow the wind out of what quarter you will. Secondly, dangerous, in respect of the many rocks, shelves, syrtes, and sands. Thirdly, dangerous, in respect of Sea-monsters: And fourthly, dangerous, in respect of this world's constant inconstancy. The second piece of the doctrinal part of my Proposition 2. is this, That all the passages in this world are ever transitory, and always fleeting. The holy Divine St. John is very plain, and passing peremptory in this, The world passeth away and the lust thereof, 1 Joh. 2. 17. but he that doth the will of the Lord, abideth ever. We all know, that we are all in passage; the world is either leaving us, or we the world; peradventure this night, who can tell how soon this voice may be heard at your chamber window: Thou fool, this night shall they snatch thy soul from thee; whose are those things then that thou possessest Luke 12. 17. now? If not to night, yet the wise man tells you, They have wings, and asks you this question, Wilt thou set thy hairs Prov. 23. 5. upon that which is not? For riches take unto them wings, and fly away. Jeremy tells the muck-worm, that he is like the foolish Partridge, which sits abrood on eggs, and never Jer. 17. 11. hatcheth them: So the fond worldlings have riches, and enjoy them not. And the holy Psalmist burns the foolish worldling in the forehead with a Behold the man, Psal. 52. 7. who took not God for his strength; but boasted and blessed himself in the multitude of his riches. The third piece of my Proposition is this, That all the 3. passages of this world are never satisfactory. They that drink Sea-water, do never quench their thirst, but are dry and thirsty still. Whose eye was ever satisfied with seeing? whose ear with hearing? whose scent with smelling? whose mouth with eating? Men may satiate their senses, but never satisfy them. The prodigal was not satisfied with his revelling & excess, though he brought his noble to nine pence, and his nine pence to nothing. The scholar is never satisfied with his knowledge. He that increaseth his doctrine, increaseth Eccles. 1. 18. his dolour. Nor yet the honourable, either in the state ecclesiastical, or civil. Nor the opulent man Eccles. 5. 19 with all his fullness. See the antiphony of those that have nothing, and those that have too much: They both cry out, O what shall we do? So cried the fool in the Luk. 12. Gospel, when his increase was bigger than his barn. And so complained the poor prodigal, when he had not one Denier to help himself withal; if he had not had a good Father to go unto, and remembered him at last cast, the poor starveling had eaten husks with Swine, and pitifully perished. The fourth and last piece of the doctrinal part of my 4. Proposition, is this, That all the passages of this world are always open, overt, obvious, and transparent to God with whom we have to do. The sweet Singer of Israel expostulates this truth with his God; Whither shall I go from thy Spirit? or thy presence? If to heaven, thou art there in thy displayed glory: If to hell, thou art there also in thy judgements Psal. 139. 8. on the wicked in torments: If to Sea, thine hand must guide me there too. If I think the darkness shall hide me; the dark night to God is as clear as the brightest day. The Heb. 4. 13. Spirit of God tells you; That there is no creature that is not manifest to his sight, and all things are open and naked to him with whom we have to do. And the Book of the Revelation of Jesus Christ, says, That God's eyes, like flaming fire, Revel. 1. 14. run to and fro thorough all the world. This last piece of the doctrinal part of my Proposition, as it is a terror and trembling to the wicked, all whose cursed and crying wickednesses are open to his all-seeing eyes: so it is a cordial and comfort to the godly, knowing and considering, that their heavenly Father seeth and beholdeth all their pressures, vexations, and distresses that they endure, and lie under in this slippery, brittle, and boisterous Sea of the world. Would you know the reasons of these particular truths? Reasons. As first, why the passages of this world are so dangerous? The reasons are ready. It is because the raging Sea is not subject to so many disgusts, either of dangerous rocks, storms, shelves, shallows, syrtes, sands, Sea-monsters, and other encumbrances, as this restless world is, that is fraught with dangers and incarnate devils. What find we here but brevity in all our Contents? as the Prophet Esay Evangelizeth: It is even as when a hungry Esa. 29. 8. man dreameth, and behold he eateth; but he awaketh, and his soul is empty: Or as when a thirsty man dreameth, and behold, he drinketh; but he awaketh, and his soul is faint. Oh how many are there in this Sea of glass, whose whole course of life is but a dream, and when death comes, they are awakened, and never till then in all their life, and their souls are empty of all comfort, and fainting, die, and their places▪ know them no more! What find we here but levity? the very wicked confess as much, saying, We have wearied ourselves in the ways of wickedness, and the ways of the Lord we have been strangers to. What find we here but Cymmerian blindness▪ millions selling away their interest to Heaven for nothing? What find we here, but multitude and vast magnitude of all sorts of iniquities, transgressions, and sins? God himself complaining by his Prophet Amos with a witness: Behold, saith the Lord, I am pressed under you, as a Amos 2. 13. Cart is pressed that is full of sheaves. What meet we here daily but with deceitfulness on all hands? the world itself is all glass, and where it glittereth most, there it cracketh and breaketh soonest. What do we find the world to be in our experience of it, but a bitter pill candied over with sugar? a golden cup like the whores in the Revelation, full of dismal and Revel. 17. 