The baronets buriall, or A funerall sermon preached at the solemnitie of that honourable baronet Sr Edvvard Seymours buriall. By Barnaby Potter Bachelor in Divinitie, fellow of Queenes College in Oxford, and preacher to the towne of Tottnes in Devon Potter, Barnaby, 1577-1642. This text is an enriched version of the TCP digital transcription A09867 of text S114967 in the English Short Title Catalog (STC 20133). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A09867 STC 20133 ESTC S114967 99850188 99850188 15375 2240867836

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 Early English books online. (EEBO-TCP ; phase 2, no. A09867) Transcribed from: (Early English Books Online ; image set 15375) Images scanned from microfilm: (Early English books, 1475-1640 ; 933:6) The baronets buriall, or A funerall sermon preached at the solemnitie of that honourable baronet Sr Edvvard Seymours buriall. By Barnaby Potter Bachelor in Divinitie, fellow of Queenes College in Oxford, and preacher to the towne of Tottnes in Devon Potter, Barnaby, 1577-1642. [6], 37, [1] p. By Ioseph Barnes, Printed at Oxford : 1613. Reproduction of the original in the British Library. eng Seymour, Edward, -- Sir, 1562 or 3-1613. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. eebo The baronets buriall, or A funerall sermon preached at the solemnitie of that honourable baronet Sr Edvvard Seymours buriall. By Barnaby Potter Bachel Potter, Barnaby, 1613 46 13728 7 0 0 0 0 0 5.1 B The rate of 5.1 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2010-11 Assigned for keying and markup 2010-11 Keyed and coded from ProQuest page images 2011-01 Sampled and proofread 2011-01 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

THE BARONETS BVRIALL , OR A FVNERALL SERMON PREACHED at the solemnitie of that Honourable Baronet Sr EDWARD SEYMOVRS buriall .

BY BARNABY POTTER Bachelor in Divinitie , Fellow of Queenes College in Oxford , and Preacher to the Towne of Tottnes in Devon .

PROV. 10. 7. The memoriall of the iust shall be blessed , but the name of the wicked shall rot .

Printed at Oxford by Ioseph Barnes . 1613.

TO THE RIGHT WORSHIPFVL Sr EDWARD GILES , KNIGHT HIGH Sherife of Devon ; and to his right vertuous and Religious Lady , the Lady MARY GILES : B. P. wisheth increase of all heavenly graces in this life , and in that other , eternall happinesse , both to them and all theirs . RIGHT WORSHIPFVLL ,

I Knowe there are many that will wonder at me , and those most that knowe me best , that after no lesse then tenne yeares labour and toile in the Lords harvest , I should hope to approue my paines , or improue my praise or profit with these few scattered eares , in such a plentifull crop of all kind of fruitfull bookes that are dayly brought into the Lords barne . To these I may professe , and if need were protest , that it is neither my praise , nor profit that I aime at ; and whatsoever my toile hath beene for these ten yeares , yet this little crop was both sowne , and ripe , and reapt , and brought into the barne , within lesse then the compasse of halfe ten daies , and therefore I cannot looke either for praise or profit for such small paines , Others perhaps will pull me by the eares and put me in mind of that position , lately maintained in that great assembly of the a a Act at Oxford 1613. doctior quisque fuit in scribendo parcissimus . Handled the same Act. learned , that the more learned are the moreloath to leaue any thing in print to the view of the world . To such I answer , that it is my loue not my learning that I would shew , and therefore I hope the lawiers position will satisfie such , amor excusat in delictis , those actions that proceed from the passion of loue are not liable to law , at least pardonable in reason . Vnto both these obiections I say that I had rather the world should condemne me as vniust , and the whole Vniversitie as vnlearned , then you should so much as thinke mee vnthankfull . For since you first fetcht mee from the bosome of my mother the Vniversitie , and ever since with extraordinary kindnesse haue harboured me in your house , that countenance you haue continually given to my weake ministery , that comfort I haue taken from your continually frequenting the meanes of salvation , the preaching of the word , & your willing conformitie vnto it , that extraordinary respect which I haue found , not from your selues only , but for your sakes from the most and best of the country about you , whether I came as a stranger●may iustly chalenge a greater returne of thankfulnesse , then these few indigested meditations ; which as they were first preached , and now published at your earnest entreatie ( whose will should bee worth a command to me ) so must I now entreat that they may passe vnder both your patronages , whose very names , for the loue you haue of all sides from all sorts in your country , will quickly procure them a quiet passage . If the curious or captious carpe at them I care not , so the faithfull Christian may receaue some comfort by them . If your remembrance , with this honourable Baronets ( whose buriall it is ) may liue a little longer by these lines , if the day of your death , now after that great pompe and height wherein you haue passed the heat of your honourable imployment may bee renewed , and in all these my thankfulnesse testified I haue my desire . Whatsoever these short meditations be , both ihey & their author desire to be yours , who will not cease when he prayes for himselfe , to beseech God for the increase of his heavenly graces here , and eternall happinesse hereafter , both to your selues , and all such as are deare vnto you .

From your house at Bowdon , Aug. 24. 1613. Your Worships to be commanded BARNABY POTTER .
DEVT. 34 , VERS. 5. So Moses the servant of the Lord died there in the land of Moab , according to the word of the Lord .

THere is a season , saith Salomon , for Fecles . 3. 1. all things vnder the sunne ; but of all other things a word in due season Prov. 25. 11. is like apples of gold with pictures of silver , pleasant and profitable . If any word , me thinks a word of comfort from the mouth of Gods messenger should alwaies meet with a good season ; especially seeing it is a principall part of their office , to appoint vnto them that mourne in Sion , to giue Isay . 61. 3. vnto them beauty for ashes , the oyle of ioy for mourning , & the garment of gladnesse for the spirit of heavinesse . Yet in this case , I finde the saying of a sage Divine to bee most true , that it is not so hard to giue comfortable counsell to the sorrowfull , as to find a fit season when to giue it . For while the streame of sorrow runnes fresh and full it is vaine and to small purpose to oppose counsell ; passions must haue leasure to disgest ; time doth as much moderate them as wisdome doth . At the first then it is best to mourne with such as mourne for the losse of friends , and when our teares and theirs are drie to giue counsell . And yet in this case I doubt what is best ; for as before men haue digested griefe , advise comes too early , so it is too late to advise when they haue digested it ; as before it was vnseasonable , so after it would be superfluous ; as before it cannot benefit , so after it may hurt by rubbing a skinned sore afresh . This honourable , but heavy and sad solemnitie then must beare the blame , if now that sorrow seemes to haue wearied her selfe having wept like David & his company , till she can weep no more , & with wearines is fallen asleep , 1. Sam. 30. 4. I awake ( notwithout true griefe ) the remembrance of our great , our common losse . When our Saviour was to suffer , certaine women well affected , followed him weeping , to whom he said , weepe not for mee but weepe Luk. 23. 28. for yourselues , and for your children . Let mee with some inversion of our Saviours words sollicite you , which both in habit and heart beare the greatest part of this sads●●●e , weepe not for your selues , though you haue lost an honourable husband , a tender hearted father , a faithfull friend , a kind master , a mercifull landlord , as most he hath left behind ; but put of these privat passions of sorrow , and put on the sorrow of compassion , & come and bewaile with vs our common losse : The Church , the Church hath lost a choice patrone , the Common wealth a chiefe pillar . But because this passion hinders our attention , & takes vp our heart before hand , and makes men vnfit to heare , as the people of Israel for anguish of spirit could not harken to Moses : therefore Exod. 6. 9. you shall giue me leaue a little , to cast a vaile over our sorrow , till wee haue heard what God hath to say vnto vs by the mouth of me his vnworthy minister , from these words of Moses , Moses the servant of the Lord died , &c.

