the German wars Vide Luth. in Isa 57.1 I can do nothing saith God till thou bee come thither Gen. 19.22 non posse se dixit quod sine dubio poterat per potentiam non poterat per justitiam saith one of the Ancients Aug. Sence Non posse praetenditur non velle in causa est No sooner was Lot in Zoar but the Lord rained down fire and brimstone upon Sodome Such stand in the gap to turn away the Lords wrath but when they are removed what remains to stop the current of divine vengeance when the precious fruits of the earth are gathered into the barn the hedges are broken down the beasts over-run all When the Jewels are taken out of the Trunk the courser things are thrown over-board when Noah is housed in the Ark his Pella the fountains of the deep are broken open Woe is mee saith the Prophet Micah The Good man the Great man is perished out of the Earth Psal 12.1 De contemptu mortis and David cries and praies Help Lord as if the Heavens had been falling on him Heinsius reports that the Sun with-drew its shine and was eclypsed when Joseph Scaliger dyed Darkness seizeth upon us in these parts wee have had many of quality lately taken from us it is well if the Lords wrath bee not comming upon us Secondly Because when they fall the persons with whom they conversed Jer. 48.25 Zech. 10.4 the places in which they lived are exceedingly weakened As in the Text And I am this day weak And are not wee this day weak Behold the Family is it not a weak Family a disconsolate Widdow tender sickly children A weak Town hee was under the most high our strength and munition our defence and protection Should wee unite our hearts and hands our power and policy Alas what can wee do Our strength is weaknesse our wisdome foolishnesse As Jehosaphat said so wee say O Lord wee know not what to do but our eyes are towards thee In uno Caesare multi insunt Marii There are many men in one Great man One Josiah in a Kingdome one Lot in a City one Paul in a Ship is of more value and vertue than many thousands Labans family fared the better for Jacobs sake Pharaohs Court and Kingdome fared better for Josephs sake and hath not this Town these parts of the Country fared much better for this great mans sake Every great man if hee bee a good man is a great blessing and strengthening to the place in which hee lives a blessing by his presence a blessing by his prayers a blessing by his example which is as a Looking-glasse for others to dress themselves by a blessing by his counsels The death of faithful Ministers weakens wonderfully the weapons of their warfare are mighty with God 2 King 2.12 and mighty through God The death of zealous Magistrates weakens infinitely but I must not expatiate See that notable Text Judges 18 7. when there was no Magistrate in Laish â—…n increased and ruine approached Thirdly Because when such fall sin commonly increaseth exceedingly Not only the Laws but the lives of great men it truly godly give a shrewd check to daring impieties and prophanesse many whose hands only were chained but their hearts not changed may break our and fall off returning with the dog to his vomit and the Sow to wallow in the mire again It is not unknown to hundreds of us within these walls that this great mans countenance had special influence upon all the vile wretches that came nigh unto him Hee could do very much with a look I could not in that compare him to any other but Luther De vita Lutheri p. 168 Melchior Adams reports of him that hee had such a Leonine aspect ut oculorum suorum intentionem rectâ aspiciendo non omnes ferre possunt How was the prophanation of the Lords day prevented Travellers according to Law punished drunkennesse subdued c. Tremble godly souls to think how the eye of Gods glory is like to bee provoked let rivers of waters run down your eyes Is there not matter of lamentation when the winds are rising the Sea swelling the Heavens lowring and the enemy approaching to behold the souldiers gasping the Pilots and Steers-men dead upon the deck How shall the little flock bee kept out of the jaws and paws of the wild boar and Beasts of prey O pray Lord remember thy Lilly amongst the Thorns thy Lambs amongst the Wolves thy love amongst the daughters The Saints are as speckled birds Jer. 12.9 Jerem. 12.9 All about them are enemies to them Fourthly Because otherwise they cannot make a right use and improvement of their death and dissolution It is the Lords will that wee should make a right good use of his rod upon others and of the fall of others Quest What use should wee that survive now make of this Princes dissolution Answer A threefold Use An Honourable Use An Charitable Use An Profitable Use An Honourable Vse in relation to God acknowledging his power and supremacy his soveraignty and authority over man to kill or make alive to deliver from death or to death A Charitable Vse in relation to them who are afflicted or taken away by death not concluding them the greatest sinners because they are the greatest sufferers or that it is for some notorious impiety that they are cut off in the midst of their daies Their death may bee in mercy to them in judgement to us A Profitable Vse in reference unto our selves wee should learn thence to walk humbly to put our hearts in order to see what the bitter fruit of sin is c. Though the occasion of our comming together this evening bee very sad yet the opportunity is sweet if wee can learn rightly to improve this great mans fall I remember Plotinus hath this passage Men should so live and so die that others might learn some good from them both living and dying Anatomists and Physitians advantage themselves by dissecting dead bodies and prying into the inward parts wee may spiritually profit our selves by a serious consideration and observation of his dispensations in the Fall of Princes and Great men Fifthly Not to take notice of not to lay to heart the death of such men is a God-provoking sin a fruit of sin and the cause of many horrid iniquities and grievous transgressions This inconsideratenesse is that which the Prophet checked and much lamented Isa 57.1 None considereth that they are taken away from the evil to come none pondered it in their hearts they did not search into it what should bee the minde and end of God in it God laies it to mens charge that they lay not those things unto their hearts as if personal mortality were not sometimes a presage of publick misery This is a direct violation of a divine injunction Eccles 7.3 The living shall lay it upon their hearts Is not the hand of God in this sad
make him busy in the world 1 Pet. 5.8 his design this morning is mainly upon you My Lords as the Panther hates the Effigies and portraicture of a man so the Devil hates the very picture of a good Magistrate and of a good Minister hee will indeavour to dis-swade you from your duty distract and disturb you while you are doing your duty yea and hee will if hee can discourage you when you have done your duty As God standeth in the Congregation of the mighty Job 1.6 judging amongst the Gods So the Devil standeth in the Congregation of the mighty tempting and corrupting those mortal gods As God stands at the right hand of his servants Psal 110.5 so Satan also stands at the right hand of Gods servants Zech. 3.1 if God assist from Heaven the Devil will resist from Hell the left hand is the lazy hand there hee stands where hee can do most mischief Hee is an evil spirit Metaphysically good indeed but Morally and Theologically evil therefore called as Maldonate and our Anotators in the Lords Prayer Evil Deliver us from Evil Cum hostem cernimus aliquid agere quod plane videatur imprudenter actum abhorrere a ratione suspicari dolum aliquem subesse debemus Mach. Disput de Repub. lib. 3. cap. 48. from Satan If ever hee move to any thing that is good observe it and it is either from a bad principle in an evil manner or to a bad end at a wrong time to an improper work c. And therefore as Machiavel counsels in another case suspect him hee intends you no good Take heed then what you do There are special seasons in which Satans Temptations are most seen by discerning Christians a hint or two I shall but give or shoot an arrow or two friendly to admonish you when there is most danger and need to look about you 1 In times of great pressures and afflictions felt or feared when God is afflicting Satan is plotting to put the Saints on indirect waies and means to bee delivered or to repine against God 2 In times of spiritual desertion when the Lord hides his face Satan puts out his head and troubles greatly 3 In times of great discoveries of divine assistance and manifestations of his loving kindnesse which is better and sweeter than life unto a sincere convert after extraordinary inlargement of heart in duty c. 4 At the day of death and dissolution if hee cannot keep the soul from going to Heaven yet hee will indeavour to keep Heaven from comming into his soul I mean the joys and come forts of the Spirit hee is the Prince that hath power in the air the souls that go to Heaven passe through his territories by his very nose how doth hee snarle think you or hath hee done when the Saint is newly dead and his soul taken up to Heaven 5 At such times and upon such occasions as this when some great peece of work is upon the Loom some notable enterprize for Gods glory is upon the Anvile Satan chops in retards the work the instance is pregnant Zech. 3. begin you are now fore-warned take heed therefore what yee do Reason 9 Ninthly The eyes of many are upon you this day and therefore you are obliged to Take heed what you do Notable is that of Seneca Custos te tuus sequitur Senec. Fragm p. 1271. put as tibi contigisse ut oculos omnium effugias Demens quid tibi prodest non habere conscium habenti conscientiam what if thou vain man couldest escape the view of mortal men go further Suppose the holy Angels and the immortal God did not behold thee what if thou hadst no other conscious or privy to thy transactions when as thy conscience which is in stead of a thousand witnesses is guilty but wee have supposed what is not what ought not to be asserted Hear that Heathen again Magnum nescio quid majusque quam cogitati potest numen est cui vivende operam damus Huis nos approhemus nihil prodest inclusam esse conscientiam Deo patemus The eye of God is upon you apposite is that of Elihu in Job 36.7 He withdraweth not his eyes from the Righteous but with Kings are they on the Thrine Hee is totus oculus All eye to see you what ever you do All Ear to hear whatever you say Angels are knowing Creatures De scientia Angelorum plurima notavit Estius lib. 2. Distinct 7. Parag. 11 12 but they know not the thoughts and imaginations of our hearts si signo non prodantur externo as they speak they are not within the ken of men nor within the walk of humane Justice nor subject to the censures of terrene Courts or Consistories But God sets them in the light of his countenance Lips de Const lib. 2. cap. 13 15 Aug. Soliloq cap. 14 Nobis ergo as Lipsius speaks magna est indita necessitas juste agendi recteque vivendi qui cuncta facimus ante oculos Judicis cuncta cernentis The eyes of the glorious Angels are this day upon you as they inform you of Gods Will so they inform God of your wayes Zech. 1.11 and works they tell him what is done here amongst men The eyes of many honourable Gentlemen are upon you Aliquis vir bonus nobis eligendus est ac semper ante oculos habendus ut sic tanquam illo spectante vivamus omnia tanquam illo vidente faciamus c. Sen. Ep. 11. ad finem And it was Seneca's councel to his Lucilius ever to have in his eye either Cato or Laelius or some good man This hee thought would over-awe his Spirit Certainly whoever judgeth and pleadeth as in his eye who is to bee feared will in short time come himself to bee feared to say no more the eye of those trembling Prisoners at the Bar will bee upon you All which considered It will appear of great concernment that you Take heed what you do Once more Tenthly The lives liberties the rights and priviledges the estates and interests of persons are sacred choice and precious things therefore it concerns you My Lords to take heed what you do O let not the line of Justice bee made crooked let not the course of equity bee perverted Life is precious silver and gold are dull and dead commodities to THIS Job 2.4 How did that unparrellel'd Queen beg for her life Esther 7.3 like a Creeple on a bridge Let my life bee given mee at my petition not riches nor honours Stemmata quid prosunt Incomparable was the love which God manifested to the world in giving his Son Jesus Christ So So God loved the World That is such a Sic as never had a Sicut Iohn 3.16 Non unum e multis sed unigenitum Vnigenitum in quo omnem suum amorem collocaverat non quoquo modo dedit sed dedit ut tanquam serpens in deserto exaltaretur i.e.
