A sermon preached at Flitton in the countie of Bedford at the funerall of the Right Honourable Henrie Earle of Kent, the sixteenth of March 1614. By I.B. D.D.

A SERMON PREACHED AT FLITTON IN THE COVNTIE OF BEDFORD , AT THE FVNERALL OF THE RIGHT HONOVRABLE HENRIE Earle of KENT , the sixteenth of March , 1614. LVKE . 2. 29. Lord , now lettest thou thy seruant depart in peace , according to thy Word .

THe first words of S. Iohns Gospell ARE , that in the beginning was the Word , Iohn 1. 1.

The beginning of Saint Markes Gospell Is , that a voice went before the Word , Marke , 1. 3.

Iesus was the Word , Iohn was the voyce . * * Gre. in Ho. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sonat vt Verbum possit audiri , Chrisost. sup. Matth. Vox est sonus confusus , qua vult aliquid dicere ille qui clamat . Verbum est sermo mysticus , quo Deus mysterium suae voluntatis ostendit : Gloss. Verbum clamat in voce . Beda , Per vocem nunciatur , per Verbum ostenditur . From Iohns preparing and Iesus comming , the Fathers haue obserued that Christ the Word of God , was in the dispensation of his Incarnation , accompanied with the voyces of man .

When he was two yeares old , voce lamentantis , with the voyce of lamentation . A voyce of Ramah , Rachel weeping for her children , and would not be comforted , Matth. 2.

At his Baptisme , voce proclamantis , with the voyce of proclamation : And behold , a voyce from Heauen , saying , This is my welbeloued Sonne , &c. Matth. 3.

In his Preaching , Voce acclamantis , with the voyce of acclamation . They that went before , & that followed after , cryed Hosanna , &c. Math. 21.

At his Death , Voce exclamantis , with the voyce of exclamation : The Centurion was afraid , & said , Truly this was the Sonne of God .

But of all the voyces which accompanied the Word , Foure haue a prerogatiue : which are not simple voyces , but settled songs .

The first , the Angels song , as in Luke , the second Chapter , and fourteenth verse .

The second , blessed Maries song , Luke 1. 46.

The third , Zacharies song , Luke 1. 68.

The fourth Simeons song , the text of this Scripture . All of them remarkeable : For the Angels they were messengers of Heauen : Maries song , she was the mother of our Sauiour : Zacharies song , hee an anointed Priest . Simeons song , he an inspired Prophet . But aboue ALL , Simeons hath the Prerogatiue .

For the Angels song was in the fields . a a Luk. 2. 8. Maries song was in a Chamber , b b Luk. 1. 41. betwixt her and Elizabeth .

Zacharies song was at a feast , c c Luk. 1. 39. but a priuate feast , of a few mountaine people .

But Simeons song was in Hierusalem d d Luk. 2. 25. the great Citie , and in the Temple , e e Luk. 2. 27. the most publike , and most sacred place of Ierusalem .

The text then is a voyce attendant vpon the Word : Is a song , which is a comfortable voyce : Is a publike song ; A solemne song , A Church song ; A song in the Temple : All which might haue beene sufficient motiues to warrant the choice of this Scripture , at this mournefull time , to comfort the liuing ; at this solemne time , to honour the dead . But these are common Inducements : For the text is yet more fit . It is Cantus funebris : A funeral song . f f Martial . Cantatur Cygnus funeris ipse sui . A white Swanne , whose Almond tree is blossomed , sings his owne Epitaph .

And of these songs we haue but two in Scripture :

One of Moses in the old Testament g g Deut. 31. 3. .

And this of Simeon in the new Testament .

Both Old men . Moses one hundreth and twentie h h Deut. 31. 2. Simeon , sayth Nic●phorus , i i Lib. 1. Cap. 12. Ad tantum senium prouectus , continued to a great age , that hee might see Christ .

Both Great men . Moses Ruler of the People fortie yeares . And Simeon , saith * * Citatur à Kimitio , in hunc locum . Galatinus Master of Gamaliel , an Honourable man among the people k k Act. 5. 34. .

Both Good men . Moses Gods seruant , l l Ios. 1. 2. and Simeon , Gods seruant m m Luk. 2. 25. .