The providence of God , ( which like a well drawne picture , eies every particular person in this great house of the whole world , and is as inward and familiar to every action therein , as our spirit is to our raines ) did most plainely manifest itselfe , in the birth and life , in the death and buriall of this man of God . For to say nothing of his birth and life , wherein both the wisdome and the power of God were deepely printed , these words you see call vs to a consideration of his death described in the fifth verse : wherein you m●y see , wee may obserue , first the person , Moses , secondly his praise , The Division the servant of the Lord , thirdly his period and end , he died , fourthly the place , in the land of Moab , and lastly the cause , according to the word of the Lord . Had it beene but a privat person , yet being so rarely qualified as he was who could haue commanded his passion so much as to bid sorrow be silent● but behold it is Moses a guid , a governour , a prince among the people : or had he bin a governour that had proved either a traitour to his Prince , or a tyrant to his people , both Prince and people might haue beene glad , but it is Moses the servant of the Lord ; or had he beene but gon into the mount to talke with God , we need not so haue grieved , but hee is dead ; or had it beene in his owne country the land of Canaan , ( which God had giuen him and his people for inheritance , ) or at home in his owne house ; but it is there in Mount Nebo vpon the top of Pisgah in the land of Moab where he was withinken of that sweet country . And yet that you may not be cast downe with all these crosse accidents , or cry out vpon badfortune , or condemne the fates , or father these crosses vpon some maligne aspect of the planets and constellations ; knowe that nothing hath come to passe in all this but by the wise guidance and direction of Gods alseeing providence . Moses a great man , Moses a good man is dead & that in a strange land but according to the word of the Lord . In the words then the person comes in the first place to be considered ; & the consideration thereof that Moses a governour a great man is dead affords vs this doctrine ; that Doct. 1. A great govenour quick ly gone . the most carefull & conscionable Magistrates cannot look to liue longer , yea oftentimes diesooner then other men . Wise Salomon , godly David , religious Iosiah , are all gathered to their fathers , and the most wise godly and religious must follow them , assoone as those persecutors of his church and children . For first they are but men and therefore mortal . Gods in calling but men in condition . I haue said , yee are Gods and you are all the children of the Psal , 82. 6 , 7. most high ; but you shall dy like men , & you princes shall fall like others . Secondly , the sinnes of the people doth oftentimes provoke God thus to punish them by depriving them of such benefit which they set so light of . This punishment God denounceth by his Prophet . The Lord God of Israell will take away from Ierusalem and from Iuda hthe stay & the strength , even all the stay of bread & I say . &c. all the strength of water , the strong man and the man of warre , the iudge , and the Prophet , the prudent & the aged , the captaine of fifty , and the honourable , and the counseller ; and I will appoint children to be their princes , and babes to rule over them ; the people shal be oppressed one of another , and every one by his neighbour ; the children shall presume against the ancient , and the vile against the honourable . Thirdly , the Lord doth sometimes suddainely cut them off that they may not see the misery which hee sends vpon the church or common wealth ; this God promiseth as a special blessing vnto that good king Iosiah ; because thine heart did melt & thou hast humbled thy selfe 2 King 22. 19. 20. before the Lord , when thou hardest what I spake against this place , and against the inhabitants of the same , & hast rent thy clothes and wept before me : behold therefore , I will gather thee to thy fathers , and thou shalt be put in thy graue in peace and thine eies shall not see all the evill that I will bring vpon this place . Thus the righteous perish and no man considereth that they are taken away from the evill to I say . 57. 1. come .

See then , beloved , what cause we haue to pray for Vse . the life and perseruation of godly governours as the Apostle exhorts , to prevent their death to our power : as 1. Tim. 2. 1. the Israelites praied David that he would not goe forth 2. Sam. 21. 17. to battle least he should quench the light of Israel ; to bee thankeful for them when we haue them , and to be sorrowfull when we see them taken away . I know not whether it be our coldnesse in praying or our carelesnesse in praising God for such gracious governours as he hath given vs , or whether God be but preparing some heavie iudgement against this whole land , ( his iudgements are secret , and I leaue them to himselfe : ) but sure we are senselesse if we cannot see how deeply the Lord hath wounded vs in the head , and heart , and whole body of this land , the remembrance whereof is yet fresh and bleeding . He hath wounded the whole kingdome by the vntimely death of a most worthie Prince , he hath wounded the court by the suddaine cutting off of a most wise counseller , and now he hath wounded the country by depriving it of so honorable a maintainer of peace by righteous iustice . If then a king thought he had cause enough to lament the sicknesse of a Prophet , & not only kindly to visite him but compassionately to weepe over him ; then giue mee leaue as a Prophet to bewaile the death of a great prince , a wise counsellour , a worthy pillar of the common wealth in the same words ; O my father my father the 2. King . 13. 14. chariots of Israell and the horsemen of the same ; or as David lamented the death of Saul : Yee daughters of Israel weepe for Saul which cloathed you in scarlet , with pleasures 2. Sam. 1. 24. and hanged ornaments of gold vpon your apparell . In respect of themselues we haue more cause to ioy and saie as Hierome , of his sinnefull time ; Foelix Nepotianus qui haec non videt ; Nepotian is a happy man that liues not to see the wicked world : and as Saint Ambrose speaketh of such a one , he was not so much taken from vs , as from dangers . But for our selues and sinnes which haue provoked God , we cannot sorrow enough . When God ships his Noahs , it is a signe there is a floud not farre behind ; Gen. 7. 16. 17. when God sends his Angels to fetch his Lots out of Sodome , it is a signe there is punishment for that sinneful Gen 19. 23. 24 citty shortly to insue .