4. deadly poison? No marvel then that the Prophets, Princes, and Preachers of the world have left behind them such lamentable notes and votes of their wearisomeness in the experience of things here below. Jeremy that Prophet of Lamentations cryeth, Oh that mine head were a well of waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the Daughter of my people! O that I had in the wilderness a lodging place of waifaring men, that I might leave my people, and go from them, for they be all adulterers, an assembly of treacherous men! I recommend Jer. 9 1, 2. the whole chapter to the reading and meditation of every sober Christian, to fit his soul, and tune his heart to the woeful tone of this tumultuous Sea-world. David a King tunes his pipes with this doleful Ditty, O that I had wings like a Dove! for then would I flee away, and be at rest. Lo then would I wander far of, and remain in the Psal. 55. 6. wilderness. I would hasten mine escape from this world's windy storm and tempest. Paul the Preacher of the Gentiles exclaims and says, O wretched man that I am, who shall deliver me from this body Rom. 7. 24. of death! And had he not found a deliverer, he had sunk under that bitter agony. You will further inquire, Why the passages of this 2. world are ever so transitory, and brittle? I answer briefly, This fretful Sea of glass is like an angry Lady, that will turn away her servant for a very glass breaking. And why are they never satisfactory? For that the 3. heart of man is a triangle, and the world is a circle, and a circle can never fill a triangle. Nothing in this world can satisfy man's triangle heart but the holy, blessed, and glorious Trinity. One touch of the Power of God the Father; one glimpse of the rays of the wisdom of God the son, in whom are hid all the Treasures of wisdom and knowledge; and one drop of the gift and grace of charity from God the Holy Ghost satisfies, contents, and cheers the whole nature of the regenerate man. But why are all the passages of this world always 4. open and overt to the sight and censure of the eternal God? How can it be otherwise? It is impossible but that he that made the eye should see: Shall not he that made the heart, shall not he, I say, understand? When the whole world before his Throne is Crystalline, open, naked, and diaphanous to the Lord our God. His all-seeing eyes see, and discern the imaginations of the Gen. 6. 6. thoughts of every man's heart that liveth. Shall I request this favour at your hands? That you would be pleased to turn to the first chapter of John's Gospel, and read from the 45. v. to the end of the Chapter, and observe and meditate of that heavenly conference there between Jesus Christ our blessed Saviour, Philip of Bethsaida, and Nathanael; Philip findeth Nathanial, and saith unto him, we have found the Messiah: Come and see. Jesus saw Nathanael coming unto him, and said, Behold a true Israelite, in whom is no guile. Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee when thou wast under the figtree, I saw thee. Nathanael is ravished and cries out, Rabbi, Thou art the son of God, thou art the King of Israel. Many there knew Nathanael to be an Israelite, but none saving the Lord Jesus knew him to be such an Israelite in whom was no guile. Thus far have I spoken unto your heads in the doctrinal part of my Proposition; Give me now leave to speak to your hearts in the practic part thereof, and so I shall incline toward an end. The first Use of the Doctrine, is of heavenly affection, The practice. 1. tending to earnestness of zeal, and longing after Heaven; Forasmuch as we find nothing here below but a Sea restless, a brittle being, and a slippery standing. What are we? or who are we here present this day, and understanding what the frame, fashion, and garb of this world is by the sacred Oracle of the text, and would not now cry out with Esay to our God in Heaven, Oh that thou wouldest rend the Heavens, that thou wouldest come down, that Esa. 64. 1. the mountains might melt at thy presence, and that the Nations might tremble at thy power? What are mountains here, but the mighty in the earth, that set themselves against the Lord? Bow thy Heavens, O Lord, and come down: Psal. 144. 5. touch the mountains, and they shall smoke. Yea, be the mountains never so vast, so lofty, so exalted above measure, one touch of his finger shall shake them all to pieces. Yea, though a rebellious Absalon that had swelled against his Father like to an Olympus, God cometh down in his power, and gives him but a touch, and he and his haughty Rebellion passeth away in a smoke that vanisheth; he hangs between heaven and earth, as unworthy of either, and all his swelling presently abates like a blown bladder with the prick of a pin. 1. To my Brethren of the Ministry here present, I speak and beseech you to preach to this decaying world, That we all in it wax old as doth a garment, and as a vesture God will change us, and we shall be changed; but he is the Psal. 102, 26. same, yesterday, to day, and for ever, and his years shall Heb. 13. 8. have no end. 2. To the laics I say this, It is an observation of the Physicians, that we are now of shorter stature, and of less livelihood than heretofore. 3. Is there an Astronomer here? tell him that Stadius, Copernicus, and Reinoldus affirm peremptorily, that the very Heavens are decayed, the Sun less orient in his splendour, the moon more pale, and the stars more dim. 4. Art thou a muck-worm? Know that Philip Melancthon a choice Divine in his time, being contemporary with Martin Luther, left this observation behind him, That the earth is grown so old, that it is like a womb barren with age. 5. To whomsoever here present, that hath any Christian sense and feeling, I would have him know, that the whole Creation groaneth, and travaileth in pain together until now. And not only they, but we ourselves which have the first fruits of the Spirit, even we ourselves Rom. 8. 