Both Fit to honour the memoriall of an olde , Honourable , Religious Peere . But Simeon the fitter ; For Moyses eyes only beheld Canaan n n Deut. 34. 4. . But Simeons eyes beheld Christ o o Luke 2. 30. . And that it may appeare , that the text is fit , not onely in the body and bulke , but in euery branch ; It is like one of Dauids Psalmes , which are intitled , Cantica graduum , Psalmes of Degrees ; Arising like Iacobs Ladder , step by step , till you come to peace .

Which peace the Scripture noteth expressely to bee the Complement of Abrahams blessing : a a Gen. 15. 15. And thou shalt goe to thy fathers in peace , thou shalt be buried in a good old age .

Peace which Saint Austen doth determine to be the perfection of happinesse , b b De Ciuit. Dei Finis ciuitatis huius in quo summum habebit bonum , lib. 19. cap. 11. vel pax in vita aeterna , vel vita aeterna in pace dicendus est . The end of the Saints in the Citie of God , is either peace in life eternall , or eternall life in peace .

THe first step , 〈◊〉 . is the time ( I follow the Greeke Originall ) Nunc , now .

The second is the pasport , Dimittis , let depart .

The third is the subiect , Seruum tuum , thy seruant .

The fourth is the Prince , Domine , O Lord .

The fifth is the promise , Secundum Verbum , according to thy Word .

The sixth is the Condition , In pace , in peace .

1 The time present . 2 The desire feruent . 3 The seruant dutifull . 4 The master powerfull . 5 The promise infallible . 6 The condition comfortable .

Are like the Throne of Salomon c c 1. King . 10. 18 with six steps of Ivorie ouer laid with gold . A Throne fit for Salomon the Prince of Peace .

Nunc.

THe first steppe is the Time . Now , And Now it was , that Christ was in the Armes of Simeon . Neuer a better ( Now ) to die , then with Christ in our armes .

( Now ) Simeon prayes , for death ( before ) Simeon prayed , for life .

( Now ) let me depart , Therefore ( before ) let me not depart .

This is probable by collection ; but apparant by relation , verse 26. It was reuealed vnto him , that he should not see death , before hee had seene the Lord Christ . Simeon ( then ) was promised to see Christ in the flesh : Simeon ( therefore ) desired life till hee had ( seene ) Christ in the flesh . So long as he expected the consolation a a Verse 25. of Israel ; so long hee desired life in Israel . But when his first desire was accomplished : his second desire ( was , ) to bee dissolued . Both the desires of Simeon , ( both in life and death ) are lawfull , if lawfully desired ; * * 1. Hezekiah may desire life with mourning and chattering , Esay , 38. 14 if his desire be to plant Religion .

* * 2. Saint Paul may desire death with groaning , Phil. 3. 23. If it bee to haue Christ in fruition : As Simeon desired ( life , ) to haue Christ in Contemplation ; as Simeon desired ( death ) to haue Christ in possession . But euerie man doth not so desire ( life , ) doth not so desire ( death . ) There is a Nabal b b 1. Sam. 25. 2. that desires to liue to sheare his sheepe , and to make a feast like a King , * * And 36. 37. v. though the next day his heart die within him , & he become like a stone . There is a foole , Luk. 12. that desires long life , to build barnes , to gather goods , to lay vp fruits , to take ease , to eat , to drink , to be merrie , to be mad : * * Contra Iouini . Vt Ebrij & ructantes intrent in paradisum : That reeling and belching ( saith Ierome ) they may fall into an Epicures Paradise .

There is a Nebuchadnezar c c Dan. 4. 33. that desires to liue , to mount vp his piles of wonderment , & his turrets of Babel , thogh in the midst of his pride , he be turned into an Oxe . There is an a a 2. Sam. 18. 9. and 14. Absolon , who desires to liue , that he may weare a Crowne vpon his head , though he be hanged by the haire of the head , and hee bee stricken with three Darts through the liuer .

There is an Achab , that desires to liue , to take possession of Naboths vineyard , though in the place where the Dogs licked the bloud of Naboth , Dogges shall licke the bloud of ( Achab. ) b b 1. King . 21. 19 There is an Haman c c H●st. 7. 10. that desires to liue , till hee may bee reuenged on Mardoche , his enemie , although a gallowes of fiftie foot high , an eminent place for execution , bee the end of a mischieuous Courtiers promotion .

All such desires of life , ( whose ends are our corrupt passions , ) are vnlawfull desires . And although they haue as d d De Paenitentia . Tertullian cals it , Volaticum gaudium a winged pleasure in their liues : yet they shal haue Talentum e e Zach. 5. 7. plumbi , as the Prophet speaketh , a Talent of lead , an intolerable pressure of their conscience in their death .