From the party , I proceede to the second part his praise , [ Moses the servant of the Lord. ] Behold here Moses funerall sermon sent after him and perserved for posterity ; And it teacheth vs that sanctity is the highest honor , and greatest commendations , that can bee given a Sanctitie is the highest honour and greatest commendation that can bee given to a man Heb. 11. 24. Eccles. 12. 13. man . He that refused to be called the sonne of Pharaohs daughter , reioiceth here to be called the servant of the Lord . The end of all , saith Salomon , is this , feare God and keepe his commandement for this is the whole duty of man . There is nothing else that makes a man to bee a man , without which we are below the brute beasts . And amongst all titles of countries and kingdomes , David had this as the highest honor afforded him , that hee was a man after Gods owne heart . If the name of a servant 1. Sam. 13. 14. seeme to imply some meanenesse and misery , yet the name Iehovah Lord of heaven and earth whose servants they are , wipes away this blot . How earnest are we to sue and seek to be in some service about the King ? & there is no service we say vnto such . And yet when we haue spent our selues in great mens service , either they cannot giue vs all they would ▪ or they will not alwaies giue vs what they can , or if they both would & could they knowe not what is best for them to giue or vs to haue : But if wee serue God wee are sure to lacke nothing that is good . We may want golde Psal 34. 10. and goods , and health and wealth , but then wee may assure our selues that God sees these are not good for vs , else he would not keepe them from vs . For howsoever men make difference of servants and sonnes & friends ; to seruants they commend their busines , to our friends we commit our counsell , but for our sonnes we keepe our choisest gold , our choisest Iewels , yea the whole inheritance ; Yet these are all one to God . His servants are his friends , his friends are ▪ his sonnes , and his sonnes are both his friends and servants . It is great favour in God , great honor to vs that he wil vouchsafe vs to be his seruants : but for our service to make vs his sonnes and friends , what honor and dignity on earth if cast in ballance of comparison herein would not bee found to light ? Therfore David though a king counts this his greatest credit ; I had rather be a dore keeper in Ps. 84. 10. the house of my God , then to dwell in the tents of vngodlynesse . For whether we consider the worke or the wages both will proue this service to surpasse all earthly things . For what is the service of God but sanctity ? & what is sanctitie but the renuing of that decaied image of God according to which we were created , and the quieting of our clamorous conscience , which will not be friends with vs , vnlesse we be friends with God , and dare not proue so kinde to vs , as proue false to our master . Now what worke so worthy vpon earth as to pray vnto God , to praise his name , to feed the poore & hungry , to cloath the naked , to comfort the comfortlesse , to do good to al , especially our owne soules ? & this is such service as we are set about , the worst work that in Gods house his basest servant sets his hand vnto . Secondly● , the wages wherewith God of his mercie not our merit crowns our worke makes it much more glorious . Blessings are vpon the head of the righteous but iniquity shall cover the mouth of the wicked . And salvation Prov 10. 6. saith David , belongeth vnto the Lord and thy blessing is vpon thy people . Salvation which is the greatest blessing Psal. 3 8. is peculiarly appropriated to such as serue God , as the greatest prerogatiue God can giue ; none are blessed but such as are saved , & none are either blessed or saved but such as serue him ; and if we respect either this life not only while they liue on the earth which is their inheritance , ( the righteous man shall inherite the earth and dwell therein for ever , ) but even when they Psal. 37. 29. are gone their name and memory is blessed , they grow in credit when the glory of sinners shall ende in shame . Therefore , saith Salomon , the memoriall of the iust shall be blessed , but the name of the wicked shall rot ; though Prov. 10 7. sinful men are magnified by sinners , yet they are made abhominable to Saints : you shall leaue your name as a curse to my chosen , for the Lord God shall slay yor , and call Isa. 65. 15. his servants by a new name . But if they liue never so meanely here , yet the glory they shall haue hereafter , will recompence all . For if either life , or glory , or a kingdome , or inheritance , will giue content , wee shall haue them in abundance . What more desired among men then life ? What life more desired then a life of glory ? What glory compared to the glory of a kingdome ? What more glorious kingdome then that that is had by inheritance ? What inheritanc 〈…〉 gdome like to that which cannot be shaken ? When the Apostles were little lesse than proud that divels were subdued vnto them in his name whom they serued : true , saith Christ , I saw Satanfall down frōheaven like lightning ; neverthelesse reioice not that spirits obey you , but reioice that Luk 18. 18 , 20 your names are written in heauen . Reioice not in your enobled bloods , admired with living praises , & preserved the iawes of oblivion by sumptuous sepulchers , ancient coates and armes , large revenews ; alas it is theleast matter of ioy that the name liues in bright honour on earth , when the soule lies in the rusting restlesse miseries of hell : to haue all the kingdomes in the earth to command , and not to haue the lowest place in the kingdome of heaven ; to quarter our armes with kings , and to want the armes of Christianitie , to haue no part in the red crosse of our crucified Saviour . These latter only behold as in a mirror the glory of the Lord 2 Cor. 3. 18. with open face , and are changed by the same image from glory to glory : from glory here , for the spirit of glory resteth 1. Pet. 4. 14. Psal. 149. 9. vpon vs , vnto glory hereafter , such honour haue all his saints .

Let this then pull downe the pride of all wicked men : be they never so high and honourable here in Vse . 1. this world , they are worthlesse and base if this testimony of Moses may not worthely be sent after them , that they are the servants of the Lord . For howsoever generous and noble spirits , are ready to spit at the name of slaue and basenesse , yet their sinfull carriage proues them plainely to be such . Knowe you not , saith Rom. 6 16. the Apostle , that to whomesoever you giue your selues as servants to obey , his servants you are to whom you obey , whether it be of sinne vnto death , or of obedience vnto righteousnesse ? Yea , saith St Austine , Quot vitiorum servus tot dominorum , & quot dominorum tot daemoniorum : so many sinnes thou servest , so many masters , and so many masters in this matter , so many divels . For what is it but the powerfull command of sinne , which like Mark 9 22. the divell in the man possessed , casts vs sometimes into the fire , where we burne and boile with lust ; sometimes into the water , where either we swim in vaine delights , or are drowned in the drunken pleasures of this flattering world ; sometimes it blowes vs vp into the aire , with a giddy desire to hunt and hauke after the honours and preferments of the world ; and anon againe throwes vs down groueling vpon the ground , nayling our affections to this earth with the covetous desires of worldly goods ? In choosing a master one wisely admonisheth vs to beware of three sorts of men , thy enimy , thy servant , thy fellow servant . Hee serues his greatest enimie that serues the divell , hee serues his fellow servant that serues the flesh , and hee serues his servant that serues the world . It is base then to serue the world , for that is to become a vassall to our servant : it is an vncertaine service to serue the flesh so wayward , so weake , so fraile , so fickle , that we may feare every hower to be turned out of dores : it is an vnthriftie service to serue the divell , the more worke wee doe him , the worse wages , and the more stripes , and the wages of the least worke we doe him is death . It is follie Rom. 6. 23. then to forgoe Gods service , and serue any of them , for they will bring shame at the last . Where then is the glory of our gray haires ? where is the honor of our houses and blood ? where the credit of our politicke heads , when we suffer our selues to be ensnared with sin ? we know it is evill , and we know it is of the divell , and al the world knowes that wee are wise enough to know it ; we hate the name of it , and we are ashamed of the sunne when we commit it , we know that the end of it is death , and the fruit of it shame to our honor & houses , and yet we wil not forsake it . Looke but back vpon your sinnefull liues you that liue still in the same ; & tel me what comfort take you now in the pleasure of those sinnes which you haue committed ? What profit in those Rom. 6. 21. things whereof you are ashamed ? as the Apostle speakes . Nay where is your reason & vnderstanding that suffers you not to see that by your sinnes , you are no better then beasts , & in a faire forwardnes to degenerate into divels ? I will conclude this vse with the words of S. Bernard , verily , if the beasts could speake they would call wicked men beasts .