discourse following It is humbly offered and ushered in with that of holy Augustin Attende regis humilitatem non respuit David verba praecipientis non dixit Nathan Audes mihi loqui Regi rex sublimis Prophetam audit Enatrat in Psal 51. mihi p. 583. 1 Labour to improve the afflictions and weaknesses upon you to the glory of God the inflictor and the eternal good of your selves the afflicted indeavour to see Gods hand and end in them corrections are not ever for one and the same end but they are ever from one and the same hand Quid de panarum acerbitate querimur unusquisque nostrum ipse se punit Salv. de Gub dei lib. 3. p. 113. there is no penal evil in Court or Country in Câ—tâ— or Family but God owns it on whomsoever and whensoever the â—od falls it must bee acknowledged God did it man deserved it it is from him providentially from us procuringly There is in the least twig if sanctified a double vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preventive preparative preservative and sanative virtue his design in our corrections is the subduing of our corruptions to make us white Daniel 11.15 Heb. 12.10 not for his pleasure but our profit to make us partakers of his holiness It is to cause us look more Inwards suffering times are searching times â—am 3.40 Amos 9 9. O that the diseases upon us and the distractions without us might have this influence on us to make us search what 's amiss in us and also to minde who and what 's above us Psal 1â—0 1 upwards when wee are at the lowest wee should look highest and last are worst Rev. 22.11 Gen. 6.3 Ambrose being in the house of one who boasted that hee never had any calamity in all his life come saies hee let us make haste out of this house lest some remarkable vengeance of God fall upon us This is the last of all wee read of in his Word which shall seize upon wicked wretches in this world Not to bee corrected is one of the greatest corrections such a permission is the most direful doleful affliction It would bee the saddest day that ever your eyes saw the most dreadful voice that ever your ears heard should the Lord say Let them alone my Spirit shall no more strive with you Never did gracious heart say in cold blood 'T is ill for mee that I have been afflicted Secondly Bee frequent and fervent in those high and holy duties of Praise and Prayer Of Praise It is due to God from every creature in the World and from every corner of the World it waits only for him in Sion True Saints will as soon cease to have a being as a blessing from and for their God Sicknesse is Gods servant as the Centurion said to his souldiers so doth God to sicknesses Matth. 8,9 Go to such a family or person of quality and they go return and they return are your pressures in measure removed Let the mercy of God in this bee remembred and his name which is alone excellent bee praised excellent is that observation of Chrysostome Job foiled Satan more when hee praised God than Satan did Job when hee plundred him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Job was more illustrious when hee sat a upon the Dung-hill with the cross in his hand than when hee sate upon the Throne with a Crown on his head God hath dealt with you in much mercy not in wrath and fury I dare say his dispensations are not According to the fiercenesse of his wrath Nor according to the strictnesse of his Justice Nor according to the greatness of his Power Nor according to the demerits of your sins Nor according to the extensivenesse of your fears Nor according to the malicious desires of Satan What then remains but that you love him and land him as long as you live yea though your daies shall end yet this duty shall never end An endless eternity will but serve the turn for you to praise him when you was at the neediest was not hee nearest Cum duplicantur lateres venit Moses Alsted in Exod cap. 5. Ubi deficit humanum concilium ibi incipit divinum auxilium Alsted in Exod. cap. 14. When Moses came the bricks were doubled and when the bricks were doubled then Moses came 'T is observed by Alsted out of Philo when the help of man faileth then comes help from Heaven in the Mount the Lord is seen God can comfort us by the same Rod where with hee corrects us Thy Rod and thy staffe they comfort mee saith holy David In the midst of his Judgements hee hath remembred to bee merciful It is our duty and discretion at the remembrance of his mercies to bee thankful had God mercy on Paul restoring Epaphroditus to health certainly hee hath shewed no less mercy to us in restoring your worship to health Let us therefore unanimously manifest our thankfulness for this mercy by our dutifulness to his Majesty The Persians so abhor'd ingratitude that as Zenophon tells us Zenoph de Instit Cyri. pag. 4. they had actions against unthankful persons and would call them for this only into the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blesse wee him with our lips and with our lives Aug. in Psal 145. for thankful hearts and thankful lives they are the life of thankfulnesse 't is excellent advice which the Father gives Noli cantilenae bonae tuae obstrepâ—re malis moribus plus ille attendit quid vivas quam quid sonas you might have suffered seven times more but hee hath punished you less than your iniquities deserved Deo gratias bee that your name and work Augustin writ his 49. Ep. to one called Deo gratias Thou art my praise said weeping Jeremiah Paul in sufferings more than any in doxologies above all Christ under the cross and curse Father I thank thee And comes not help from Heaven to draw our hearts towards Heaven Prayer Prayer is a Christians great ornament and muniment his very aliment and element his great advantage top priviledge fealty and homage Ephes 6.18,19 'T is â—…matura armaturae Christiani And hath a special influence upon all the other peeces of our spiritual Armour it keeps the girdle of Truth upon the loins Vide Aquin. in Ephes 6. Deus bone qualis est haec exhortatioâ— quam plena terroris quam vehemens praesertim si quis ponderet illa per omnem orationem in omnium tempore in omni instantiaâ— tamen plerique nostrum ita se gerunt ac si neque orandum c. Bellarm. de Aeâ— Faelic lib. 5. p. 370. it ties together the breast-plate of Righteousnesse it keeps on the shooes of the preparation of the Gospel upon our feet it keeps the shield of Faith from breaking it inlivens Hope and acuates the Word the sword of the Spirit Certainly mans invocation of God will immediately
follow Gods vocation of man Every child of God can speak as soon as hee is new born Hee can and will ask his heavenly Fathers blessing Better wee had never been born into the World than to go still-born out of the world Hee that makes Religion his businesse will pray daily as for daily bread so for daily grace A man of much prayer is a man of much grace commonly if you observe it prayerlesse Families are gracelesse families Sin will bring down duty or duty will bring down sin By Prayer the course of Nature hath been stopped the waters of the Sea have been divided burning flames have been quenched Devils have been ejected dispossessed Luther with others of Heavens Favourites being in prayer as I once heard from a judicious Doctor Dr. Hill of Cambr. and since have read the Story recovered a young man out of Satans Jaws who had given his soul to him and sealed the indenture with his own blood The Indenture sealed was thrown into the house at the window as they were in prayer Luther vincit invincibilem ligat omni potentem By it journies have been shortned mountains have been levelled temptations repulsed diseases removed Psal 50.15 2 Chron. 26.5 The prayer of Faith shall save the sick the sick person or Nation most proper therefore for you and you are like to bee most prosperous As long as hee viz. Uzziah a King a man of quality sought the Lord God made him to prosper Solus est Deus qui nunquam frustra quaeri potest nec cum invenire non potest melius est Deum non â—nvenisse quam non quaesivisse Bern de Consider ad Engen lib. 5. I have lately hinted yea handled this more fully from another Subject Ephes 6.18 In which to say no more was opened the Christians daily task of Praying alwaies why alwaies How in the Spirit alwaies but to hint because wee are needing alwaies they who have tasted most have had but some tastes at most of the Lords graciousnesse in his Ordinances Providences Promises c. The world is alluring alwaies Satan is tempting alwaies as the Lord waits that hee may be gracious so the Devil watches to destroy because he is malicious and wee are sinning alwaies his people love him alwaies and it is not a principle of pure need but of pure love that draws the Saints in whose hearts the Love of God is planted to the Throne of grace and which is the sum of all Our God is giving alwaies when wee are not at leisure to ask Compare Gen. 18.32 with Jer. 5.1 hee is at leisure to give hee doth not suspend and cease bestowing when wee cease begging First Abraham ceased to ask then God ceased to grant Hee that came from fifty to ten 't is ten to one would have come from ten to one had Abraham still continued though some of the learned say otherwise Deus cohibuit mentem animumque Abrahae ne pergeret ulterius deprecari pro Sodomitis Tostat Perer. in Gen. 18. pag. 603. O pray pray then you have greater mercies than others greater opportunities than others greater ingagements upon you than others all which are obligatory distresses are renewed from Heaven to renew your humble addresses to Heaven In their afflictions they will seek mee early and earnestly A child of God would not for a world bee a meer stranger to the power of and comfort in this great Ordinance the most and best good is got upon the knee the Scholar studies well that prayes well the Magistrate rules well that prayes well Bene oâ—asse est bene studuisse Luther Doctor Ames got his learning by praying and Solomon his wisdome Bonaventura that Doctor Seraphicus being asked by Aquinas from what books and helps hee derived such holy and divine expressions and contemplations hee pointed to a Crucifix and said Iste est liber c. prostrate in prayer at the feet of this image my soul receiveth greater light from Heaven than from all study and disputation of this Monkish tradition and superstitious fiction some use may bee made The souldier fights well that prayes well and therefore Constantine commanded that his Effigies or Portraicture should bee drawn not as other Emperours in their Armour leaning but as in a praying posture kneeling O pray again Christ must ask if that hee would have Can wee expect to have especially mercies in mercy and yet not ask Hee is good but to the soul that seeks him Bonus quaerentibus said the Father Hee is good to all that seek him better to them that finde him best of all to them that have full fruition of him Lâ—m. 3.25 Take heed how and for what you pray you may ask and miss if you ask amiss strive more for fervency than for fluency you may know if you pray in and by the Spirit if you have the Spirits assistance you shall bee sure of the Fathers acceptance The Spirit if it help you to pray it will help you to practise it will help you with working affections as well as with winning expressions it will humble you in by and after duty if it help in duty Thirdly Do your indeavour to set on foot that precious Ordinance of the Supper amongst us Peter observes in his Epistles that there are four things very precious they are the most precious things in the World non patiuntur hyperbolen Precious Faith 2 Pet. 1.1 a dram or grain of this is better than a tun of gold Precious Promises 2 Pet. 1.4 without which were not the Saints of all creatures most miserable Precious Christ 1 Pet. 2.4.7 and also Precious Blood 1 Pet. 1.19 O the vertue in it the value of it through this Red Sea you must pass to Heaven May you have and injoy this Sacrament sometimes abroad why not at home in our solemn Assembly who is contented though hee finde bread in his neighbours house to bee without in his own who can sit down at his own Table and not think of Christs How can wee expect good by the Word of Christ while wee are without the blood of Christ The Albigenses despised Sacraments defaced the Bible with their urine and excrements Aug. Ep. 5â— but the vengeance of God followed them an hundred thousand of them were slain at one time by the sword of men on earth and by fire from the God of Heaven Julian was so met with Calvin in Act. 20.7 Aug. in Joan. Tr. 26. 'T was anciently had every Seventh day yea every day of the seven not now in many places once in seven years Who can forbear smiling at the School-mens seven Sacraments or weeping at our one alone Woe not to it that is alone but to us that suffer it to go alone is the necessity of them and vertue in them Vide Aq. p. 3. qu. 60. 62. de Numero Absque dubitatione tenendum est Sacramenta Novae Legis septem esse nec plura nec