But as life may be vnlawfully desired , so likewise death may be desired vnlawfully . It cannot bee denied , but Elias prayd for death in a wrong ( Nunc. )

In the 1. King . 19. verse 3. Elias fled from ( Iezabel ) fled in the ( morning , ) fled for his ( life . ) Yet in the fourth verse : at ( euening ) when he was a little wearie with flying , hee prayes for ( death . ) Now , f f 1. Kings 19. 4 O Lord , take away my life .

A very strange passion , that one dayes iournie should make such an alteration .

It cannot bee denied , but Ionas had a wrong ( Nunc. )

In the second Chapter of Ionas , and the second verse , he cryes out of the Whales belly : hee cals it the belly of hell , hee cries and calles for ( life . ) But in the ●ourth Chapter of Ionas , and the third verse , some three or foure daies after , he begs and sues for ( death . ) Now , O Lord , take my ( life . )

What was the reason of this sudden alteration ? It was not reason : but passion ; because the Niniuites did not ( die ) therefore hee would not ( liue . )

But Elias did not well , to call for death for a little affliction . Ionas did not well , to be angrie with God , and to desire to die , to despite Gods great affection .

No affliction in our selues ; no enuie at others are warrantable motiues to desire death . We must not bee like Elias , to die fainting : wee must not bee like Ionas , to die chasing . They that desire death in passion , doe desire death only for fashion . It being long since obserued by Saint Austen , a a Lib. de morte . that when sickenesse comes , the harbenger of death , Medici adducuntur , manera promittuntur , Phisitians are requested , rewardes are promised , prayers are conceiued , vowes are offered , that death may bee deferred .

Would you haue a sanctified rule , to know a sanctified ( Nunc ? ) when to desire ( life , ) when to desire ( death , ) take Simeon for both .

In Life .

DEsire so long to liue , till you may see Christ : otherwise the first death will be terrible , the second death will be intolerable . It is the contemplation of Bernard : b b Citatur a Ludolpho , in 2. Lucae . Tu quomodo exibis , anima misera , quae ducem itineris Iesum non nôsti ? O miserable soule , with what horrour wilt thou goe from a bodie of earth , which knowest not thy Iesus the Lord of life , and the way to Heauen ? If a man should liue as long as Methusalem ; though his head were as white as siluer ; and his skinne as writheled as parchment ; yet if he knew not Christ , he is not fit to die .

It is a miserable comfort to haue liued long , and to haue liued little , a a Sen●●● . Diu fuit , sed non diu vixit . Such a man ( was ) a great while , ( liued ) a little while . Better it had beene , for such a man , to haue beene strangled in the wombe , then to haue dyed an Embrio in Religion . Let vs therefore ( then ) desire to leaue the earth , when wee know the way to Heauen .

In Death .

WHen you haue knowne Christ , then desire to be dissolued , and to be with Christ .

Then imagine all the honours of earth to bee but b b Meditat. Anselmus his Butterflyes , which children follow from bush to bush , from flower to flower , at which they catch with childish passion : the Butterflyes sometimes flying before them , sometimes behind them , sometimes close by their eyes , sometimes through their fingers : and if they catch them , they are but Butterflyes . So light a thing is ( Honour , ) so slight a thing is ( glorie , ) such a vanitie , such a Butterflye .

Then conceiue all earthly pleasure , to bee but c c Consolati . Philosophica . Boetius his gloriosa pericula , glorious perils .

Then vnderstand all worldly riches to bee but d d Epist. 1. ad Dom. Cyprian his speciosa supplicia , glittering punishments .

Then suppose all things vnder the Moone to bee but Saint e e Phil. 3. 8. 9. Pauls Retrimenta & Stercora : retriment and dung , in comparison of the fruition of Iesus Christ in Heauen .

In Summe

DEsire to liue , till you are inspired with grace , desire to die , when you are assured of glorie .

This was the time wherein Simeon desired to depart . And with which time , it is time for mee to depart , and to come to Simeons departing .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

LEt depart , Is the word in English , whose originall importeth three sences .

First , to depart out of Prison , Acts 5. 40. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they let the Apostles depart out of Prison .

Secondly , to depart from a place of exile , into our natiue Countrie , Matth. 14. 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vntill hee let the people depart , from the Wildernesse , to their owne Houses .