A second vse is for instruction , that as we desire that Vse , 2. praise which is perpetuall , and that honour which will both hold out here on earth , and helpe vs to heaven , we will make the service of God our chiefest and greatest care . Many courses there are to compasse seeming honor , but all of them are quickly blasted and will wither away . Nay , they are all accursed and will bring shame in the end , but he that honoureth me him wil I honor , 1. Sam. 2 30. saith the man of God vnto old Ely . Diverse men propose divers ends vnto their liues and actions , and therefore vse divers meanes ; One runnes to the court , another to the campe , a third to the schooles , all in hope of honor . Would you know the safest course in this case ? Let the honor and service of God be your chiefe aime , so shall you be sure , your end cannot be dishonourable . For els what wil you do ? Whither will you go to get you a great name ? To the court ? This glorie is like glasse , bright but brittle , and courtiers , saith one , Plutarch . are like counters which sometime in account goe for a thousand pound , & presently before the count be cast , but for a single penny . But for true commendations , when all the glory of court & kingdoms shal be dasht , and dampt , and the lustre of their honor bee wrapt vp in darknes or covered in the dust , the memory of our Moses shall ever be blessed ; who being in great credit in Pharaohs court , and accounted the sonne of Pharaohs daughter , chose rather to indure affliction with the children of God , then enioy the pleasures of sinne for a season , Heb ▪ 11. 25. esteeming the rebukes of Christ greater riches then the treasures of Egypt . Wilt thou shew thy wisdome in deepe plots and politique imployments , in church or common wealth ? Beleeue it , no wisdome that is not from heaven and hath ground out of Gods word will hold out long . Whatsoever is repugnant vnto it , or is not sanctified by it , will end in shame : labor rather for a sanctified heart then a politique head . Achitophel was as wise as the most , and yet who ever plaid the foole so 2. Sam. 16. 23. much as he ? The shame of his fact like Naamans lepro sic cleaues vnto his name ; he saw his counsell contemned , 2. Sam. 17. 23. and therefore goes home , sets his house in order , and wisely hangs himselfe . Yea the diuell as deepe a polititian as all the men in the world , yet the foolishest creature that ever God made to worke his owne wo. It is not policie then that can praise thee . What is it a sweet & fluent tongue , whereby thou canst tie the eares of those that heare thee , and ravish them with admiration of thy eloquence ? Herod had this & yet hee could Act. 12. 23. not perswade the wormes to pitty him , nor preserue his name from everlasting infamy . Is it gay & gorgeous apparel wil grace thee ? No : if every silken coat had care to saue his soule , & all that glister with gold without had grace within , what a happy world were we in ? But all the pompe of apparel , in silkes and velvets gold and silver , cheines and ornaments , wil never haue that honorable commendations , that the holy Ghost giues to those poore persecuted Christians , which wandred vp and downe in sheepes skinnes and in goats skins , who notwithstanding through their faith and patience , obtained a good report . Will you build vp your Heb. 11. 39. names by some glorious buildings ? Looke you lay the groundworke in sanctitie and the true service of God ; else building you may build , but nothing but a Babel , a tower of confusion which will fall downe and crush you to peeces . Where is now the praise of Nabuchadnezzers pompe ? The very rubbish & ruines of it , are long since ruinated , but his shame for his prowde boasting , is not this great Babell , &c , and his punishment to feede Dan. 4. 30 , Ibid. 28. with the beasts of the field , shall never bee blotted out . Builde vp your selues , your sonnes and families , in the feare of God , and then your houses and honors shal continue longer then those that build them castles and cal their lands and livings after their owne names . Els feare the curse which the Prophet hath pronounced . Wo vnto Psal. 49. 11. Jer. 22. 13. him that buildeth his house by vnrighteousnes , and his chambers without equity , and vseth his neighbor without wages , and giueth him not for his worke ; hee saith , I will build me a wide house and large chambers , so he will make himselfe large windowes and seeling with cedar , & paint them with vermilion ; shalt thou raigne because thou closest thy selfe in Cedar ? Did not thy father eate and drinke and prosper when he executed iudgement ? Will you continue you name by your numerous progenie and multitude of children descended from your loines ? So might Ahab haue hoped , if his sinnes had not beene a cause to cut of his seed and posterity . But we knowe how his seventy sonnes had all their heads laid in a basket 2 King . 10. 6 , 7 2. King . 9. 33. on one day , his wife Iezabell eaten vp with dogs & all his posterity rooted out as the Prophet had pronounced . To conclude this point then ; let the glory of God , and his service be your chiefest aime , speake for it , stand for it , fight for it , die for it . Sound it in your mouthes , manifest it in your liues , defend it with your swords , and if need be seale it with your blood , and so your names shal be blessed when your flesh & bones shal bee consumed , yea both body & soule happy when your names shal be buried in oblivion . The court you see cannot truely commend you , your politique heads will no way profit you , your moving eloquence cannot better you , your gay clothes cannot grace you , your stately house litle helpe you , nor your multitude of children maintaine your honour heare on earth , or procure your happynesse in heaven : this only title given by the spirit of God vnto Moses to be the servant of the Lord is worth all the rest and will last for ever .

From the person , Moses , and his praise , the servant of the Lord , I proceed to his end or period , death ; Moses 3. Part. the servant of the Lord died . His period , or end . Doct. Neither greatnes nor goodnes is a good pleate against death .

It is neither his greatnesse you see nor his goodnesse that can purchase him a supersedeas against the arrest of death ; he that had fed many when they were readie to starue for hunger , and refreshed many when their soules fainted within them for want of drinke , hee at whose commande came frogges and lice , and haile and darknesse and blood and blisters , hath not his breath in his owne hand . But I haue heretofore spent much time in pressing this point of mans mortalitie , how death without difference of degree or condition summons all sorts of men . Prince and Priest , & people the captaine and the common iouldier , the master & the man , the mistresse & her maid , haue the same end ; they may die of diverse diseases , at diverse times , in divers places , but they all die ; death hath the sole soveraignty of all the worlde , and knockes assone at the great mans castle , as at the poore mans cottage .