I doubt whether that man can be saved by Christ Qui dicit hominem salvari posse sine Christo dubito an ille per Christum salvari potest Hee is all in all to them who see they are nothing can do nothing and have nothing at all without him but of this you have lately heard so much now therefore no more Sixthly Commune with your own hearts allow mee the least skill in divinity and I will say a great deal of true Christianity consists in this and our sincerity is much discovered by this In Psal 49. Revel 4.8 It is the holy Counsel of Augustine and the Saints daily practice Ascende tribunal mentis tuae esto tibi judex dic Deo tuo c. Vide Marlora tum in locum In the Apocalyps you read of four living creatures full of eyes before and behinde and within The first was like a Lion The second like a Calf The third had the face of a man The fourth like a flying Eagle Various are the glosses on that Text some understand and say they betoken Christ who was born of the Virgin as a man suffered death as a Calf rose again like a Lion mounted up as an Eagle Others thus the four Creatures hold forth the four sorts of Officers in the Church Mr. Cotton The Lion the ruling Elder the Oxe the Pastor the Man the Deacon and the Eagle the Teacher But they were Angels and are said to bee full of eyes because of the vastnesse and clearnesse of their knowledge Tom. ad Qu. 58. Artic. 6 7. p. 1. q. 106. Ar. 1. Vasquez speaks much of their Matutin and vespertin Knowledge and Aquinas of their light of Nature Grace and Glory of their concreated revealed and experimental knowledge Gregory compares holy men on earth to those blessed Angels in Heaven The Saints are now Evangelical anon they shall bee Angelical they are full of eyes within they look within and without above and about but they fix chiefly on Christ and their own consciences It is sad to see near and dear relations as Husband and Wife sit down together rise up together walk out together come in together and yet never change word with each other but O how sad to see a man and his heart such strangers one to another Hoc Hoc nos pessimos facit said Seneca Epist 83. this is it that makes us so vile and therefore prescribes in another Epistle Vide Senec. Ep. 28. 80. Quantum potes teipsum coargue inquire in te accusatoris primum partibus fungere deinde Judicis c. Franc. Suar. Nullum majus nullum melius negotium est quam ire in interiora mentis Secretaria cordis Aug. in Psal 33. Conc. 2. The little time which that acute and profound man spent every day in the search and examination of his own heart and conference with his own conscience was more dear to him as I have read of him and beleeve it would bee found most true would wee bee perswaded to try than all the rest of the day which hee spent in controversals It was Constantines constant practise as Eusebius reports of him to shut up himself in a secret place of his Palace where hee had his Soliloquies You are persons of quality look upon him and do likewise It was the practise of one better and greater than hee is that writes or reads this Psal 77.6 In the night I commune with mine own heart and my spirit makes diligent search how sutable savoury seasonable how sweet advantagious and profitable this may bee to you in your present condition I cannot tell you before but do it and you will tell mee hereafter On this day read and ponder Psal 143. ult Psal 36 7,8 87.2,5 133.3 â— Cor. 5.4 Ezek. 46.4 Sixthly Continue your constant attendance upon Gods Ordinances in our solemn Assemblies on the Lords dayes and exercise dayes whilst others of the Gentry as well as others like Owles not able to indure the light and power of Gospel Truths forsake the assembling of themselves together Offer you unto the Lord the Lambs and the Rams without blemish it is the Lords command Vide Calvinum in Psal 27.8 Seek yee my face i.e. seek yee God among his people in his Ordinances there is Gods face Whilst others prize one day elsewhere above a thousand in the Courts of God you give us demonstrations that you prize one day in his Courts above thousands elsewhere There hee shews himself most beautiful and most bountiful There hee puts that upon his people which makes them lovely and that into his people which makes them lively Never did General so much delight to see his souldiers together marching orderly or fighting valiantly as the Lord doth to see his servants together praying fervently and hearing attentively Psal 50.5 then his heart is inlarged and hand opened towards them yea ravished with them Cant. 4.9 when the dead and drie bones lay in the field dispersed they were not all that while enlivened Ezek. 37. when they were congregated breath and life came in when on other daies persons are scattered they are in great measure deaded but on the Lords day and in the Lords way assembled how are their drooping spirits revived their languishing souls refreshed Excellent is that passage of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If you step into Courts of Judicature as at the last Assizes what pleading pocketting swearing c. if into the Market-place nothing but buying selling lying couzening cheating plain dealing is a Jewel and they will tell us hee that useth it shall dye a Beggar but may not wee tell them they that do not use it live fools and dye knaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Step into private families nothing but cares as the Epigrammatist well expesseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If into Princes Palaces the discourse runs smoothly of honour and majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and terrene glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a word of God or Heaven Enter now saith the Father into the house of God and there you shall hear something of God of Heaven the bliss and felicity of separate souls of such things as eye hath not seen nor ear heard Here is the most comfortable meeting and cordial closing of Gods Spirit and our spirits In the Turkish History I read of Huniaâ—es a valiant Captain now a dying man who said It was fitter for the servant to go to the house of his Lord than for the Lord to come to the house of his servant How few persons of quality especially under such weaknesse and maladies are so observant of the Lords day a day separated from all other daies a day elevated above all other daies Oratio Dominica est omnibus aliis excellentior in 16. Vide Tostatum in Mat. 6. Q. 121. pag. 78. As there is no prayer like the Lords
had in his library five hundred thousand books or Xenophon that great scholar how hee conducted ten thousand Greeks over the Fords of fifty Rivers and through the midst of an hundred thousand enemies from Persia into Greece Solon was used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchior Adams relates of D. Chytraeus that as hee lay upon his death-bed Jucundiorem sibi decessum sore si moribundus etiam aliquid didicisset pag. 694. hearing some disputing by him with a low voice lest they should disturb him lifted up his head and desired them to speak up for hee should die the more chearfully if hee died learning somewhat Sigismund the Emperour at the Counsel of Constance lamented this that neither hee nor any of his great Courtiers and Counsellors were able to answer a forraign Embassador in the Latine Tongue and told his Nobles that had no learning that hee preferred before them some of obscure Parentage meerly for their polite learning saying that hee had good reason to honour scholars above all men as those that wer singularly graced and gifted of God Knights and Lords I can make in a day as many as I please but scholars God only can make Vide Corn. Agr. de vanit Sci. Calvin in 1 Cor. 13.8,9 It is not great estates and places but great parts and graces that makes truly noble Augustin Bishop of little Hippo by his learning became more famous infinitely than Cecilius Bishop of great Carthage Yet I make bold to minde you of a common saying of your grave Father it is better to bee an honest man without learning than learned without honesty As Agrippa the noble Counsellor and Favourite of Octavian told him Vertue makes men equal to the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not for the tree of Knowledge lose the tree of Life Surgunâ— indocti rapiunt coelum nos cum doctrina nostra detrudimur in Gehennam I cannot but tremble to read that of Augustin The unlearned arise and take Heaven by force when we with all our learning are turned into Hell Accomplished and accoutred with learning and grace you may serve your own Generation by the will of God before you fall asleep bee laid unto your Fathers and see corruption Non potest esse verus Christianus nec recitare orationem dominicam Ninthly Bee fitting and preparing your selves every day for your dissolution Looking for longing after and hastening to the comming of the day of God Hee cannot said Luther bee a sincere Christian Ioh. Gerard. Vossius de Extr. Jud. nor can hee pray over the Lords Prayer who with all his heart desires not this dayes approach It were very profitable could wee hear each hour what they say Jerome did though learned Vossius say's it is not found in his works Arise yee dead and come to judgement Death is strong it conquers all the grave is cruel it spaâ—…s none Hannibal never slept in the camp without his armour wee dwell in houses of clay our foundation is in the dust thrice happy are wee if wee bee ready for the grave Job 17.8 by that time the grave is ready for us I shall not praedict yet I humbly conceive if some of you live long I shall not My care shall bee as Seneca said his was now being young how to live well and if old age come then how to dye well Once more Psal 31.19 Heb. 11.2 2 Cor. 4.17 2 Tim. 4 8 Meditate frequently of the greatness of those good things and the goodness of those great things reserved for such as fear and love God Our Lord Jesus had them in his eye so had Moses Paul and others This will help you to walk more thankfully work more chearfully suffer more patiently fight more valiantly repulse temptations more strongly lay out your selves more freely live with what providence hath cut out more contentedly An mercedis intuitu Deo servire liceat Vide Estium in Sent. lib. 1. Dist 1. parag 3. lit D. E. F. to leave the world more willingly to imbrace death joyfully it is too large to dispute that question and weigh those school-distinctions Set some part of every day apart to admire the Lords graciousness not only in present protections of us but future provisions for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epict. Enchir. cap. 65. No more That of Isocrates shall bee my Apology for this boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Freedome of discovery what bee our thoughts is the greatest signe of true affection Vide Plut. in Cat. Uti I shall not transcribe Cato's grave advice to his son it may bee worth perusal you have it in Plutarch to whom I referre you When God bestowed on Abram a new name hee gave him a new blessing bee it so with you When the time of your Shrevalty is expired and your health perfectly restored if you shall bee reinvested with magisterial power and authority I humbly beseech you and the God of Heaven for you not to bear the sword in vain put on Righteousnesse let it cloath you Let judgement bee your Robe and Diadem bee eyes unto the blind legs unto the lame the blessing of him who is ready to perish shall come upon you The Lord who brought you together blesse you together and fit you for Heaven in life and admit you and your hopeful progeny after you to Heaven at death This shall bee the prayer and breathings of his soul whose all is but to serve you in the Gospel of Christ J. Livesey August 24. 