22, 23. groan within ourselves, waiting for our full and final redemption, as Paul preacheth. 6. Haply there may be here present some Jesuit, or Jesuited spirit, whose learning lies all in the Directories of Machiavel's Prince, Bodins Commentaries, and Lypsius politics, whose Primer is couched in this one principle, Religentem esse oportet, religiosum nefas: Let me tell that Statizer, I am no Platonist, whose learning is hid in final and fatal numbers; affirming, that no State ever continued above 500 years, without some fearful fate or final fall. But (ay me!) we understand better by experience of times past, that that Principle is not true, as the State of the Venetians and the French Monarchy abundantly confute; Yea, the boys in school conclude, That Numeri, quà numerus, nulla vis, nulla efficacia. But mine endeared and most Christian Auditory, I will make bold with you, (and surely I cannot give you a more glorious title if I did study to give you ten thousand) to signify what gives me satisfaction in this point; even the Prophet Daniels interpretation of Nebuchadnezar's vision in a dream. The Vision was this: An Image appeared to the King, whose head was of fine gold, his Dan. 2. 31, 32, 33. breasts and arms of silver, his belly and thighs of brass, his legs of iron, and his feet part of iron and part of clay. This head of fine gold, breasts and arms of silver, belly and thighs of brass, legs of iron, and the feet part of iron and part of clay, were the four Monarchies of this world, this glassy Sea, like crystal. The head of fine gold was the Monarchy of the Assyrians and Babylonians. The breasts and arms of silver, were the Medes and Persians. The belly and thighs of brass signified the Monarchy of the greeks and Macedonians: And the legs of iron, and the feet partly of iron and partly of clay, portray unto us the last Monarchy of the Romans and Germans. The three first Monarchies, to wit, of the Assyrians and Babylonians, Medes and Persians, Grecians and Macedonians, are long ago slipped away in this slippery and brittle world: And the last of the Romans and Germans is now at a very low ebb; for it is come to a titular Emperor, and that is all that remains of the House of Austria, and at this very day ready to return to their prime and pristine commencement, to be Comites de Kyburgh; only the proud Spaniard ventures at all to uphold their tottering state and low condition. Assuredly no expectation at all remaineth, but when the stone hewed out of the rock of our sins shall fall upon the remaining stumps, and then down falls all the Gold, Silver, brass and Iron upon the feet of clay, and so then, this Sea of glass in Chaos antiquum confundetur. And verily, my Prayer is, and shall be this, Come Lord Jesus, come quickly, and stretch out thine hand, close up the two eyes of this dying world, the Sun and the Moon, that we may attain that heavenly Jerusalem, where there's no need of either, but the glory of the Lamb of God, the Lord Jesus, shall be our exceeding glorious recompense of reward for ever. The second Use of the Doctrine is mournful, sad, and 2. sable, even of lamentation, for the witless wights of this glassy brittle seas inhabitants. Oh how many sots are there in this restless sea of the world, who albeit they see, and may discern this truth in a vision, and revelation of Jesus, yet think of nothing, but seek here for their content, and care for nothing but here to find their Requiem for their souls! Behold (blessed in the Lord) their extreme folly. Some seek, and conceive hope that they shall find it in the lust, and brutish lustfulness of the flesh: and what is that, but the foam of this sea? and what tends it to, and ends in, but fordid luxury, which brings us to rottenness, pox, and penury? This foam dwells in drunkenness, vomit, and spewing, in riot and excess, which ends in filthy annihilation, fit for the draft-house, and nothing else. Others seek their Requiem in this restless sea, in the lust of the eyes, which is riches, and the pomp of the world, which the Scripture calls fantasy. When King Agrippa and Bernice his wife Acts 25. 23. came in to hear Paul, the Greek speaks thus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, What are these but Conchyliamaris, the shells of this glassy sea, which do weary us in seeking them, befool us in the possession of them, and vex us to the heart when we must part with them? Others seek their Requiem in the pride of life; and what are all the pleasures of this life, but the billows of this sea of glass▪ wherewith some are lifted up to vain glory? that feather, which children and fools labour to catch in the streets, and abundantly sweat for it, and know not what to do with it when they have it, but set it flying again. Others it lifteth up to Honours; and yet his Lordship must say to rottenness, Thou art my father and mother, and to the worms, not of the earth, for they scorn to come nigh thee, but to thine own skinworms, (as Job speaks) You are my brothers and sisters. Some Job 17. 14. are lifted up on the billows of their policy and learning, whereas we know that the prudent and politic dye as well as the ignorant and foolish. Others are lifted up upon the billows of their beauty, which with a gleam of the Sun will be burnt, with three fits of a Spanish Calenture will be discoloured, with old age furrowed with wrinkles, and with three days of death made hideous. Others pride themselves in their gay garments, which every week grow out of fashion, as the world itself doth. Is it not a strange thing that a Malefactor should be proud of his halter that must hang him? Surely our clothes may put us in mind of our evil doing; for had we not fallen from God by our evil doing, we had had no use of raiment. In a word, what are all our pleasures, but Lilia terrae, like the Lilies of the field? what gold and silver, but Ilia terrae, the garbage of the earth? and what are honours and promotions, but Ludibria venti, feathers for the wind to play withal? The third Use of this Doctrine is of Expostulation. 