Would to God we were wise to apply this to our Vse . owne selues : for doth it not iustly reproue , such as seldome so much as mind their mortalitie , but liue here as though they thought verily they should never die ? If these men had no religion , yet reason would teach them , that their strength is not the strength of stone , & yet this the very drops of water weareth ; nor our sinewes of brasse or iron , and yet this the rust and canker consumeth ; but a vapour , but a smoake ▪ which the sunne soone drieth , or the wind driveth away . It was wittily said of Epictetus the Philosopher , who going forth one day and seeing a woman weeping that had broken her pitcher , and the next day meeting another woman weeping that had lost her sonne ; heri vidi fragilem fran ▪ gi , hodie video mortalem mori : Yesterday , saith he , I saw a brittle thing broken , and to day I see a mortall man die . And what difference betwixt these two ? Much one manner of way : for take a glasse , saith St Austine , ( which as it is bright so is it much more brittle then an earthen pitcher ) keepe it fafe in a cupboord , where it may be free from the violence of outward wrong , and it may continue many thousand yeares : but take a man of the most pure complexion , of the strongest constitution , and keepe him as safe as thou canst , hee hath that in his bosome , and within his owne bones that will bring him to his end . Nay , I heare some say ( saith the same Father , as I remember ) that such a one hath the plague or the plurisie , and therefore sure he will dy , but we may rather say such a one liueth , and therefore sure he will die ; for diverse haue had those diseases , & did not die of them , but never any man lived that did not die . The consumption of the liver is a messenger of death , the consumption of the lungs the minister of death , the consumption of the marrow is the very mother of death , and yet many haue had these diseases and not died of them : but there is another kinde of consumption which could never yet be cured . It is the consumption of the daies , the common disease of all mankind , and whereof all must die : David spake of it , my daies are consumed like smoake . Let mee then warne Psal. 102. 3. you , and stirre vp your meditations of your mortasity with the words of our Moses , who hath walked that way before vs , Deut. 32. 29. O that men were wise then would they vnderstand this , then would they consider their Deu. 32. 29. latter end . Wee are vnwise that wee consider not the times past , the evill we haue committed , the good we haue omitted , the benefits of God we haue abused , the time we haue mispent ; and yet we grieue not , because we thinke not yet whether we shall die . More vnwise are we not to consider things present , as the shortnes of life , the difficultie of salvation , the small number of such as shall be saved ; and yet wee shame not , because we thinke we shal not yet die . But most vnwise that we consider not things to come , death , iudgement , hell , al to come ; and yet we feare not , because ( I feare ) wee thinke we shall never die . O that we were wise , then would we consider our latter end . Wise Princes vse to prepare tenne yeares before hand for a field of one day ; beloved , let vs lay vp something every day for the last ▪ When we shall wrastle with death , if wee winne that skirmish we haue enough , and when or where wee shall come to the conflict who can tell ? For Moses when hee was now ready to set foot in the promised land , liues not to enioy it , but when he comes within kenne of it , it pleaseth God to prevent him by death , & to take him away in the land of Moab . Which is the fourth particular that I proposed to be handled , name ly the place where Moses died .

In the land of Moab . ] See after all the care & paines that Moses hath taken with this people , to bring them 4 , Pa●t . The place to the promised land , now that he was come neere the confines and borders of it , & God had set him in such a place where he might see it , hee suddenly here calls him out of this life . Whence wee might well obserue the fickle state and condition of all worldly things . Moses greatest comfort , I imagine , both against the tediousnesse of the way , and weiwardnesse of this people , and the perplexities of his owne soule , was to consider how happy he should bee , when after all this hee should come to liue quietly in the land of Canaan : and now behold that he is ready to come into it , he is suddenly Doct. All worldly hopes quickly vanish . cut of . O the vncertainty of these worldly things , O the vanitie of those men that vex themselues with hope of such things as they shall never haue ! Great mens favours , and old mens shooes , thou maist looke for , perhaps hope for , but never trust to . And yet how many Cameleons are there that liue onely by the aire and breath of hope ( not of heavenly , but ) of earthly things , which when a man should put forth his hand to lay hold vpon , vanisheth away and is seen no more ? One hopes to growe rich , & suddenly his trade failes him ; another hopes for his fathers , or some other old mans living , and the old man outliues him ; a third hopes to rise to honour , and his meanes are taken from him . The hope that is deferred , saith Solomon , Prou. 13. 12. maketh the heart sicke ; If then the hope be defeated , mee thinks it should die . Moses had as much reason to hope to come to this happy land , as any man living of any earthly thing : and yet how is his hope quite dasht , when a man would not haue dreamed how his comfort could haue beene crost ? It is wisdome then to hope for such things as we may haue , and to ground our hope vpon such a foundation as cannot faile . Let the word of God be the ground of thy Christian perswasion , and so thou maist boldly hope for heaven .

A second point which from the consideration of the place I will propose and lightly passe by , is the vncertaintie of the place where wee shall die . As death spares not any persons , so it respects not any place . When thou art walking peaceably with thy brother in the fieldes thou maist bee murthered as Cain was ; Gen. 4. 8. when thou art sitting quietly in thy chaire , thou maist fall backward and breake thy necke , as old Eli did : when thou art at thy devotions in the Temple , thou maist 1. Sam. 4. 18. dy there as Zenacherib did : yea at the very altar , as Ioab : Isay , 37. 37. 1. King . 2. 34. Iob 1. 19. 2. King . 2. 24. while Iobs sonnes were feasting , the house falls vpon them ; while the scoffing boyes are mocking , beares come from the wildernesse and devoure them ; while Chore and his company are contending , the earth opens Num. 16. 31. and swallows them : while the captaines & their fifties are fetching the Prophet perforce to the King , 2. King . 1. 10. fire falls from heauen and consumes them . Thus death dogges vs wheresoever wee goe , and hath his darts ready wheresoever we are .

Let this then teach vs to take heed that wee bee alwaies Vse . prepared for death , seeing it is so vncertaine where it will meet vs . Go to now , you that say to day or to morrow , we will goe into such a city , and continue there a Jam. 4. 13. 14 , 15. yeare , and buy and sell and get gaine , and yet cannot tell what shall be to morrow ; for what is your life ? it is even a vapour that appeareth for a little time , and afterward vanisheth away ; for that you ought to say if the Lord will , and if we liue , we will doe this or that . Nay go to you , that by play & pastime , driue away the remembrance of death , nay by surfeiting and drunkennesse , hasten your owne death , and yet never thinke of dying . How will you dare to looke death in the face , whom you would not vouchsafe the least roome in your hearts , nay whom eftsoones you did in your daring humours scorne & defie ? Let experience tell whether many do not meet with death in places of greatest mirth , now merry and presently mourned for : whether a bone in our meate may not choak vs , or a haire in our milk strangle vs , or a stone in a raisin stop our breath , as it did Anacreons . O then let vs whersoever we are , whithersoever we walk , make the meditation of our end , our vade mecum & best companion ! least , like vnthrifty servants in great mens houses , having their allowance of light & mispending the same in dicing or dancing , or drunkennesse ; at last are faine or rather forced to goe to bed darkling ; so while we neglect the time of light in this life which God hath granted , the night of our death do suddainely surprize vs when we do litle dreame of it . To him that is to walke through some darke and dangerous place , one light carried before , will do more good then many that are brought behinde : so the serious preparation for death before it come , armes vs both with more confidence against it and comfort in it ▪ then that which comes not till death call . I will conclude this point with our Saviours words ; Take heed to your selues least at any time your hearts be oppressed with surfetting & drunkennesse , Luk. 21 34. 35 26. and cares of this life and least that day come vpon you at vnawares , for as a snare shall it come on all them that dwell vpon the face of the earth ; watch therefore and pray continually that you may be accounted worthy to escape all these things that shall come to passe , and that you may stand before the sonne of man .

Giue me leaue now , I beseech you , to apply these things to our present occasion before I proceede to the last particular in my text .