1655. Jehosaphats Charge TO HIS JUDGES Opened in a Sermon preached ON 2 Chronicles 19. part of the 6. verse Take heed what yee do Take up and read verse 5 6. 7. And hee set Judges in the Land thorough the fenced Cities City by City And said to the Judges take heed what yee do for yee judge not for man but for the Lord who is with you in the Judgement Wherefore now let the fear of the Lord bee upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts ZEnophon reports of Socrates Memorab lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hee was so pious that hee would do nothing till hee had asked counsel of the gods Zenoph Hist lib. 1. p. 19 20 and so just that hee never did wrong to any person no not in matters of trivial concernment the like hee relates of Cyrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gellius observes Zenoph de Institutione Cyri. that Publius Scipio Africanus was accustomed before hee set himself about any business of great consequence and importance before the dawning of the day to enter the Capitol and there to stay alone a season A. Gel. N. Attic lib. 7. cap. 1. pag. 187. Plin. Paneg. Trajano Augusto in principio consulting as it were with Jupiter there hee submitted his projects to the judgements of
Ratio 1 First That Authority may bee preserved The Authority of God and his Officers the Authority of God in his Officers hereby it is kept in its viridity and splendour in its fragrancy and beauty Should Justice lie long dormant and malefactors passe without condigne punishment wicked men would vilifie and scorn all Magistrates and Magistracy You read of some in Judes Epistle who despised disdained and contemned the Magistrates and desired that dominion i.e. Magisterial power and authority were extinct and disanulled Vide Calv. in locum vers 8. who were those persons but carnal men seducers and impostors such there bee amongst us therefore do it Three things you should especially uphold The fundamental Laws Dan. 7.25 The Peoples liberty Act. 22.28 Your own Authority Prov. 20.8 Secondly That the most holy may bee eased therefore must justice bee administred When oppression blasphemies murthers and robberies are acted the eye of his glory is provoked and God blessed for ever is pressed Amos 2.13 Sub foeni onere Aridere est pondera iniquitates peccantium cum querela tolerare Behold I am pressed under you as a Cart is pressed that is laden with sheaves Behold rem novam inopinatam atque mirabilem de signat saith Lorinus it designeth and pointeth out unto us something new and admirable and is not this such such were the iniquities of the old world so universal in respect of persons so universal in respect of places so abominable and intollerable was their wickednesse that it repented the Lord that hee had made man not that hee had made the Fish in the Sea nor the fouls of the air nor the damned spirits in Hell but alas that hee had made man with what abhorrency doth hee look upon men thus sinning who took so much delight and complacency in man standing It grieved him at the very heart the heart even of God is broken with a peoples wickednesse his soul is grieved with their iniquities pressed with their impieties how doth the Lord complain there a Father will suffer much and bear long before he complain of his child Tam Pater nemo tam pius nemo but no sheaves can presse as sin and Sinners do Angels and men the whole Creation yea the Creator himself groans under them but the punishing of the offender is an easing of the Creator and therefore the Lord saith Ah! I will ease mee of mine Adversaries I will comfort I will satisfie my self by taking vengeance Indeed when his children are corrected he himself is afflicted no sooner hath hee stricken but hee repents as it were that the blow was given the Rod no sooner falls on their head Judg. 10.16 but hee feels it at his heart But when hee by his heirs of restraint his Ministers of Justice makes evil doers smart he easeth himself hee speaks as if while they are punishing them they were unloading him and who will not in his station indeavour this for his Maker and Master Reason 3. Thirdly That evil doers may be reformed and others by due execution of justice deterred and restrained When the Thunder-bolt kills one the clap affrights many Paena ad unum terror ad omneâ— Notable is that of Seneca pereant impii non ut pereant sed ut alios pereundo proficiant When Justice is faithfully executed Aul. Gel. N. Atr. lib. 6. cap. 14. God hath the Praise of his Justice and men have the Profit of his Judgements Deut. 13.10,11 Thou shalt stone him with stones till hee die thou shalt surely kill him that All Israel may hear and fear and do no more any such wickednesse A parallel Text you have chap. 17.13 Aquinas upon that question whether it be lawful to put malefactors to death concludes it not only lawful but necessary As wee cut off a putrid corruptive member a leg or an arm 2. 2. Quest 64. Artic. 2. when the more principal and vital parts are hazarded Laudabiliter salubriter abscinditur and in answer to another utrum he asserts that Princes and Judges may take away the lives of flagitious malefactors 2. 2. Quest 64. Artic. 3. 4. in quantum ordinatur ad salutem totius communitatis If their death may conduce to the tranquility and prosperity of the Commonwealth Wee will shut up this Argument with that of an Ancient pertinet ad innocentis Magistratus officium non solum nemini malum inferre verum etiam a peccato cohibere punire peccatum aut ut ipse qui plectitur corrigatur experimento aut alii terreantur exemplo Reason 4. Fourthly That peace and love may be preserved This peace is a costly choice and comprehensive mercy Pax una triumphis innumeris potior pacem te poscimus omnes Vide Naz de pace 1. Orat. 3 it is earths joy and heavens glory a blessing which we have sought for and fought for prayed for and payed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzen speaking of peace war is the worst of all Gods â—our sore judgements it is the plague of plagues when God gave David leave to chuse the Rod wherewith hee should be whipt a favour very seldome vouchsafed to the godly and never that I remember to any wicked and put him to that Trilemma in 2 Sam. 24. he cast by the sword at first sight that judgement seldome comes alone Cicero de Repub lib. 2. Aug. de C. D. lib. 2. cap. 21. Now Tully tells you sine justitia pax nulla est c. And wee by experience and observation cannot but know that the execution of Justice is a sure pure a special and speedy way and mean for the prevention of that and the conservation of this Memorable is that of the Prophet Isaiah 32.17 the work of Justice whether distributive or commutative shall bee Peace This is the fruit that grows upon that root the product of due execution of Justice Distributive Justice hath stocks for Vagrants See Dr. Halls True Peace-maker whips for Harlots ropes for Felons stakes for blasphemous Hereticks Gallows for Murtherers and the Garland of Peace hangs upon all these Engines of Justice Psal 72.2,3 Hee shall judge thy people with Righteousness Vide Panormitani Judic proces Fol. 2. and thy poor with judgement and what shall follow thereupon Then the Mountains shall bring peace to the people and the little Hills by Righteousnesse When Joram asked Jehu is it Peace is all well at Ramoth Jehu answers him peremptorily yet prudently what Peace that is there can bee no solid setled well-grounded peace expected till Justice bee executed Idolatry exterpated Jezabel deposed 1 King 15. Reason 5 Fifthly That Judgements may bee prevented if threatned removed if inflicted This is the way to divert the Judgements of God from your persons from your posterity from the whole Nation My Lords if you bear the sword in vain God will not You read in Samuel of old Eli a grave and reverend Judge You
consciences tell you are rotten and base For every idle word in the Pulpit on the Bench or at the Barre account must bee given Who can read that Text and not tremble Augustin and Basil could not who can hear you plead a bad cause and not conclude you have a bad head or heart or both Augustin would rather lose his friend than tell a lye It is better to lose ten Fees than tell a lye it was Seneca's councel Aâ—iis ita prodesto ut tibi non noceas age sic alienum ut tuum non obliviscaris Notable was Papinianus his answer to Caracalla Facilius est Herodian l. 4. Fig 8 c. It is more easy to commit murther than to defend it Thou mayest command my neck to the block but not my tongue at the Barre Pericles used to say that hee never pleaded any cause but first hee intreated the Gods that hee might speak not one word falsely or unjustly Let not the Morality of those Heathens out-strip the Religion of us Christians Go you and do likewise In Denmark their State is governed only by a written Law There is no Advocate or Proctour admitted to plead the parties themselves plead their own causes and then a man stands up reads the Law the Law-book it self is their only Judge Happy were all Kingdomes were it so with them said a royal person King Iames in his speech at the Star-Chamb Anno 1616. The Sycionian Ambassador tells Ptolâ—my King of Egypt that with them Voyages were not permitted lest men brought home new fashions Physitians were not suffered lest they kill the sound nor Lawyers retained to plead causes I shall not say you are uselesse who will say you are blamelesse I know there are consciencious Lawyers There was a man named Joseph a Counsellor hee was a good man and a just Luk 23.50 I reverence the learned and golden Oracles of Law and Justice yet cannot but admire to see such young Lawyers so dim-sighted that they must needs have silver spectacles some golden pearls bee in their eyes The sight of an Angel onely can make them open their mouthes A Lawyers tongue is like the Celedony Stone which retains its vertue no longer than while it is rubed with gold Good reason the Law should be costly lest it be too common You come farre and are at great expences yet remember there is a conscience to bee used Cato admired how Soothsayers could forbear laughing when they met one another because they knew how they had guld the people you can apply it It is Panormitans advice Promptior sit quisque vostrum ad componendum quam ad contendendum and indeed as Basil speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however if you will plead bee not at all for Causes unjust bee not at all for your selves in any causes bee they never so just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. 2. 2. q. 75 Artic. 