3. Have, and do we not too too often forget where we are? verily we have, and do so still. Ay me! we little consider that we are poor passengers in this sea of glass; we are in this world, and this world is a sea of glass, restless as a sea, and brittle as glass: our Port and Haven is Heaven, every one of us is his own Pilot to guide his own vessel. The Pilots place is to sit in the stern of his ship: Why there? To see how she steers. That true Christian Passenger that sails towards heaven, will ever be minding his end, sitting in the stern, and considers how his Ship steers toward the Haven of Heaven. Never do any sail in safety in this restless world, but they that in their voyage have the Rudder in their hand, and the compass and Sea-Card in their eye, that is to say, think and meditate of their end, and steer toward heaven. The fourth Use of this Doctrine is of holy Resolution. 4. What is that? Surely to resolve as the holy Divine adviseth, Not to love the world; for if we do, the love of God is not in us▪ Can any man love a traitorous and treacherous Judas, which (if you confide in him) will betray you with a kiss? And if the world smile upon you, take heed, lest the next thing you hear of, be not some plot of villainy to ensnare thee. Can any wise man love the place where Satan domineers? If this our Gospel truth be hid from any here, it is hid to them that are lost. Are not they lost that can 2 Cor. 4. 3▪ 4▪ neither be found in heaven, nor in the earth, nor yet in the sea? The god of this world, which is the Devil, hath blinded the minds of them that believe not this truth, lest the light of the glorious Gospel truth of Jesus Christ, who is the image of God, should shine unto them. The whole world, saith the holy Divine Saint John, lieth in wickedness; and our little world, 1 Joh. 5▪ 19▪ this Island wherein we dwell, is on fire about our ears, and yet neither the world's malignity, nor yet our own misery, can quicken us to a loathing of this restless and brittle sea of glass. But would you learn how to avoid this Traitor that will Judaize with you, this dominion of Satan, and this house on fire? I shall do my endeavour to satisfy your desire in this point. You all know, that whatsoever the shavelings of Rome say, we have a Church, and it is a principal piece of the holy Catholic Church, which we profess to believe, that is scattered far and wide upon the surface of the whole Universe; and to this Church we have given our names. Christian is my name, and Catholic is my surname. We are shipped by baptism: If a tempest arise, cry upon Christ, as the Apostles did, in a storm. If the Ship of our state be ready to be swallowed up of the waves, fly unto Christ, if he be asleep, awaken him with our cries. Concutitur fides, non excutitur; our faith may be shaken, but never shaken off: therefore never cease, but cry, and cry aloud that we may be heard, and being heard we may be delivered; and being delivered we may glorify God. If the wind roar, Christ will rebuke it, and there shall follow a great calm. The fift Use of the Doctrine is to take a review of the 5. Text. If this world be in experience to us a Sea of glass like unto crystal; This Crystalline resemblance deceives none but children and fools, who are deceived with shows, shadows, and resemblances: But we are men endowed with reason and experience. How are we fitted and furnished for our voyage? Where's our Tackles? Have we our main mast ready, that is to say, our faith, Heb. 11. 6. without which it is impossible to please God? there's no walking or talking with God without it. Where's our Anchor and sails, the Anchor of hope, and the sails of good works? What wind do we sail by? no wind under the cope of heaven, but the gale of Christian Charity can arrive us at the Port of Heaven: But sailing with that gentle gale, we need not fear any danger between this and Heaven: For if a Whale by the way should swallow us, as it did Jonah; or a wind called Euroclydon, which caused Paul's shipwreck, at the Island then called Melita, now Malta. In both dangers we should be safe, the Whale must cast us upon the Land, and though the Ship were wracked, yet either by swimming, or by some broken fragments of the Ship we should surely come safe to Land. The sixt use of this Doctrine, is of Discovery. The holy Apostle gives every one in particular a Christian Caveat, Let him that standeth, take heed lest he fall. If my Text be a vision unto you, it hath discovered how slippery our station is: I beseech you therefore, when you have forgotten me, yet remember my Text, and forget it not lest you slip, and slide, and fall, like the house built upon the sands, the fall whereof was great. The royal Preacher tells us, that God hath set the Eccles. 3. 11. world in the heart of man, to the end that he should consider the deceitfulness and uncertainty of it. Shall a man love that which Christ never prayed for? I pray for mine Elect, I pray not for the world: That is, I pray Joh. 17. 9 not for the Muck-worms and Mammonists of this world. And if the grace of God be in us, we shall daily bless and thank God for the Lord Jesus, who hath given himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Gal. 1. 3, 4. Father. They that remember not this discovery of the world, have not known God, as John testifieth. The Mammonists Jo. 17. 25▪ of this world cannot endure to hear or think of death, and yet when they lose the things of this glassy world, they murder themselves with worldly sorry: St. Paul is a witness of this truth, saying, The sorrow of 1 Cor. 7. 