When our Saviour , Luk. 4. 20. light vpon a place of Luk 4 20. the prophet Isaias , & had red it in the audience of the people , hee closed the booke , & gaue it againe to the Minister , and sate downe & said ; this day is this scripture fulfilled in your eares , and all bare him witnesse . I doubt not , beloved , but you wil all witnes with me this daie , that what you haue hard , the same you haue seene , and the words which I haue handled , are fulfilled in your hearing . Moses a great man , and our Moses the servant of the Lord , is dead , and hee died in the land of Moab from his owne house and home , but it is according to the word and the will of the Lord . That he is dead , I wish , ( if it had bin the will of the supremest , ) that we had cause to doubt . That he was a Moses , and the servant of the Lord , lend me but your patience a little longer and you shall heare .

Moses is as much as drawne out , Ex. 2. 10. And might Moses in name . not he say with David , Psal. 18. 16. He hath sent downe from aboue and saved me , he hath drawne me out of many waters ?

Moses pittied , the distressed and oppressed estate of his poore country in their misery : and when he could In nature 1 ▪ His pitty . do no more , he looked vpon them , no doubt , with a heavy countenance and a sorrowfull heart , yea with hazard of his owne life hee was ready to redresse their wrong , Exod. 2. 11. 12. And was not our Moses the onely man that would step forth and stand vp to free his country from all such taxes & toules , as cunning catchpoles & prouling officers could haue been content to haue imposed vpon the people ? And when they were such as could not be helped , yet I know he did heartily grieue at them , & heavily looke vpon them that were oppressed .

Moses was a man of peace , not a peace keeper only 2 His peace-making . but a peace - maker . When he saw two Hebrewes striue togither , he said , Sirs , you are brethren , why do you wrong one another ? Act. 7. 26. And who knows not what care he had , what comfort he took , what paines he indured , to compose controversies , to prevent law suits , to perswade peace , to procure loue among neighbours ?

Moses was content to leaue the court , where hee might haue lived in great credit and account , and to 3. His pietie . imploy his paines for the good of his country , Heb. 11. 24. 25. And who knowes not that it was neither want of wit , or wisdome to commende him , nor want of friends to countenance him , nor want of meanes to mainetaine him , that kept our Moses from the court ; but a godly desire to do his country good , wherein neither his purse nor his paines were at any time wanting ? for did he not many times as Moses did , Exo. 18. 14 Sit from morning till even to heare the matters of the people 4. His paines . and to iudge amongst them ? Till of late either his owne experience taught him , or his friends advised him , as Iethro did Moses . Thou weariest thy selfe greatly and the Ex. 18. 18 , &c. people with thee , for the thing is too heavy for thee , thou art not able to do it thy selfe alone ; prepare thee helpers and let them iudge the people at all seasons , but every great matter let them bring vnto thee and let them iudge all small causes ; so shall it be easier for thee , when they shall beare the burden with thee .

In the executing of which works of iustice howsoever His iust dealing in publike . feare , or favor , or gaine makes many faile , or faint , or deale vnfaithfully : yet surely , saith God , my servant Moses is not so , who is faithfull in all my house , Num. 12. 7. And who ever could say of our Moses that in matters of iustice , or such causes as concerned the good of the common wealth , either feare of great men , or favour of friends could stoppe his mouth , or bribes blinde his eies , or his owne private passion or profit prevaile so far , as to moue him to speake or do any thing , against the knowne truth of the cause ? but as he was singular in searching out of the truth , so was he sincere in iudging . I know not whether ever hee did see that table of Ptolome Arsacides which the Emperour Marcus Aurelius found at Thebes , & was by the same Marcus left as a singular treasure to his sonne Commodus ; but sure me thought I could plainely in his life & cariage of matters in the course of iustice , read the summe and sentences which were written in that table , which were these : I never preferred the prowde man though he were rich , nor hindred the poore if he were iust : I never denied iustice to the poore for his poverty , nor pardoned the rich because hee was wealthy : I never gaue reward for affection , nor punished vpon passion : I never suffered evill to scape vnpunished , nor goodnesse to go vnrewarded : I never committed the execution of manifest iustice to another , neither determined that which was difficult by my selfe : I never denied iustice to him that desired it , nor mercy to him that deserved it : I neuer opened my gate to the flatterer , nor my eare to the backbiter : I alwaies sought to be loued of the good , & feared of the wicked : Lastly , I alwaies fauored the poore that was able to do little , and God who was able to do much alwaies fauoured me . This was his faithfulnes in publique . Neither did it in his priuate carriage lesse appeare . For In Private . which of his neighbours hath he causelesly vexed ? nay whom did he ever vexe ? which of his tenants hath he cruelly oppressed ? which of his creditors hath he craftily defeated ? whom that ever dealt with him hath he deceived ? Surely in this faithlesse age cum annulis Senee . magis creditur quam animis , as Seneca speakes , wherein a mans hand or signet is better to be trusted , then his faith and soule , he was not fit to liue . He trusted everie one , and every one ( shall I say ) deceived him ? no , not every one . He had those with whom he might , with whom he durst haue trusted his own soule , who may now sit downe , and sorrow as David did , for the death of his deare Ionathan , 2. Sam. 1 , 26. Wo is me for thee my brother Ionathan : very kinde hast thou beene vnto me , thy loue to mee was wonderfull , passing the loue of women .

Another singular commendation the holy Ghost hath 6. His meeknesse . given to Moses , Num. 12. 3 Moses was a very meeke man aboue all the men that were vpon the earth . And surely such as heard the conference , or heeded the common talke , or In his conference . observed the carriage of our noble Moses , knowe that not many men wil be found more meek then he . In conference who hath ever hard him clamorous and contentious ? or seeking as some do rather the victory and last word , then the truth and verity ? yea hee would rather meekely yeeld , then multiply words so that with whomsoever he did confer , his mildnes made it sweet or profitable . For where two meeke men meete togither , their conference , saith S. Bernard , is sweete and profitable : where one man is meeke , it is profitable ; where neither , it proues pernicious . And therfore it was S. Bernards manner , ( and our Moses had learned it , ) because he would be sure to retaine this modesty , on the one side , to be very vrgent vpon those that in their meeknes woulde yeeld much , and to yeeld another time to him that vrged . And as his graver conference , so his common talke In his common talke . did taste and rellish much more of meekenesse . I haue often been vouchsafed his company , yet I never hard him speake evill of others , or good of himselfe . But his carriage was the map of meeknes . For besides his low ly In his cariage and loving carriage even to the poorest , would hee not quietly rather indure two wrongs ; then complaine of one ? rather suffer many wrongs , then returne one ? rather put vp al wrongs , then revenge one ? And had he not the happy reward of meekenes attending him , even sweet content of minde , and a quiet passage of such crosses as accompany this life : whereby he did enioy both his rest and sleepe more soundly , & received his meate and drinke more merrily and thankefully then most men do . So in him we might see it true : that , that which will breake a proud and angry mans heart , will not breake an humble , and meek mans sleepe . I proceed . Moses was learned in al the knowledge of the Aegyptians ; Act. 7. 22. In this indeed Moses did overmatch our Moses : but herein our Moses did overmatch the most that I haue knowne , that hauing no greater depth of learning , he could in any point both conceiue so quickly , and obiect so acutely , and speake so iudiciously , and to purpose as he did . Thus you see that Moses is dead ; Moses for his place of governement , Moses for his pittie , Moses for his peacemaking , Moses for his pietie , Moses for his pain fulnesse in his place of iustice , Moses for his faithfulnes in publike , & his trueheartednes to his private friends , Moses for his meeknesse ; & in what one thing hee came short of Moses ; it was not so much as most of his ranke came short of him .