3 Biel l. 4. Dist 15. qu. 6 Alex. Al. p. 3. qu. 40 Aug. Ep 54. ad Mecedon Plutarch reports of Phocion a man whom Athens never saw smile or weep that hee would not defend his Son in Law Chariles in an evil cause Why should you strangers It is long since concluded by the School-men that Advocatus si injustam causam scienter defendat graviter peccat vinculo restitutionis tenetur To the Jurors Take heed what you do You are in number twelve so were the Apostles but one of them was a Devil the Devil will bee busy about you but bee none of you Devils Judas sinned in betraying his Saviour you may sin in betraying a sinner You are twelve men Man is a rational Creature not twelve Sheep they go qua itur non qua eundum All the rest follow the first Remember your Oathes let not the fear of great men the neernesse of Kinsmen the malice you have to any man nor the hope of reward from rich men cause you to clear the guilty or to bring in a ver-dict to oppresse the innocent It is one of Mahomets eight commandements Thou shall do to others as thou wouldest have others do to thee thou shalt do to others not as others do to others not as others do to thee would you have others deal perfidiously treacherously unjustly in your causes do not so then in theirs To Witnesses This charge concerns you also Every man is not omni exceptione major I need not tell you who are fit or meet persons Conditio seruâ— aetas discretio fama Et fortuna fides in Testibus ista requires Panormit Judic Proces p. 85. sq who not nor what things are generally required in such as give evidence my work is to give you your charge and my charge is That you take heed what you do bear not false witnesse against your neighbours Accuse no man falsely Luk. 3.14 Take heed of Perjury it is mendacium juramento firmatum Vide Estium in Sent. lib. 3. Dist 39. parag 2. Et Bielem fusius hâc de re lib. 3. Dist 39. qu. 2. Artic. 1 Aq. 2. 2. q. 98 Aâ—t 1 a lye confirmed by an oath it is committed many waies as the Schools shew I shall not mention nor examine them it is good to have that in your eye and heart when the book is in your hand Thou shalt swear in Truth in Judgement and in Righteousnesse si ista defuerint saith Jerom nequaquam erit Juramentum sed perjurium The Prophet Zachariah saw a flying Roll and in it a curse writ against Theeves and Swearers Zech. 5.4,5 such as swear rashly and falsely the curse of God will follow thee to thy house it is not possible to avoid or evade it into thy house it will destroy thee it shall Perjury and Forgery expose to many calamities Such were by the Romans plunged headlong from the Tarpeiant Mount The Schoolmen dispute this question whether Perjury Vide Bielem ubi supra Et Richardum de Media Villa lib. 3. Dist 39. qu. 1. 3 or Theft and whether Perjury or Adultery bee the greater sin they conclude positively that it is greater than either of the other such as are guilty of this sin against God by them hee is contemned against the Judge by their lyes hee is deceived against the Jurors who by their lyes are deluded against the innocent person who by their perjury is injured against themselves they shall never more be beleeved It is not meet said Tully to beleeve such a man though hee should swear by all the Gods of Heaven and Seneca thought it was just that such a man should dye for his iniquity It is a sin to bee punished by the Judges and against their posterity how many miseries are they involved in and exposed to Love not a false oath this is that which the Lord hates as the Prophet speaks Zech. 8.17 Hear this yee Knights of the Poast Truth is the character of a gracious man surely they are my people children that will not lye much
they can live without them whether they do live above them how they will carry in the privation of them Many can live without God in the world who know not how to live without Gold and Silver and children in the world It is to humble them Pride is the shirt of the soul which it puts off last when it shifts The heart of man is the proudest little peece in the world Lest I should be exalted above measure there was given mee a thorn in the flesh An humble soul is Heavens delight It is worthy our observation Gen. 22.1 After these things God tempted Abraham After these things what things Solemn intercourses twixt God and him Expresse Assurances from Heaven that God was his God and would bee the God of his seed After these things Abraham is tempted and pride prevented To refine them waters are clearest when they are in motion Dan. 11.35 so are the Saints in affliction Isa 26.16 Hos 5.15 To awaken them to duty Grace ever acts like it self gracious men not so they have need of awakening Ordinances and providences In trouble they will visit him and morning him To subdue the stubbornnesse of their will children will not alwaies bee wrought on or brought to do their Fathers will with one lash as stubborn Oaks so stubborn hearts and wills must have many blows before they bee brought under To make them more modest in their demands desires of and prayers for temporals when men are low in condition they are low in petition A drop of water was all Dives desired in Hell Breach upon breach makes men more modest and moderate To work us more into love with more highly to estimate and think of his precious Ordinances Many of Pauls Epistles cannot bee understood well without the Crosse the sweetest Scriptures were penned in and are prized most in times of afflictions then is truth precious indeed To inlarge their comforts It is the Method of Heaven to bring his Saints first into the Wildernesse then to Canaan every child of God is not taken up into the third Heaven till they have been cast as it were into the third Hell the tree is more firmly rooted by shaking and the true Christian by suffering notable is that prayer 1 Pet. 5.10 To increase his own glory hee made all things at first and doâ—h all things to the last for his glory then shall his name which is above every name bee more exalted when hee shall make up those breaches in his Church or in your families Notable is that Psal 102.16 When the Lord shall build up Zion hee shall appear in his glory The Case is yours Right Worshipfull Hee hath broken you with breach upon breach Within the circuit of ten daies you have laid in dust the Head and Hope of your family The delights of your eyes are taken from you with a stroak from Heaven Ezek. 24.16 To help you to a right improvement of this great affliction I humbly crave leave to leave two or three words of Counsel with you First Patiently bear the indignation of the Lord acknowledge his Righteousnesse open not your mouth to murmure or repâ—ne against him Lâ—t these Considerations stay with you 1 There are no more breaches made than there was need of I dare not say with him in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is enough that ones dead out of a family No There is not one dram more in the potion nor one twig in the Rod more than there was need of Notable is that 1 Pet. 1.6 Now for a season if need be yee are in Heaviness if need bee breaches are not made but as there is need and if there bee a need Were wee made Arbiters of our own afflictions it is more than probable wee should not award our selves the tenth of our corrections yet the most High whose wisdome is wonderful and understanding infinite knows he should wrong us much should hee whip us no more 2 The Lord hath done it and who shall gain-say it Psal 39.9 or bee displeased with it Righteous are all his doings in our hearts and in our houses His dealings with David Job and Heman were sharp but never chargable with injustice as the Word so the Work of the Lord is good 3 Have not you and wee deserved it hath hee not been highly provoked by us to take them from us wherefore shall a living a dying man complain since hee suffers for his siâ— This is mans sin and Gods wonders Nay hath hee not punished us lesse than our iniquities have deserved 4 They were none of yours whom hee hath taken from you they were his before yours more than yours his and none of yours 1 Cor. 6.19 when wee are not our own what can wee call our own may not the Lord do what hee will with his own and call them home at his pleasure 5 His End is good in all the Breaches made upon your comforts It is to break your heart more for sin and from sin from the pleasures profits and honours of the world to make you partaker of his holinesse Now finis dat amabilitatem facilitatem mediis Wee are content to lose some of our blood for the health of our bodies why not the best things in our houses for the health of our souls 6 You will by acknowledging his hand and submission to his Rod without grumbling advance the Lords honour and crosse Satans expectation It was the Devils design not to make Job a beggar but a blasphemer unlesse the way to make him a blasphemer was first to make him a beggar but Jobs blessing of God crossed and amus'd the Devil For Job not to miscarry after all those sad tidings This was a patience that honoured Heaven justified Gods testimony of him made hell ashamed the whole world to wonder and still to talk of the patience of Job Hee saith not Vide Chrys Hom. in locum the Devil hath taken this or that had hee said so the speech had been true enough though not good enough for so holy a man but the Lord hath taken away 7 It is a fruitlesse and bootlesse thing to contend with God nothing is got by murmuring it is no wrangling him out of his way besides this would argue much pride and sullennesse nothing of a self-denying humble spirit which you have a large share of 8 Your noble soul is not yet lost and your Redeemer yet lives There is no breach made twixt God and your soul and Christ is better to you than ten Husbands Sons c. Seneca checks the folly and vanity of murmurers under pressures Bee it supposed saith hee a man hath a princely pallace to lodge in with gallant Orchards pleasant Gardens surrounded with tallest Cedars or other Trees for Ornament or Muniment what an unreasonable thing were it for this man to whine repine and complain if a few leaves bee gone by the boysterous winde the fruits the trees the house remaining
If the Lord take houses from us estates and friends from us dearest relations from us yet if not himself nor his Son Senec. ad Polyb Plut. nor his Spirit from us Fas non est de fortuna conqueri c. 9 As many children are remaining with you Ep. 234. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are removed from you I may say to you as Anythus did of Alcibiades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that took one had power to have taken all Photius on this account comforts his Brother Patricius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Three are left though three bee lost nay they are not lost non amisimus sed praemisimus only the number of Jobs children remained the same when all things else restored double to him of which some give this reason his other possessions were quite gone but his children remained alive and were in peace with God 10 Their times as ours were in Gods hand not in the hands of their friends Psal 31.15 then they should have stayed here much longer not in the hands of their enemies then their stay had been shorter It is best to do what God would have us and to die when God would have us Prepare for future Breaches who can say when the storm is over hee shall not see another you are yet on the Ocean not in the Haven Dis-ingage your affections take off your heart from those which are left behinde your injoyment of them shall bee nothing the shorter and it shall bee infinitely sweeter they are certain cares but uncertain comforts In sorrow they are brought forth and up yea and out unto the grave On them wee often fix too much of our affections from them wee often have many of our afflictions When you think on them whom you have interred withal bee it your indeavour to meditate on death more by which you were so suddenly parted To love Heaven better where wee hope they are arrived To minde this world lesse whence they are and you shortly shall bee translated Hold on in the service of the Lord notwithstanding the breaches in your family Of what stock or lineage Job was I am not able to determine Tost Super caput 22. Gen. R. Salomon as Tostatus reports confidently asserts that hee was a Chananean and dyed but a while before the Jews entred into Chanaan and this hee builds on Numb 14.9 others as boldly say Aug. Amb. Vide Peter in Gen. 36.33 Cajet in cap. primum Jobi hee was that Jobab of whom