Thirdly , to depart from an Office , in which we were placed by Superiour Authoritie , Act. 13. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they let Paul and Barnabas depart , when they had fulfilled their Ministerie .

In all these three senses , Saint * * Libro de bono mortis , cap. 2. Ambrose doth interprete it .

In the first sence , our soule is supposed to bee in prison , and desires to depart , Psal. 116. 16. Dirupisti vincula mea . Thou hast loosed my bonds . In the fifteenth verse , Precious in the sight of the Lord is the death of all his Saints : ( Death and Bonds , ) but Death doth loose the Soule from the Bonds of the Bodie .

Psalme 142. 7. It is the prayer of Dauid , Deduc è custodia animam meam . Bring my soule out of Prison , that I may praise thy name .

2. Cor. 5. 1. Wee haue ( sayth Saint Paul ) Domum subterraneam , It is translated an earthly house , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth a house vnder earth , ( a verie dungeon . )

By all which Scriptures , the soule seemeth to bee manacled , imprisoned , and cast into the dungeon of the bodie . Not that any man should communicate in the errour of Origen , to conceiue that our soules were created in Heauen , and for their demerits were tumbled into houses of Clay , but to expresse what Saint Paul lamenteth , Luke 7. 23. That he saw another Law in his members , warring against the Law of his minde , and bringing him into captiuitie to the Law of sinne . But to expresse the complaint of Cyprian a a Libr● de mortalitate . Quae clementia est amare pressuras , & poenas , & lachrimas mundi ? What a madnes is it for men , to dote vpon their golden fetters , their guilded prison , their painted dungeon , for euery man to bee his owne Suff●nus , and like Narcissus , to bee enamored of Earth , of Dust , of Slime , of our Bodies , of rottennesse , and Corruption ? When the silliest Bird that flyes , is not content with a cage of Ivorie .

In the second sense , our life is supposed an exile , and we desire to goe into our Countrie , Psalme 39. 12. I am a stranger with thee ( saith Dauid ) and a Soiourner , as all my Fathers were . Et ideo b b De bono mortis , cap. 2. tanquam peregrinus ad illam Sanctorum omnium Patriam ●estinabat . And therefore ( sayth Saint Ambrose ) Dauid made hast to be indenized , & possessed of the Kingdome of Heauen . Why doth the fire moue vpward ? Why do the stones fal downward ? Why do the waters glide through rocks of Flint , to pay their natural tribute to the Ocean ? Why doth the Ayre flye from the bowels of the earth , with shaking of the Worlds foundation ? But that euery thing moueth impetuously to the Center from whence it was taken .

It is the speculation of Philosophie , that Lapis cum stat , amouetur : That a stone lying stone-still , hath notwithstanding a secret motion to the Center .

It is the subtiltie of the Schoole . Aquinas was the Author , that whilest wee are in this life , wee turne and change as the Moone . Quiescimus in desideriis : We rest in the desire of rest , and yet we haue restlesse desires . But in Heauen there is Desideriorum quies , the verie Center and quiet of desiring , where our desires shall not be satiated , but they shall bee satisfied . It is the sweete contemplation of Saint Austen , c c Con●e● . Fecisti nos Domine , àte , & inquietum est Cor nostrum , donec reuertatur ad te : Lord , our soules they came from thee , and neuer are quiet till they returne vnto thee .

In the third sense , Our life is supposed an Office and place of charge , and we must not depart without the leaue of our Superiour . d d Iob. 7. 1. Editio Hieroni. Militia est vita hominis super terram : Our life ( saith Iob ) is a warfare , God placed some in the foreward , some in the rer●ward , some in the wings , some in the battaile , euerie man hath a station , and no man must depart without his Dimittis , without his Pasport . Neyther the light of Nature , nor the light of Grace , directeth a man in anie case to put out the light of life .

In the monuments of Heathen History , Lucrecia , Cato , Cleombrotus , are honored for their owne dishonor : for if Lucrecia was vnchast , why is she honored : If she were chast , why was she murdred ? Si a a Aug. de Ciuit. Dei , lib. 1. cap. 19. non est illa impudicitia qua inuita comprimitur , non est haec iustitia qua casta punitur . If it were not want of Chastitie in her that was forced vnwillingly , it was want of iustice in her that was slaine vniustly .