But that which commends all these former commendations , 7. His zeale . is the praise of Moses in this place , the servant of the Lord . And was not our Moses such ? For his soundnesse and sinceritie in the true religion & service of God , and perfect hatred of Popery , and superstition , all the country can witnesse with mee . Who hath been more ready to put in execution those good lawes of our land , against our wilfull Recusants ? Who was so great or deare vnto him that he would winke at , in this case which concernes Gods glory , and the advancement of religion ? And though in other matters of iustice he was as mercifull as any man living , yet in the service of God , and punishing of Idolaters , his zeal hath beene hot like Moses , who when hee saw the people Exod. 32. 19. fall to Idolatrie dancing about the calfe ; his wrath waxed hot , and he cast the tables out of his hands and brake them in peeces , and burned the calfe in the fire , and ground it to powder , and made the people of Israel to drinke of it , Exod. 32. 19. which godly zeal of this our Moses made him often say , ( & me thinks I see with what feeling and fervencie he spake it , when there was none present but my selfe alone , ) that til we might see them hansomely shipt , and the sea betwixt vs & such as haue a Pope in their heart , neither can wee bee safe , nor the service of God pure and sincere . Neither can the country only witnesse , but the King and Councell confirme their assured perswasion of our Moses his zeale : when in those disastrous , and dangerous times of the powderplot , they pleased to appoint him to that highe & most honourable office the command of the whole Country , though hee had not long before borne the burden of that office . What shall I say of his particular carriage in the service of God ? I haue often seene him at publike Sermons and service : sometime in private we hane prayed together , and praised God together . And sure his diligent attention in the one , as vnwilling that a word should passe him , and his devout carriage in the other , gaue good signes of a sincere heart , not willingly sinning , but willingly sorrowing when he had sinned . What shall I say more ? You see now , and cannot but say , that he was a Moses , and the servant of the Lord ; yet Moses was a man , else hee had not died ; and subiect to his personall sinnes , his faults , his frailties , which God doth punish , else he had not died in the land of Moab . For if you would knowe the cause why Moses must not come into the land of Canaan , but die in the land of Moab , when hee is now within kenne of that pleasant country : the holy Ghost hath expressed it , Deut. 32. 51. Because you haue trespassed Deut. 32. 51. 52. against me among the children of Israel in Kadesh , in the wildernesse of Zin ; for you sanctified me not among the children of Israel : Thou shalt therefore see the land before thee , but shalt not goe thither .

See then , and obserue hence another point of Doctrine , which in my passage I purposely omitted , but The best men are subiect to their frailties and faults . now comes fitly to be handled , namely ; The best men are subiect to their frailties and falls . Even Moses though a rare man , yet cannot bee free from infirmities ; yea sometime fals into such sinnes , as God doth severely punish . In many things , saith St Iames , wee sinne all , as Iam. 3. 2. might be made plaine by particular instances in the best servants of God . But I take no comfort to vncover the nakednesse of worthie Patriarches & Prophets , who when God but for a time did leaue them to themseiues , did stumble and fall and lie along vnder their sinnes . Optimus ille qui minimis vrgetur ; he is happy , could the heathen say , that hath fewest faults , and those the least ; for there is none so happy as to haue none . Which as Vse . it serues for a iust reproofe for all such as are ready to condemne their brethren , and cast of their Christian company and kindnesse , for some one fault they finde in him , and never looke to commend those good graces , which they might see ; so it serues

Secondly , for instruction vnto the best , willingly to submit themselues to the word of God to godly instructions , Christian admonitions , and wholsome reprehensions . For none so good but something the word of God will find amisse in them which they cannot amend till they see , nor well see till the word of God shew it vnto them . Will not the best garments grow dustie ; if they be not brushed ? the finest lane and linnen grow loathsome , if it be not washed ? the sweetest garden overgrown with netles or worse , if it be not weeded ? and the best man , worse if he will not bee admonished ?

Lastly , all should learne hence to run to the mercie of God , and lay hold vpon the hornes of that altar . Commissum atque conscriptum est , ( saith S. Austine vpon the 51. Psalme , concerning the adultery and murther of Dauid ; ) It is committed by him , & by him committed to writing , for our learning , that those who yet stande fall not , and those that fall lie not still but may rise againe . Stand not vpon the perfection of thy purity . Patriarches haue fallen , Prophets haue fallen , Apostles haue fallen , starres haue not beene so fixed but they haue fallen , Angels not so firme but they haue fallen . Trust not then in the righteousnes of thy workes ; for they are but polluted ; trust not in the integrity of thy nature , for even it is defiled : but rely vpon the mercy of God , for that only is absolute , & in the merits of Christ , for they and they only are alsufficient . And say with David : If thou , Lord , wilt be extreme to marke what is Ps. 130. 3 , 4. done amisse , O Lord who may abide ? but there is mercy with thee that thou mayst be feared .

Thus you haue seene both the party , Moses , & his praise , the seruant of the Lord , and his end , he is dead , and the place where , in the land of Moab . And as in their liues you haue seene how like they were , so were they in many particulars like in the manner of their death . I will only point at them . Both died in a strange place , where they were but within view , & were now come to take the comfort of that pleasant country , that God had promised and provided for their posterity . Both died when they were in outward appearancelike to liue long . For of Moses it is said here , that his eies were not Deut 34. 37. dim , nor his naturall force abated . And may we not saie so of this second Moses , whose vnderstanding & sight and hearing , & other sences , might easily be observed to haue beene more sharpe and quicke then many that haue not past halfe his yeares ? was it not much that a man of his yeares , and of so much imployment should haue at his dying day neither gray haire nor vnsound tooth ? Yea , I may say it was little lesse then a miracle , that his vitall and naturall powers should continue even vntill his dying day in that perfection ; when all his vitall parts as appeared afterwards were so strangely corrupted , as that if the most learned Physitions had knowne the state of his body as they imagine it hath beene these many yeares , they could not haue hoped nor conceived how he should continue so long in that health and strength as continually he did . His sicknesse was but short , and ( saving some fits ) not very sharpe : his carriage therein ( I dare speake it vpon the word of those that were continually with him ) very quiet and patient . When the Minister of God came to him , to fit him with comfort and confidence against the terrours of death , having prepared himselfe for this purpose , he entertained him kindly , hard him attentiuely , professed he received much comfort by him , made a worthy confession of his faith with his owne mouth , and intreated his company & comfort againe assoone as conveniently he could resort vnto him . In the meane time how his minde was busied , we may imagine by that worthy acknowledgement of Gods loue vnto him , when he thanked God , that in all that time of his sicknesse hee had neither a bad thought , nor a bad dreame . But death is now at his doores , and as he liued quietly and peaceably , so he layes him downe like a lambe : never opened his mouth to murmure , nor moved anie part of his body to striue and struggle with death : but with a deepe groane , as from a sorrowfull & repentant soul , sends his soule into the hand of his Savior , where now , no doubt , he rests in ioy .