1. this world causeth death. The Mammonists and muckworms of this world brag, boast, and pride themselves with the things of the world. Saint Paul was otherwise minded; God forbid (saith he) that I should pride myself in Gal. 6. 14. aught or any thing in the world, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. It is no marvel that so few love Preachers, and gain so little or nothing by the frequent and powerful preaching of gospel-truth. Paul showeth us the reason 2 Tim. 4. 10. why Demas forsook him, he was in love with this present world. Saint Peter gives the Muck worms, Mammonists, and lovers of this world their fearful, fatal, and final doom, 2 Pet. 2. 20. showing first how we may escape the pollutions of this world; and then how dangerous a relapse and backsliding is: For, saith he, and puts the case thus; If the muckworms and Mammonists of this world have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled 2 Pet. 2. 20. therein, and overcome, the latter end is worse with them than the beginning; for than they become Wells without water, Clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever. For the Lord Christ Jesus sake (blessed Auditory, you holy people of the Lord) remember my Text when you see not me, That our standing is very slippery upon this Sea of glass. Remember that all the actions, transactions, and all the imaginations of all the thoughts, purposes and intentions of all hearts are before the Throne of God open and manifest to his sight and censure. The Lord's Throne is in heaven. His eyes behold, his eyelids try the children of men. The Lord trieth the righteous, but the wicked and him that loveth violence his soul hateth. Oh remember that the Lord's Throne is for ever; and that his Throne is in heaven, and the earth is his pedestoole. Oh remember that thou swear not by heaven, for it is the Throne of God: For he that sweareth by heaven, sweareth by the Throne of God, and by him that sitteth thereon. Oh remember that we must all appear before the Throne of Jesus Christ, and render our accounts. Oh remember what favour the Lord Jesus hath purchased for us, that we may come boldly to a Throne of grace, and obtain mercy, and find grace to help in time of need. Oh remember what the Lord Jesus hath promised, even that his Saints on earth sit with him in his Throne in heaven, even as he is sat down with his Father in his Throne, Psal. 11. 4. Heb. 1. 8. Mat. 5. 13. Heb. 4. 16. Rev. 3. 21. And the God of heaven grant us the Protomartyrs vision, that we may be so full of the Holy Ghost Act. 7. 55. that we may have but one glimpse of the glory of God and Jesus standing at his right hand, and that we may see this by the eye of our most precious faith. 7. The seventh and last use of the Doctrine is of motion, and we need not seek far for a persuading and convincing motive, when we may but cast our eye aside, and look upon this present and emergent occasion, which is both sad and sorrowful, even the decease of a worthy servant to the Lord Jesus, whose sad Elegy I shall endeavour to couch in as few words, as a passage of such moment may be epilogized in, yet I hope so much as may awaken and stir us up to consider where we are, and what our condition is here, unless it be so with some of us, that we are asleep in death, and will not be moved nor removed from our brutish slumber for whatsoever may be said or done. I confess indeed, that this task had been fit to have been undertaken by some strong, young, and skilful Champion of the Church, and not imposed upon an old, weak one, an Emeritus miles, and almost a Silicernium, a man merè Edentulus, one so far from eloquence, that hath not so much as Elocution: But cum nemini obtrudi potest, itur ad me, when I had not thirty hours' time to prepare myself to the business; yet rather than I would wave the memorial of mine endeared friend, I resolved to undergo the censure of the judicious for my plainness and simplicity. Truly I could willingly take up the lamentable cry of Elisha for Eliah, He crying, O my Father, my Father; and I lamenting, Oh my Brother, my Brother, the Chariots of Israel and the horsemen of the same; for we have lost a chief Chariot of our Churches, and an horseman of the State, not of the Pike, but of the Pen: But why should I, or any lament for him? of whom I may say to you all that distich which old Ennius said at his death, and that with a very little alteration: Nemo illum lachrymis decoret, neque funera fletu Faxit. Cur? volitat docta per ora virum. I beseech you therefore have a little patience, and I shall only speak of two passages: First, of his Christian living amongst us, and then of his sweet leaving of us. 1. He was an academic by birth, he was borne of Charlton upon Otmore. honest parents within three miles of Oxenford, that Mother and Mistress of Universities. His breeding up was also there, in Corpus Christi college, an happy Seminary of very many famous and learned men; I mention one for all, that is Doctor John Reinolds, whom I have heard styled beyond the Sea in the Universities of Rostochium, Grominga and Leidon, thus, That famous Oxford of Learning, worthy Dr. Reinolds. 2. As he grew up in years, he lived in favour with God and man in an unreprovable holy life and conversation, honoured for Arts and Sciences, and had all Degrees that the University doth afford, conferred upon him, Ex merito & congrul, & condigni, both for his congruity of good manners, and condignity of singular knowledge. 3. He was commended for a chaplain to the Lord edmond's, leaguer Legat, Lord ambassador for his sacred Majesty to the French King, where being at Paris he disputed with the Jesuits, who albeit they contemned him for that he was of so low a stature, yet admired him for his ready answers, and acute distinctions: The Jesuits in that contempt of theirs had forgot what that ancient Father Jerome said of Saint Paul, That although he was of a very little and low stature, yet for all that, that Homo tricubitalis ascendit in coelum. 