wee read in Gen. 36.33 Pererius disputes the question whether Job was of Esau's Lineage and concludes hee was Cajetan thinks none can tell It is certain hee was a gracious person and this hee did notwithstanding All his losses chap. 1.20 Then Job arose and rent his robe and shaved his head and fell down upon the ground and worshipped There are some duties of great difficulty As to love God when hee runneth upon us like a Gyant and shews himself as an enemy Credere invisibilia sperare dilata c. To have our spirits lowest when our imployments are highest And to name no more to have our obedience then at the highest when our comforts are at the lowest yet it is no pleading difficulty against a known duty though hee kills us yet wee should trust in him and worship before him they who are not faithlesse cannot bee fatherlesse nor friendlesse they are never at a loss When afflictions put us to it then by a lively faith wee put God to it and wee know God can do every thing Job 42.2 Record the gracious dealings of God with you in your saddest losses and breaches Keep a book of Remembrance for every passage of his Providence and improve former and present experiences in this hour of tryal When Moses went up to the Mount to pray hee took the Rod of God in his hand and why that Rod by that Rod the Lord had done wonderful things for his people Exod. 17.9 and against his and his Churches enemies by it hee turned water into blood brought Froggs and Lice upon the Land divided the waters of the Red Sea c. the sight of that Rod did incourage Moses to pray to God to confide in God for future deliverances you can apply it Weep not immoderately for the death of your dear Relations They shall rise again and you shall see them again their bodies now laid in the dust are mellowing for immortality and glory the businesse of a wise man said a wise man is not to bee without but above passions Flagrantior aequo Non debet dolor esse tuus nec vulnere major Juvenal Sat. 13 Poverty made Fabritius famous Rutilius was made excellent by his banishment Scevola by fire Cato by his death Socrates by prison and you by patience It were easy to say more but enough is better than all One thing yet remains which I humbly crave I have half promised to my self viz. your candid acceptance of this short and plain discourse it is below others envy and observation so is its Author and therefore craves no protection Hortensius was weak in writing but powerful in speaking Albeticus was weak in speech but notable with his pen. I am in both very weak you will however take it in good part for HIS sake whose death gave life to these unpolished line◠the mantle of your charity will cover most of its infirmities Bradwardin once took small pleasure in reading Pauls golden Epistle◠hee thought hee had not ingenium metaphysicum the like is said of Augustin and hee ingenuously confesseth Dedignabar esse parvulus c. It is not your humour to censure but your practice is to practise If these lines which bee in your hands finde a room in your heart if they work you out of Love with life to a serious and seasonable preparation for death I have my design I could say very much of you but I am writing to you and therefore shall say no more but pray for you that if the Lord will not shew you what hee will do with you and yours yet that hee would shew you what hee would have you and yours to do and inable you thereunto The good Lord make up this sad breach to your afflicted Family and this distressed Country Fit you for and fill you with those divine comforts which in the multitude of your perplexed thoughts will rejoyce your soul This is and shall bee his prayer who humbly desires a room still in your memory under the title of Your Faithful Servant J. Livesey February 14. 1655. THE Princes Fall and Funeral In a Sermon on 2 SAMUEL 3.38,39 And the King said unto his Servants know yee not that there is a Prince and a great Man faln this day in Israel And I am this day weak WHen Harraldus King of Denmark made war upon Harquinus and both Armies were prepared to ingage a dart was seen flying in the Air hovering this way
of Sicely as hee lay upon his death bed Alas your lives like shuttle-cocks are kept up a while twixt two Battle-doors at last they fall to the earth for all your skill Let not this dis-spirit or dis-animate you but excite and quicken you to fall on with double diligence to dispatch the work cut out for you by your Lord and Master It is a great truth which Seneca writing to Paulinus hints at It is the complaint of all mortals saith hee and that because of natures malignity that gives to man so short a life but the truth is satis longa est vita in maximarum rerum consummationem large data est De brevitate vitae cap. 2 si tota bene collocaretur and vita si scias uti longa est non accepimus brevem vitam sed fecimus O squander not away your Haleyon seasons your golden opportunities as if you were not to bee responsible for time what rich and rare opportunities have you of doing good if the Lord gave you inlarged hearts The Persian King had one about him whose office it was to minde him every morning of his charge Arise O King and have an eye to those affairs for which the great God hath made you King and dispatch them Work O work out your salvation with fear and trembling with much accuratenesse and carefulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 8. in cap. 2. ad Phil. Seek yee the Lord while hee may bee found Now you have tenders and offers of Christ and grace If you neglect the day of grace Know it may expire before your lives expire it cannot possibly last longer then you may weep with Esau and not bee pittied and pray with Dives and not bee heard It was Chrysostomes wish Tom 3. de praem Sanctorum mihi p. 830. that while men are supping and dyning eating and drinking washing and playing mention were made of Hell and Death and Judgement this would awaken idle wretches this would rouse and raise them Let no day pass without a line Know God will bring you to death and to the house appointed for all the living thence you cannot return to dispatch undone work to amend or reform your selves nor to advise and councel others Fourthly Learn hence to put your hearts and houses too in order Though Princes and Great men yet you must fall Distraction and confusion follows when persons die and have not put their houses and estates in order but infinite and unspeakable is the Terrour confusion and horrour which seizeth upon the soul at death which was not prepared for Heaven and glory Logicians that regard not their premises infer wild conclusions so Christians too Lord teach mee to know mine end and the measure of my dayes what it is was the Prayer of a Prince and great man exactly calculated for our Meridian The measure of my Daies not the measure of my months or years No No The life of man is not measured by the Yard of years nor by the Ell of Months but by the Inch of dayes This is a main end of your lives to make a good end of your lives which can never bee without preparation for it Unhappy man whose life is like the lake of which Plutarch speaks which runs pure in the morning but muddy in the evening sweet at first bitter at last If we prepare to dye before wee come to dye then when wee come to dye surely wee shall not dye Let not that deceiving and soul-destroying hope of living long make you secure and carelesse of living well I have read of one who deferring repentance till his old age and then going about it heard a voice from Heaven saying Des illi furfurem cui dedisti farinam It is your wisdome now to learn this Art of dying well this saith Bellarmin truly is the Art of Arts Ep. 82. in it all are comprized Mors interea est quae facile negligi non possunt said Seneca I shall close this with that of Augustin Quid in hac terra certum est nisi mors Considerate omnia omnino quid hic certum est nisi mors Speras pecuniam incertum est an proveniat Speras uxorem incertum est an accipias vel qualem accipias Ena◠ration in Psal 39. pauper es incertum est an ditescas imbecilis es incertum est an convalescas Natus es Certum est morieris or that of Bartholdus Omnes res hominis in dubium vocantur Barthold lib. 2. de morte p. 201 concipitur homo an nasciturus oportet ut responde as forte sic Forte non is a child conceived shall it bee born into the world it is answered perhaps it may Now it is born shall it come to manhood or dye in infancy perhaps it may Shall hee be famous in his Country a grave Senatour a great Scholar perhaps hee may But shall hee dye sic sic sic morietur nullum hic forte nullum hic dubium reperitur There is no peradventure to bee used here It is certain hee shall dye O then prepare for it Never did any repent themselves when they came to dye that they began so early to seek God to serve fear or love God or to prepare for death thousands have repented that they began no sooner Augustin did so sero te cognovi lumen verum sero te cognovi Solileq cap. 33 Job never cursed the day of his new birth that proverb was hatched in Hell a young Saint an old Devil if thou beest a young Devil thou wilt in time become an old Beelzebub O remember your Creatour in the dayes of your youth I speak chiefly unto the young gallants In diebus electionum tuarum Pagnin renders it so In the day of your chusings your younger daies are your golden daies your choice and chusing daies Quo semel 〈◊〉 c. You read of a young man Matth. 19.16.20 It is said Christ began to love him why or for what hee was but a young man and a great man Vide Herodian lib. 1. p. 5 hee was now in his youth inquisitive after the salvation of his precious soul and eternal life O it is a lovely thing in young gentlemen in any to minde the one thing necessary in their juvenility The Devil is very hardly cast out of such whom hee hath possessed in their youth Mark 9.20 But I proceed Fifthly Bee much in the praemeditation of your frailty mortality and dissolution It was Seneca's complaint of some in his time tanquam semper victuri vivitis De brev vitae cap. 4 nunquam vobis fragilitas vestra succurrit c. Moses is to ascend then hee should die would you so die that your souls may ascend then meditate much on death It is a strange saying in Lipsius Lips de Constantia lib. 2. cap. 25 the names of all good Princes may easily bee ingraven or written in a small ring A serious meditation of Death