There followes now Moses his funerall , which ( as appeares in the next verse ) was performed as honourably Ver 6. as ever was hard of , euen by God himselfe ; yet so secretly , as his sepulcher could never be seene vnto this day . And haue not the godly friends of our honourable Moses , herein shewed their loue and care , by as honorable a solemnity , as ( I thinke ) most of our eies haue seene ? The last thing is the mourning & sorrow which followed vpon his death . The children of Israel wept for Ver. 8. him in the plaine of Moab thirty daies , and haue not we as great cause to sorrow in respect of our selues ? And yet that our sorrowe may not exceede , knowe that though Moses a great man , and Moses a good man , the servant of the Lord , be dead , & in the land of Moab : yet nothing hath hapned in all this , but by Gods appointment , according to the will of the Lord , which was the last point I proposed out of the words of my text , and which I can onely touch now .

The point of doctrine which wee may obserue from Doct. All crosses commeth from God . Amos , 3. 5. hence is this : What soeuer crosses and calamities doe befall vs here , they come not by fortune or hap-hazard , but at Gods appointment and his all-ruling providence . Can a bird fall into a snare where no fowler is ? Amos , 3. 5. Men that lie vnder Gods punishing hand or some heauie crosse , are like a bird in a net whereinto we often fall , before we see the fowler ; and being caught , the more we striue & struggle to get out , the more we intangle our selues therein . Now it were a strange thing to see nets and snares set themselues to catch birds without a fowler ; and no lesse strange it is that crosses and calamities should befall any man at hap-hazard without a guide and governour . Which the Prophet plainly proposeth , Ibid. v. 6. ver. 6. Shall there be any evill in the citty and the Lord hath not done it ? Who gaue Iacob for a spoile and Israel Isay , 42. 24. to the robbers ? Did not the Lord because we haue sinned against him ? Isa. 42. 24. Howsoever men may attribute the plague of pestilence , to the infection of the aire , or party about vs ; the calamity of the sword , to the malue of the enimy ; the desolation of famine to fowle wether , consumptions vnto want of exercise , feuers and burning agues to the malignitie of some dish of meate or draught of drinke , ( & rightly too , as to the second causes : ) yet the holy Ghost wold haue vs to look to a higher hand in all these : for it is God that sends both pestilence Deut 28. 21. 22. and famine , and the sword , and consumptions & fevers and burning agues , Deut. 28. 21. 22.

Let this then ( for this present ) perswade vs to patience Vse . vnder al crosses . Thou hast lost thy father or friend or childe by vntimely death as thou dost imagine , and therefore criest out either of want of care in their keeper , or want of skill in the Physitian , or absence of friends , and sayest as Mary did to our Saviour , if thou hadst beene here my brother had not beene dead , or thou Ioh 11. 32. condemnest thy hard hap , and considerest not , that it is Gods hand . Thus haue the children of God begunne their serious consultations in the day of affliction , and hereby beckned as it were to themselues for silence , Dominus est , it is the Lord . When that heavie newes came to old Elies eares , which whosoever should hear his two eares should tingle : hee imposeth silence to himselfe , and armes himselfe with this resolution , it is the Lord let him doe what seemeth him good . It is the Lord , 1. Sam. 3 , 18. who hath more right to my soule , then I haue to my selfe , more power over my body , then I hane over a thought in my soule ; and shall I not be silent when he sends for one of them , and saies they shall be sundred ? What other shield was it wherewith Iob repelled all those venemous darts , which either in the death of his children , or losse of his substance , or the running of his sores , or the cursed perswasion of his wife , or the miserable comforts of his friends , or the malitious and importunate accusations of Satan were cast vpon him , when in all this nothing came from his mouth , but thanked be God ? The divell made no doubt , I thinke , but he would haue blasphemed , and his wife a more dangerous divell in his bosome perswaded him to curse , and his flesh and fraikie no doubt was forward enough ; but what kept him backe ? even this resolution ; The Lord giueth and the Lord taketh away , even as it Iob. 1. 21. pleaseth the Lord so come things to passe . I conclude with Tertullian : Totūlicet seculum pereat , dum patientiam lucrifaciam ; I care not though the whole world perish so I may gaine patience . But our Moses is not perished , his soule liues in heaven , and himselfe liues still on earth in that noble slemme , that hath sprung from his stocke , & is now risen vp in his stead . Whom I wil humbly sollicit in the same words that God speakes vnto Ioshua : Moses my servant is dead , now therefore arise . It is now no longer Ioshua , 1. 2. time for you to pinne vp your selfe within your private walls , no time now to sleepe vpon the bed of pleasure and delight . Arise , the Common-wealth calls for you to stand vp in the roome of your honourable Father ; the eies of all are cast vpon you , from their harts wishing you would be pleased , to set before your eies your fathers footsteps , and to walke therein . Doubt not of Gods blessing vpon you in such courses : but what God speakes to Ioshua in the same Chap. v. 5. you may imagine even spoken to you : As I was with Moses , so will I be with thee , I will not leaue thee , neither for sake Ver. 5. thee , be strong and of a good courage . And againe , vers. 7. Only be thou strong and of a most valiant courage . And againe , V. 7. ver. 8. Haue I not commanded thee saying , be strong V. 8. and of a good courage ? feare not nor be discouraged , for I the Lord thy God will be with thee whither soeuer ▪ thou goest . Behold a threefold exhertation , let it arme you against a threefold temptation : the world , the flesh , and the diuel ; all which are linked in a hellish conspiracie , to hinder and discourage every one in any good course , especially such as are set in high place , or are imployed for the publike good . Hee had need therefore both of a sound head , and a sanctified heart that should hold out in a high place . Wherein consider , I beseech you , that your care of religious cariage should bee so much the greater , as Gods loue hath beene the more in raising you aboue many in the world . The goodnesse of a private man is his owne , and his sinnes seldome hurt any but himselfe , but the goodnesse of a principall man is the whole countries , and his sinnes infectious vnto many . The common meanes which both the world , the flesh , and the diuell , vse in this wanton age of the world , is the contagion of bad company , which you haue cause to curse and avoid , because the canker common ly eates into the goodliest flowers in the garden , seldome settles vpon netles and such worthlesse weeds . And surely such as our company is , such either wee are , or such we will be shortly , or such wee would bee thought to be , or at least the world will iudge vs to be such . Let mee therefore beseech you even for the glory of God , the honour of your house , the good of your country , the comfort of your friends , the peace of your owne conscience , and the salvation of your owne soule , take heed of bad company . Out of good and godly minded men chuse your acquaintance , out of your acquaintance cull out some fewe for your friends , out of your friends some one familiar , whom you may trust with your selfe ; herein , I doubt not , you shall find more sollid comfort and content , then in varietie of company , which will be bold enough to thrust in vpon you , then in great multitudes which will be ready enough to flatter you . In a word ( for you are wise ) vse those good talents of wisdome , and wealth , and honour ( which God hath given you ) so , as Gods glory may gaine by them , and you shall be sure not to loose at the last . Nay , you may assuredly look to heare both on earth , and in heaven , It is well done good servant and faithfull : thou hast beene faithfull in much , I will make thee ruler over more , enter into thy masters ioy .

FINIS .