If Cato did well to teare out his owne bowels , why did he commaund his sonne , his owne bowels , to begge his life of Caesar ? Tantum b b Iibid. cap. 23. gloriae ipsius Caesaris invidit , hee so much enuied Caesars glorie , that hee was transported to vnreasonable furie . Cleo●brotus read Platos Phoedo vnaduisedly , else would he not haue destroyed his bodie , to obtaine the soules immortalitie . Maiori c c Plato in Phoedone . supplicio afficiendus est , desertor vitae ; quàm desertor militiae : hee is more to bee punished , that voluntarily forsaketh his life , then hee that flyeth from his Captaine and Leader . The very light of Nature teacheth , that there is more valour to endure a miserable life , then to imbrace a wretched death .

But the light of grace commaunds vs not to kill others , much lesse to violate our selues . Sampson cannot be excused , except by God hee was secretly inspired . Nisi d d Aug. de Ciuit. Dei , lib. 1. cap. 21. quia Spiritus latenter hoc iusserat , qui per illum miracula faciebat . Except the Spirit of God did secretly inspire him , who did miraculously vpon his prayer at his death strengthen him .

Those sacred Virgins , who in the sack of Rome sought to preuent the barbarous Adulterer , by a voluntarie murder of themselues , committed a certaine sinne , to preuent an vncertaine shame . Non sit tedio vobis vita vestra , siludibrio fuit hostibus castitas vestra . O blessed Soules ( saith Saint Augustine ) a a Aug. de Ciuit. Dei , lib. 1. cap. 27. Why should you bee weary of life , when your Chastitie was a prey to your enemies ? How could you endure the shame of the Crosse of Christ , that cannot endure the rumours of Pagans ? There is no shame , no sorrow , no miserie , that should force a Christian to a desperate prevention . Consider what Saint Paul , Phil. 1. ballanced together , I am in a streight betwixt two , hauing a desire to depart , and to be with Christ , which is farre better , neuerthelesse to abide in the flesh is more needfull for you . Quasi b b Ambro. de bono mortis cap. 2. sapiens amplectitur mortis lucrum : Quasi seruus non refugit vitae obsequium . As a wiseman hee desireth death , as a seruant he endureth life .

Will you haue another rule for the act of departing , as you had for the time of departing ? Behold Simeon , patient in life , patient in death . Hee would not liue without a ( permittis ) a promise to see Christ ; hee would not die without a ( dimittis , ) without a licence to enjoy Christ . Saint Augustine speakes plainely , and yet acutely .

Some men that are crowned with Roses , and enioy the Worlds Paradise , they desire to liue . Some men who are wasted with sorrowes , they desire to die . Now sayth the Father , c c Tract. 9. in Epist. Iohan. Si habes vitam in desiderio , habe mortem in patientia ; Habes vitam in patientia , si habes mortem in desiderio : If you haue life in desire , yet die patiently ; If you haue death in desire , yet liue contentedly .

In summe .

( WHen ) God will , be not troubled to die . ( Till ) God will , be not troubled to liue .

To be thus prepared , Simeon thought it his dutie ; for he confesses that he is a seruant . And you know a seruant comes , when his master bids come ; goes , when his master bids goe ; and therefore it is not , Dimitte me , let mee depart : nor let Simeon depart ; But let thy seruant depart . Speake , Lord , for thy seruant heareth ; giue leaue , O Lord , for thy seruant obeyeth .

Seruum tuum .

I Find this title of Seruant , giuen to them by God , which I am sure neuer intended to serue God . Ier. 25. verse 9. Ier. 27. verse 6. Nebuchadnezzar my Seruant . Esay 44. verse 28. Cyrus my Shepheard , and a Shepheard is a Seruant .

I find on the contrary , that the best Saints of God haue no better title , Iosu. 1. 2. Moyses my Seruant is dead , Iob 1. 8. Hast thou not considered my Seruant Iob ?

This Contrarietie , implie some difficultie . If Nebuchadnezzar , and Cyrus be Gods Seruants , what priuiledge is it for Moyses and Iob to bee the Seruants of God ? One plaine distinction makes a perfect resolution . It is one thing to serue God actiuely , and another thing to serue God passiuely . All the world are Gods Flailes , Gods Mallets , b b Ier. 50. 23. Gods Scepters c c Psal. 2. 9. of Iron , to breake in pieces his enemies as a Potters vessell : but some few in the World are his Trumpettors , d d Esay 58. 1. are his Labourers , e e 1. Cor. 3. are his Ambassadors , f f 1. Cor. 4. his Messengers of fire , g g Heb. 1. are his Angels , h h 16. his ministring i i 16. Spirits .