if any thing would work in you an holy fear of offending God in any thing an holy care to please God in every thing Hee is a sinner in grain that will sin and look death in the face It was saith one a wild meditation of one but proved well in the conclusion Suppose said hee I should thus say with my self I le drink and bee drunk I le swear and roar I le cheat and do what I list and what then I le quarrel and kill and care for no man and what then Ah! Could I say I le go to Heaven then and bee saved too Vide Carthus de 4. Nov. I le have bliss and happiness after all this This were something but then I must die I must come to Judgement and hold up my hand at the bar of Gods Tribunal and afterwards pay dear for all my short and momentany pleasures such a meditation by the blessing of God might in the conclusion free you from confusion The Text is Apocryphal but the Truth is Canonical Remember thy latter end and thou shalt never do amiss Let every Tombe bee your Teacher and every Monument your Monitour Let not the thoughts of your latter end bee put off to the latter end of your thoughts Thus Jerusalem sinned for this shee suffered Nauta nec in frontispicio nec in medio sed in fine navim dirigit Barthold Lam. 1.9 They who guide or steer the ship stand in the hinder part of it They who would order their conversation aright should think of the up-shot and heel of it viz. Death I remember Jerome reports of Plato hee left that famous City of Athens and chose to live in a little ancient village almost overturned with Tempests and Earthquakes Hieronym contra Jovinian lib. 2 that by being often minded therein of his approaching dissolution hee might get more power over his strong lusts and learn to live more vertuously When you sit down at your boards think on death let the creatures provided for you which even now were living but now dead put you in minde that you shall dye anon Ante senectutem curavi bene vivere in Senectute bene mori Senec. though now alive This will not hasten but sweeten your dissolution This may procure an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easier nay it will procure an happier passage and egresse out of this world Augustin dictates and pens his Enarrations on the 39. Psalm at St. Cyprians Table in Carthage and it is an excellent Psalm For Items of our Mortality and Vanity I shall not stay to tell you how Severus the Emperour caused a Marble Urne to bee set at the gates of his Palace Quod saepe fieri non potest fiat diu Senec to remember him of his mortality nor of Philips boy with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on certain daies and at certain times there was one appointed to salute Ferdinandus Caesar a Roman Emperour with a vive memor lethi Ferdinande When Pausanias asked Simonides to deliver some grave Apophthegm by which he might apprehend his great wisdome for which hee was so famed and renowned Simonides smiling at him Esse te hominem ne exciderit tibi delivered this do not forget thy self to bee a man Pausanius puffs at this but suddenly after being almost pined to death with famine begun to think of Simonides his saying and cryes out Haec vita est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schola mortis O Cee hospes magnum quiddam erat oratio tua sed prae amentia esse nihil opinabar Death is like a Dial on which Sun never shines few look on that or this as if it were not best of all to bee with Christ who is all in all I could tell you of Philostrates who lived seven years in his Tombe before hee dyed that his bones might bee the better acquainted with the grave at his dissolution Dye daily and you shall not die eternally Sixthly Bee contented with what the Lord shall bestow on you It is better to bee poor by Gods appointment than to bee rich by the Devils advancement or cut out for you In the grave it is all one who hath had all and who had none you may make a good use of that expression of a vile wretch Behold I dye and what good will my birth-right do mee Were you Masters of all the Indian Mines and the gold of Ophir it could nothing advantage or avail you in the day of Gods wrath nor in the hour of your death What folly is it to lay up goods for many years when wee cannot lay up one day for the injoyment of our goods Christ who never mis-called any calls him fool who talked of enlarging his barns and building more when the building within was crazy and about to bee demolished Worthy Gentlemen Do not minde this earth as if there were no Heaven nor these things below as if they were more durable and profitable than those good things which God hath laid up for them that fear him Miser est emnis animus vinctus amicitia rerum mortalium Wee may seek the things below but in the least place and in the last place not more nor before the things of Jesus Christ Had you as much of the world in your hands as you could desire in your hearts one dram or grain of grace will afford you more comfort when you come to dye Aug Confes lib. 4 cap. 6 It is true wee may not trust in the strength of our graces nor rest on the worth of our graces for acceptance with God yet grace gotten in life will afford comfort at death when riches cannot Had you all the world never was any man so rich as to have all things and where is one so poor as hath nothing yet had you all the world Know this God that gives it to you can with-hold the comfort of it from you hee can suspend the vertue of the creatures and make that to bee a drie breast a barren womb to you which is full to others if hee lay his restraint upon the fire it shall not warm you on your food it shall not refresh you on your treasures they shall not enrich you Creatures beleeve it are better or worser to us according to the nature and vertue of Gods Warrant and Commission to them Had you the whole universe at your dispose if the Lord let one drop of his wrath fall or set the guilt of sin upon the conscience what good will the whole world do you I remember a speech of Augustins up on that speech of Dives desiring Abraham to let Lazarus give him a drop of water Tanta est duâ—cedo coelestis gaudii ut si una gutâ—ula deflueret in infernum Aug. totam amaritudinem inferni absorberet If one drop of Heavens joyes should be let fall into Hell it would swallow up all the bitterness and misery that is in Hell should one drop
tost hither and thither with waves and billows It is no time to begin to sue out a pardon when the pains of death arrest you To get sin pardoned and a soul trimmed for glory is too great a work to bee done ex tempore and in an hour of death when the thoughts of dying will and no wonder to unpardoned wretches more affrighr than that clap of thunder did Pyrander King of Egypt Ninthly Learn then not overmuch to love your lives Man is a life-loving creature Enar. in Psal 35.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David propounds the question what man is hee that desireth life Augustin returns this answer Interroga nonne omnis in vobis respondet Ego an quisquam est in vobis qui non diligit vitam Thou and I and every one but as that Father further Vide August fusius hac de â—e De Tempore Serm. 113 Hee that desireth life bonam rem desiderat sed non in regione illam quaerit c. desires a good thing but seeks it not in the right place This life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is life in name but death in deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid est aliud diu vivere nisi diu torqueri saith Augustin Consider this life in its Best and Worst and you 'l say with Job in the Paroxysm of his sufferings I loathe it I would not live alwaies Chap. 7.16 it is as much to bee loathed as to bee loved It is as detestable as desirable Were you called to give your judgement of an horse you would enquire concerning his breed and speed his age in whose hands how used with many things more Quantum amanda est aeterna vita quum sic amatur misera haec finienda vita amasne istam vitam ubi tantum laboras curris satâ—gis anhelas non c. Aug. ubi supra but the case is altered when wee speak of life the vanity uncertainties of it the sins and sorrows the calamities that do attend it are not ballanced Till you bee without sin you cannot be free from sorrow When all sins are washed from your souls then shall all tears bee wiped from your eyes Eternal life is the only true life and eternal death the only true death no other life but that or which is in order to that is much to bee desired nor other death feared non est diu quod habet extremum that is not said Augustin to bee deemed long which shall have an end this shall that life cannot Tenthly And what follows chiefly concerns us of lower sphears and orbs Learn wee hence Not to confide in these Princes and Great men they are not immortal though they bee stiled Gods Miserable is that man whose God is mortal These Great men cannot support themselves nor succour you when death comes like Absoloms Mule they run from us when they should relieve us Herod the great for all his pride and Royalty could not shun the silly worms Two things commonly curtail the lives of our great ones their slighting and contemning their despising and abusing of the Lords Prophets I could make this out would time permit 2 Chron. 16.10,12 2 Chron. 24.21 25. 2 Chron. 26.19.20,21 Our overmuch dependence upon them and trust in them Gustavus A dolphus told his souldiers no lesse a little before his death These both are of malignant influences See Psal 146.3 Excellent is that counsel of a great Prince Trust yee not in Princes why so because they are the Sons of men suppose they bee may we not trust in the Sons of men No because there is no help in them Is it possible how can that bee alas when their breath goeth forth they return again to their earth Suppose all this bee true shall not their counsels stand No in that very day their projects perish with them Si dicendum est aliquid mirabile said one of the Ancients If I might speak a word which all the world may justly wonder at then I would say Trust yee not in Princes because they are Princes Notable is Augustins glosse upon that Text Divina vox est de super nobis sonat nescio qua infirmitate humana anima quando tribulata hic desperat de Domino vult praesumere de hominibus c. and a little after vere misera magna mors est in magnis Rara est in Nobilitate senectus Old age and healthful bodies are seldome made the appendages to great Honours and Houses Study my beloved that soul-humbling Text Psal 39.5 Verily Every man at his best estate is altogether vanity Selah Verily lets that in and Selah shuts that up Verily every man Man Gods master peece Miraculum magnum animal adorandum honorandum spectaculum admirandum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Trismegist and Plato call him Col. Adam Col. Hebel every man is every vanity and wee may not let passe that which is not least considerable in the text Every man at his best estate In the original it is every man standing standing as some improve it upon his Tiptoe in his beauty and bravery in his pomp and Majesty is but vanity is hee a thing then to bee trusted in No No To do so is both irrational and irreligious O say with that man of God My soul wait thou only upon God Psal 62.5 for mine expectation is from him and my trust is in him Give us help from trouble for the help of man is a lye Whom have wee in Heaven but thee to call upon or to relye upon or to trust in but thee Thou art our best friend when it is at best with us and our only friend when it is at worst with us Let our trust bee only in him for in the Lord Jehovah is strength Strength Trust in him at all times yee people God is a refuge for us Surely men of low degree are vanity Vide Aug. in Psal 62.9,10 and men of high degree are a lye to bee laid in the ballance they are alike lighter than vanity Eleventhly Learn hence Not to fix overmuch of your affections upon Princes and Great men There is a vanity upon all the whole Creation upon them especially Cease from man whose breath is in his nostrils for whereof is hee to bee accounted Isa 2. ult bee they never so potent so prudent so politick their pomp shall bee brought down unto the grave the worms shall feed on them and the clods of the valley shall cover them Love them but as ever about to leave them or as if they were ever about to leave you Do not make your Lords your Gods Let God bee your Lord Ep. ad Zomobium Cosmum It is good that Machiavel hints Non ex statu fortune metienda virtus hominum sed ex animi dotibus qualitate strip your great ones of all their titles of honour their noble Parentage their rich and royal Vestments their Troops