4. Some seven years sithence I had a son Fellow of Trinity in Cambridge, who, being Traveller for his college, I kept at Paris for a time, habitu dementissimo, in an uncouth habit, that he might not be known, and he resorted daily, and had conference in the Clerimont with the Jesuits, and with them of the college of Sorbon, but more intimately with Sirmundus and Petavius two prime Jesuits, whom (as he hath told me) remembered Doctor Featley ofttimes in their conference with reverential respect for his acute and ready Disputation. 5. All his Sermons in a great Book in Folio show how sound he was at heart, and discovereth the plots of the Romish Sectaries in abundant manner. He also made a Supplement to that worthy Knight Sir Humphrey lined his Book, which he left unfinished at his death, and vindicated that worthy Knight from the scandals and aspersions of that Romish railing Rabshakeh. 6. He writ against Arminius, and all of his rabble, showing demonstratively that their Tenets they had from the patches and pieces of Pelagius, that Welsh heretic, a monk of Bangor, whose name was Morgan; for Pelagius in Latin and Morgan in the Welsh idiom signify both one and the same party, that is to say, Mor-gan. Mor, is more, and 'gan, is juxta mare, or Accola maris: One of the Shires of South-Wales being called La Morganshire, for that it is situate all along the Sea coast. 7. He wrote a little Tract called The seagull, against a gross imposture, and showed it me in Peter-house, what time I came to visit him there, with Sir Geo: Sands, Knight, my Countryman of Kent, with others. 8. He wrote a little before his death against the Anabaptiss, In Peter-house entitled, The Dippers dipped, sold by Rich: Royston in Ivic-lanc. (a book seasonable & necessary for these unsettled, wanton times) and in the very frontispiece of that Book discovereth fifteen species of them. 9 After his return out of France, he was recommended by the University of Oxford, to Doctor Abbots, chief in the Church of England, to be his chaplain; where he loitered not, neither ceased to write against Rome, as often as aught did peep out of the press of the whore of Babylon's trash. Neither was his learning only polemical, but pious also, as his Meditations, and Hand maid to Devotion do witness: and in that time he was chaplain, he was the means under God of the conversion of a Spanish friar. 10. His nature was meek, gracious, affable, merciful, as appeared in his sincerity toward the poor, when as he and I had the honour with Doctor Temple, Doctor Bernard, Master Francis Taylor, and others, to be returned & joined in the Commission for pioususes, with worthy Sir John Lenthall, Knight, and other Justices of Surry. 11. His intimate acquaintance and mine were of thirty seven years' duration; and one and twenty years of which time we lived loving friends and neighbours but 3. miles distant from one another. 12. We served together in three Convocations, to wit, the last two of King James of precious memory, to whom we had the honour to be chaplains in Ordinary, and the first of King Charles kept at Oxford: All which time he strongly set himself against all that had any smack of Rome, or Romish superstition. 13. In which Convocations, five and forty of us, whereof he was chief, made a solemn Covenant among ourselves to oppose every thing that did but savour or scent never so little of Pelagianism, or semipelagianism. And being elected by the clergy of Surrey for to be a Clerk of the Convocation for this present Parliament, and hearing me make Protestation in the face of that clergy, (an occasion being offered) in these terms, Atque odi ego Arminianismum ac Bellarminianismum, came and embraced me in his arms, and said, Well said good brother, I protest and will swear the like. Ay me, much more might be said of his Christian living and carriage amongst us, but I hasten to his Christian leaving of us. 1. He was not idle, no not to his very end. After he came to Chelsey, by the favour and grace of the Parliament, to take the air, for the cure of his infirmities, I resorting unto him with a visit, found him very ill affected with the Asthma in saburra stomachi, and with the dropsy, which was on the left side of his face, and was fall'n into his left leg, insomuch as I perceiving that he spoke with great shortness of breath, and much difficulty to utter his words in our conference, I requesting him to spare his speech, I related several passages unto him, which he much rejoiced in, and so it took up the rest of the time I then stayed with him. 2. Within less than a week after this my visit of him there was a rumour spread, that he was distracted of his wits, which when I heard I hasted to him, as soon as he heard in his chamber that I was there, he speedily came down to me into the Hall, where after embracings, as our manner was, we sat down and talked. Truly I durst not tell him what I heard concerning the rumour, but after a little pause he told me himself of it in this manner, Wot you what Brother, why, they say I am mad. Now absit, quoth I. He replied, My case is like Sophocles the Tragedian, whose sons accused him for a mad man, and therefore by their law he by the sentences of the Judges, had his Quietus est, no more to trouble himself with the affairs of his state: Hereupon Sophocles that wrote Tragedies even to extreme age, recited to the Judges a Tragedy of his own making, which he had then in his hand, called Oedipus Coloneus, and asked the Judges after he had read it unto them, Whether that Tragedy did scent or savour any whit of madness or distraction; Upon this question the Judges changed their minds and judgements, and quit him from the accusation of his unworthy sons: So, says he, I shall