precious Salvus est Artifex is all wee can solace our selves in Hee had a great room in our hearts a great share in our prayers hee was a man of many prayers and tears How were your hearts inlarged and assistance from Heaven vouchsafed both in publick and private with him and from him as if deliverance from death had been the Lords intendment But his prayers for himself and your prayers for him I hope are not lost though in this they were not answered The prayers of dying persons are living Priusquam egressa est oratio ex ore â—uo ipse soribi jubet in libro suo Bern. lasting prayers Stephens were so God knows how to lay us by and our prayers up Hee spared no pains hee used all means to incourage us in our work and to provide for us riding many a mile writing many a letter Wee never wanted his counsel nor his countenance His heart nor hand Another Hezekiah Josiah or Nehemiah hee was to us you have heard it wee experienced it Si mea cum vestris valuissent vota As Ulysses said of Achilles Could our prayers or tears have prevailed with the most High for the prolonging of his life wee might have had him with us to our comfort whom hee hath taken from us to our smart and sorrow But hee is fallen hee is fallen Shall I tell you how Not as Cornelius Gallus the Praetor not as Tegillinus Nero and others to the stories of whose shameful sinful falls I presume you are not strangers they fell as if their real design had been to dwell with Devils to eternal ages Hee lost not his life for treachery as some within our memory hee dyed not violently not sordidly nor suddenly as this great man in my Text his sicknesse was long his disease lingring his patience great his resolutions religious his tears many It is said of Adam that hee would turn his face towards the garden of Eden and weep often For his disease I cannot say much nor is it very much material The Clocks never smote all at once nor did the learned Physitians agree in their opinions or prescriptions Wee see hee is fallen by it and left all that knew his worth Athenienses Phenoen nominant Hippocrates Phtisin Vide Gal. in Aphor. Hip. lib. 7. p. 555 mourners una dies interest inter magnum virum nullum as Seneca said of the City It was conceived and by most concluded to bee a Phtisis an ulcer of the lungs a consumption of this the first man that ever lived dyed Tirinus saith so If his assertion or testimonie bee with you of any validity Tirin in Gen. 2.17 Aug. Tract super Joan. Perer. in Gen. p. 144 Greg. Hom. 37. in Evangel Caepit mori corporè eodem quo peccavit momento longa illa Phtyseos seu internae corruptionis morte Agustin Pererius Gregory and others are of his Judgement To say no more at present Hee fell in the Meridian in the very Zenith of his Honour Shall I say of his death as Philip did of Hipparcus's It was in a good time for himself but for mee too soon Wish I could and thousands more had the Lord so pleased that like the Sun in Joshua's time hee might have stood still amongst us or if by some degrees hee had gone back as the Sun in Hezekiahs time by this sicknesse yet that hee might have recovered his daies and health again But the will of the Lord is done and ours in his I have but one word more by way of humble Advice and it is to the Town of Atherton Study this black this afflictive providence Non est muta rerum natura sed undique loquax Erasmâ— which gives the occasion of this sad and solemn convention there is much in it Look upon the death of this your worthy Lord and Master as a said prognostick of some approaching Judgement his death it is feared will make way for the Lords wrath Antequam occidere sinat deus solem Justi alicujus oriri facit solem Justi alterius Eccles 1.5 Quando Luminaria patiuntur Eclypsin signum malum est mundo The Jews have a saying The death or fall of one Great man is the rise of another pray that it may bee so in this ancient Family Moses was solicitous about a successour and beggs an immediate choice from Heaven but one under his own roof within his own walls is to bee the man Vide Chrys de orando deum lib. 2. Ab. Seult de precar cap. 29 There is within the walls of this worthy Family a pair of hopeful goodly children to repair this breach and recruit this losse pray that they may bee double comforts to that Family and blessings to this Town O pray pray the power of prayer is wonderful Labour to see your own mortality in his death The Jews in dangerous sicknesses change their names this alters say they the sentence of death given out against him if death bee decreed to N. it is not to M. now hee shall not die as a new man hee shall have length of daies and since you must die do not sin so live while you live that when you die your death may lead you to a better life Desire not long life much the longer you wish to live the longer you wish if godly to bee out of Heaven let your death-bed rather finde you fit than fit you for God measure not your lives by the years which are gone but by the good which you have done Notable is that of Seneca Respice celoritatem rapidissimi temporis Epist 99. cogita brevitatem hujus spacii per quod citatissimi currimus and elsewhere nec ulla res magis proderit quam cogitatio mortalitatis Lib. de Ira. stat super caput fatum pereuntes dies imputat propiusque ac propius accedit I have not time to english them Live more to God and more upon God since this Cisterne is broken Satis praesidii in uno deo Calv. Addresse your selves to him in whom all your fresh springs are In the Summer season viz. the day of prosperity many springs are drained and dried up which in the winter of adversity are fresh and full Take heed how you suffer your affections to wander abroad and about terrene Objects the stars which have least circuit are nearest the pole and men who are least perplexed with worldly matters are commonly nearest God Is not he an unreasonable wretch whom Heaven will not satisfie Notable is that of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Maâ—th Homil 4â— c. All these sublunary things are full of vanity insufficiency mutability deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are but phantasies they have no solidity nor congruity to your spirits Preserve that peace and unity amongst you which is so fresh and fragrant It is your glory your beauty your safety quod in cantu harmonia Aug. in civitate concordia Let there
heavenly Throne O bee to mine an help a friend a Mother Now Christ takes mee God give to thee another My dissolution I could better bear A lass than tidings of thy Death to hear Remove Deaths stroke O God accept a price Yea rather take mee for a Sacrifice And I had rather die than live to see Thee taken hence then comes my Misery Heavens keep thy soul my head shall bee a grave Ever to hold thee whilst an heart I have Revive my Dear can neither Skill nor Art Take deaths sad symptomes from thy tender heart Of all the Woes that ever mee befel None like to this my Joy my Dear Farewel Erubuit Facultas Extorsit amor Lugens posuit Bradleius Hayhurst AN Elegy upon the never sufficiently deplored Death of my noble Friend John Atherton of Atherton Esq High-Sheriffe of Lancashire ENvious Death what 's thy design t' undo Our Gentry Clergy and our Country too Lancashire's poor in one year there are gone Three Pillars Holland Ashurst Atherton Could Paracelsus men as birds revive Great John within one hour should bee alive Or in his room shouldst thou dispense would I Prepare for my accounts and gladly dye Could tears or prayers thee from the dead regain Who would not sigh and pray and weep amain There were in Caesar many Marii 'T is true in thee more both did live and die I dare avouch it contradict who can Each part of thee could make a perfect man Envious Death summe up thy gains and tell What hast thou got This body in this cell His noble soul was pure etherial fire His heart and thoughts did far above aspire The Crowns and Scepters of most potent Kings Hee held their Diadems inferiour things Thou could'st not such a soul surprize 'T is fled From Earth to Heaven where not one tear is shed There is no pain but pleasure there 's no trouble Life is eternal there here but a bubble No moans no groans now no complaints can come From him There 's joy and triumph in their room Blest soul thou art in peace and well dost know One hour in Heaven's worth thousands here below Another Epitaph on the Right Worshipful JOHN ATHERTON Anagram Ah no other in AH there 's no other in thy place Great Prince who can it so much grace Heaven's fill it and give to thy seed Age Virtue Honour with all speed This will repair our breach and grief In part abate and yeeld relief Ah there 's no other Magistrate With us to serve the Church or State Hee 's fal'n and enshrin'd here lies One noble valiant just and wise Give us an age to tell the rest Which may All cannot bee exprest Posuit Richardus Jolly Schola Athertoniensis praf Ad tumulum Principis illustrissimi viri honoratissimi Domini Joannis Athertoni Armigeri totius Comit. Lancastriensis praefecti Epitaphium ISte Athertoni tumulus tegit ossa Joannis quis qualis fuerit scit scio Magnus erat In vivis talis qualem vix Zoilus unquam dente Theonino carpere possit erat Esset Apellis opus te pingere Clare Joannes languentis patriae fida calumna tuae Pastorum tutela tuae decus Inelyte stirpis gloria Magnatum religionis honos An generis splendor nil non illustria prosint stemmata nec virtus bellica chara phalanx Nil tua te pietas nil te veneranda potest as Juvit heu flecti mors truculenta nequit Occubuit magnus princeps florentibus annis lilia ceu saevo frigore verna cadunt Proh dolor hic jacet exanimis quis talia fando Temperet a lachrymis proh dolor ut cecidit Marte cadit non Morte cadit fatalia Parcae stamina ruperunt non reparanda manu Pulvis umbra sumus quassum vas somnus aura Ros spectrum ventus vita caduca vapor Te vivo suavis vita est moriente peracris Dulce mihi tecum vivere dulce mori Non longum praeclare vale vir fidus Achates Tu mihi pro multis millibus unus eras Tros Anchisiades amissum morte parentem flevit ut occisum Pergama maesta ducem Nos ita te miseros longa O dignissima vita sedulus extinctum flere coeget amor Flere jubet Pietas suadet Spes gaudia Nomen tua ad extremum stent monumenta diem Molliter ossa premat tellus clementia servet alma dei sobolem teque Maria tuam Macte tua virtute puer clarissime tandem Solamen nostrum est surculus arbor erit Vive Deo precor quod patri fata negarunt producant vitae tempora longa tuae Ita precatur lugens J. L. Vpon the much lamented Death of the honoured and truly honourable John Atherton of Atherton Esq High-Sheriff of Lancashire HAd'st thou grave Plutarch or Laertius Or Trajans Pliny or Hesychius Had'st thou Callisthenes to write thine acts As Alexander had his noble facts Had'st thou Achilles fate great Homers Pen To draw thy portraicture or Nazianzen To limne thee to the lire or Melchiors quill Or quaint Protogenes with his pencil Rare Phaenix of our age then might thy glory Remain on record in eternal story The Babes unborn should ask whose is this Herse And wee 'l our tribute pay in moanful verse But thy Renown is such thy Name more graceth The verse then they can it who ere thee praiseth Only Seraphick tongues due laud can give To thee great John too good with us to live If to admire were to commend then wee Thy worth could tell with more facility Thy vertues thee commend to after ages Without the help of Elegiack pages Each tongue could tell and every eye did see An impetus heroical in thee Thy Grave deportment on the Bench was such Though young that Myriads did admire it much Just Aristides like concord and peace Heavens legacy 't was thy design t' increase A parallel Husband Father Friend or Brother Justice or Sheriffe where can you discover Eyes to the blinde legs to the lame an Harbour To the afflicted and the poor mans succour Humble when Highest of Man-hood the Mirrour Noble to Friends to Foes a mighty terrour Each wrinkle in thy brow nay credit mee Earle Nevils-like a Princes Tombe might bee Thine eye like Luthers Leonine and fierce Or as the Basilisks so would it peirce When they beheld thee march they thought another Caesar was there or Alexanders Brother In war thy prowesse policy and skill Scanderbegs like ever appeared still True to thy trust none in our Memory Abhorred turn-coats more or treachery Such was thy temperance and sobriety Thy patience prudence and dexterity Great Atherton the style of Parasite I need not fear while in thy praise I write Thy care to curb prophanenesse and to keep The Wolves from preying on Christ's tender Sheep Thy pains about the Clergy Helicon Wee may exhaust in lamentation Better enough than All such rare perfections Center'd in thee as transcend my expressions As Croesus's son dumb and appal'd I 'd