leave such notes behind me, quoted in this time of my weakness, for Nulla dies sine linea, no sober man will think or conceive to be the meditations of a mad man. 3. But when I perceived that this rumour did somewhat affect him, I said, I hope Brother this false report need not trouble you awhit, it is usual in this sorry world for worthy men to hear of evil, when they are most busied in goodness. How was that most judicious and sound Divine Mr. Calvin used by foolish Surius, and malicious Bellarmine, who reported, that he died of the Pthiriasis, the lousy evil, such as Herod died of, Act. 11. ult. when it was but an ordinary disease called the Phthisis, or phthisic? How was Theodorus de Beza used, when it was reported at Rome, that Beza was dead, and a little before his death, that he had revolted and fall'n back to Rome; yea, and a lying libel, printed at Rome, flew into all parts of Christendom, entitled, Tota Geneva Catholizat. But Beza lived to answer that Pamphlet with a Treatise called Tota Roma Critizat Cretizatque: For Paul in his Epistle to Titus, cap. 1. says, The Cretians were always liars, evil beasts, slow bellies, &c. and cited unto them the Greek verse out of one of their own Poets, to manifest it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Yea, further, Saint Paul makes this verse Scripture, by his attestation in the words following after it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is to say, this witness is true. 4. Further, he told me that he was writing still, and I encouraged him with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Indeed the lively voice in preaching moveth more, yet a man's writing teacheth more. For it gives a man leave to pause on it, and doth not strike the ears only, and then away: Words have wings; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Writing reacheth those that are far off, words those that are near: Words reach only to them that are alive, writing to them that are unborn: He that speaketh, profiteth his own congregation; but he that writeth, profiteth all: he that speaketh, for an hour; but he that writeth, for ever. After this I departed from him, and saw him no more, for within six days after I heard he was dead, and by credential witnesses am assured, that he departed this life a sound and faithful Protestant, living and professing at end, That he died in the Faith and Religion of the Church of England, established by many Parliaments. 5. Thus he ran this course, and was faithful and painful unto death; and God, I make no doubt, hath washed his soul in the blood of the lamb, and hath given him a crown of life, which shall never be taken from him; I leave him in the hands of his God, in whom he ever believed, and ever carefully served. I now return to the gentle Reader, and certify thee, That he was ever the same man, never dismayed with pains taking, not unlike the palm Timber, which never bendeth under never so great a lading, but riseth upward against it; and as the children of Israel shrunk not down under their labour howsoever it were increased: Wherefore all that knew him, gave glory to God, saying, Surely the Lord hath done great things for him, and by him. I do not give him half his due, as they know that knew him; yet haply more, than every one that knew us both, do or may think fit to be spoken of him, but truth is truth whosoever is the speaker, and of the abundance of the heart the mouth will utter, and the Pen will write howsoever it be taken. I hope I shall not seem absurd to any sober Reader, for in all I have spoken I yield nothing so to flesh and blood, neither have I stretched myself beyond his measure, as the Apostle speaketh. Dr. Bucer called himself Pila fortunae, and surely this Doctor and I being together at Oxford of the Convocation house in the first Parl. of K. Charles, he falling sick there, and he himself, and others his friends, verily conceiving, that his sickness had been the Plague of Pestilence, his falling ill happening that very week wherein 5000. and diverse hundreds died in London; he was constrained to quit Oxford, and to go for Lambeth: But how harshly and hardly he was used by a great man of the Church that shall be nameless, Animus meminisse horret, luctuque refugit. For in a manner he was driven thence, and we were constrained to get him an house, and two poor men traveled with him, the one of the one side, and the other on the other side did support and stay him up all the way, he travelling on foot pace, and so brought him home to Lambeth. When we took our leave of him at Bullington green, he said, Valete amici, nunc temporis ego, ut olim Bucerus sum pila Fortunae, quae non est omnibus una: Orate pro me, rege, lege, grege. Iterum valete in Domino Jesu: And so went on his journey, saying with the Psalmist, Lord thou tellest my flittings, note these things in thy book, O Lord. And now the world being not worthy of him, and he weary of it, is translated into heaven, but so, that as Elias being carried up in a fiery Chariot, did let fall his Mantle from him for Elisha's comfort and behoof; So our Featley burning with zeal for God's glory, and for the good of his Saints, hath left behind him several tokens of his Learning and love to divers Friends. Let God be honoured for lending his Church such choice vessels, to carry abroad his Name, and to publish his Truth against all opposers, and surely he deserveth of us to be had in everlasting remembrance. But now I call myself to my remembrance, let me have your patience, and I shall relate one more which I had almost utterly forgot. At my return out of Germany I with four Merchants of Hamborough, and two of my people coming to Embdea, took into our wagon a Licentiatus in the civil, or imperial Law, who was travelling to Grominga an University of East Frizeland, and by the way I asking him, what other Universities he had seen, told me, that he came lately from Paris in France, and taking out a Diary which he had about him, showed me a little Breviate taken there of a Conference & Dispution between the Jesuits of the Clerimont, and one Doctor Featley of the Church of England, a man that his very Antagonists did give much respect unto; and moreover told me, that most of the Universities thereabouts held him in such reputation and honour, that in their Tables using to hang in their schools of the most famous schoolmen, he, viz. Dr. Featley was numbered one; and coming to Grominga, whiles we refreshed ourselves there, and hearing us say, that we were bound for Swartz-sluce, and so for Amsterdam that night; he therefore knowing I could not stay, went into their schools, and brought me a copy of the School-mens names down to Dr. Featleys' time, and gave it me, which I took together with the title given unto him, and am bold to insert it in this place. As, Doctor Alexander Halensis Irrefragabilis. Doctor Aegidius Romanus Fundatissimus. Doctor Bonaventura Seraphicus. Doctor Franciscus Mairoius Illuminatus. Doctor Henricus Goethales Solennis. Doctor Johannes de Bacone Resolutus. Doctor Johannes Duns Scotus Subtilis. Doctor Tho. Aquinas Angelicus. Doctor Guliel. de Rubione Cherubicus. Doctor Daniel Featleius Acutissim. acerrimusque. There were some more in the List, but I took no more than would serve my purpose; only among them I perceived there were three of our own Country besides this Dr. Featley. The one was John Duns Scotus, born far in the North near Scotland, whereupon his Antagonists called him Scot in scorn, conceiving that because his tongue did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, therefore his head must needs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: but they were marvellously mistaken, as it appeared to all the learned where he was known. 2. Alexander of Hales, (the most ancient School-man) was born in Glocestershire at a place which I well know, called Hales, near the Town of Winchcomb and Sudley Castle, of old the inheritance of the Butlers, Earls of Ormond, and now the Mansion-house of the Brugges Lord Chandos. 3. Johannes de Bacone was sometime Fellow of Merton college in Oxford, and afterward of brazen nose college there. Lastly, gentle Reader, give me leave now I have said what I had to say touching this emergent occasion, that I may conclude with thee. My Text is a Discovery on what manner of station we stand upon in this world. Verily not one that heard it preached, or read it, unless he be like a sponge which sucks in all both good and bad, of all that he hears and sees: Or like an hourglass that takes it in at one ear, and out at the other: Or like a wine-sack that retains the lees only, and lets the good wine run out; when as they should be like those that sift the corn, casting out that which is nothing worth, and retaining the clean corn; drinking in all good, as the earth doth a sweet shower of rain, or a drift of rain, which returneth not until it hath fructified and made a barren ground fertile. I know nothing more convincing to mortify a man, then to look upon the Revelation of the Text, and be resolved what this world is, even a Sea of glass like unto crystal, as a Sea restless and tumultuous, casting up foam and dirt. Oh that we had never known in our country, how nearly the rage of the Sea, and the tumultuousness of the people resemble one the other. He that discerns it not in the Meditation on my Text, I refer him to read the 19 Chap. of the Acts, wherein he shall observe in reading, 1. Of no small stir; 2. Of men full of wrath, and crying out, Great is Diana of the Ephesians; 3. That the City was filled with confusion; 4. A crying out, some one thing, some another; 5. That the major part knew not wherefore they were come together. This is the world, and I would to God we had not woeful experience thereof in this kind. That Christian that doth not see this as in a vision in my Text unless he make further trial, I will tell him in fine a facetious relation to shut up this sad Elegy that I heard often (as occasion was offered) by an ancient Parliament Knight of Devonshire of one of his neighbours, who being a copyholder of some 30. pound per annum, and dwelling by the Sea side near Plymouth, observing that certain of his Neighbours trading to Sea, came home gallant and rich, and lived in a very plentifully manner; he would to Sea that he would, against all his friends minds; sold his Oxen, Horse, sheep, his Land for a time, made up a stock, left his wife and children with her father. To Sea goes he, the Fraight returned was figs. A flaw of wind comes, the Ship is endangered, they must lighten the Ship, as Paul's companions did, Act. 27. when they were constrained to cast out the wheat which was their lading, into the Sea: So here, overboard go the Figs, this poor Yeoman cries out, O there goes overboard all my Oxen, and names them by their names. Home he comes poor, his Neighbours pitying his folly, one lends him an ox, another an Horse: after some few years he picks up his crumbs again, and being at Plough on a very fair and calm day, cries Hoe to his boy that did drive: He stands still, looks on the Sea, for he dwelled (as I said before) at the very Sea side, and saw it as smooth as a smelled, and said, Wennom on you, how is't you look so smooth? you long for more Figs do you? your smooth looks shall never deceive me again I warrant you; drive away. Semblably 'twill be his dole, who will not believe his God. Credit se formae, Deo non voluit▪ He trusted a few boards put into form, and would not trust to the everliving God. The very God of peace & love sanctify you throughly out, and I pray God make us all wise to salvation, and preserve us all, and our children in the saving grace of Jesus. Amen. FINIS.