Beares , k k 2. King . 2. 24. and Lions , l l 1. King . 13. 25. and Catterpillers , m m Ioel 1. 4. and Wormes , n n Io. 4. 7. are the Executioners of his Iustice : But Lambes , and Doues o o Mat. 3. 17. are the voluntarie instruments of his mercie .

Nebuchadnezzar burnt the Temple : p p 2. King . vlt. Cyrus did build the Temple : q q Ezra 1. Both ( did ) the will of God : Neyther ( intended ) to doe the will of God : Both were Gods Seruants in execution : neither of both were Gods Seruants in affection . Both serued him with the hand , neyther with the heart .

But to be Gods Seruants in affection to God , and in protection from God , is a singular prerogatiue : For if the Seruants of Salomon were happie , r r 1. King . 10. 8. much more happie are they who serue a greater then Salomon s s Mat. 12. 42. If the Angell t t Rom. 22. 9. in the Reuelation acknowledgeth himselfe to bee the Apostles fellow-Seruant : how great an honour is that , to bee entertained into such a seruice , where the Angels are our fellowes ? You call me Master , saith Christ ▪ ( and you doe well ; ) for surely hee doth very ill , that hath not Christ for his Master : verie ( Ill ) indeed since it is mans necessitaled condition , to be a Seruant .

Yee were the Seruants of sinne , Rom. 6. 20. Yee are the Seruants of righteousnesse , Rom. 6. 22. In both estates , still Seruants . Yee cannot serue a a Mat. 6. God & Mammon , two Masters ; but you must serue God or Mammon , one Master . We must not halt betwixt God & Baal , but we must adhere to God or b b 1. King . 18. Baal . We must eyther serue the Deuill , as Simon Magus : or wee must serue Christ , as Simon Peter . It is the percing contemplation of Basil , that he enuied the Deuils happinesse , c c Hom. Ethi . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who neyther made vs , nor dyed for vs , but seekes our bodies destruction , and our soules perdition ; yet hee hath more Seruants then Iesus Christ , that came downe from Heauen to redeeme vs , and offered vp his bloud to saue vs .

It is S. Augustines experience , that to serue God is libertie , to serue sin is slauery . Seruus d d In verba Apostoli . tot Dominorum , quot vitiorum , ( saith the Father ) a man is a slaue to so many Masters , as hee is subiect to vices .

Many a great man endures Chams e e Gen. 9. 25. Curse , he is Seruus Seruorum ; A Slaue of his Slaues . Many a wiseman could not be abused , as Herod was by Blastus his Chamberlaine , Acts 12. Verse 20. if their owne guiltinesse did not make them feare their owne Seruants . He that will not be the Slaue of men , let him be the Seruant of God . A good conscience is farre richer farre safer , then the Brestplate of Aaron , or the golden shield of Salomon .

To draw to a conclusion .

Will you haue a third rule , to know when you are Gods Seruants ? Behold Simeon , earnestly desiring to be with his Lord .

Simeon had a patterne of Abrahams seruant , Genesis 24. He went along iournie to fetch a Wife for Isaak : he laded tenne Camels ; hee came at euening to the house of Bethuel , he would not eate till he had told his errand , the next morning hee would goe to his Master . Send mee away , verse 54. hinder me not , verse 56. Send mee away that I may goe to my Master . I will not stay tenne dayes for the Damsell , not one day to refresh my wearie Camels . I came in the euening , I will returne the next morning .

Here is a true Seruant , as soone as hee had Rebecca , nothing pleased him but to returne to Abraham . Here is a Simeon , as soone as he had Christ , nothing can content him but to returne to God .

Excellent is the meditation of Cyprian , a a Lib. de Mo●tal . Eius est mortem timere , quinon vult ad Christumire : That man feares death , that fe●res to come to the Tribunall of Christ .

You say , you are Gods Seruants , you boast of your faith , you talke of Heauen : let mee see the Caracter of Gods Seruants : shew mee the power of your faith . Expresse the desire of Heauen .

There is a secret infidelitie : our tongues and hearts are contrarie : to feare death , and to desire eternall life , are things incompatible . Volumus ab eo praemijs honorari , ad quem venimus inuiti . How can we ( sayth Cyprian ) hope for Heauens happinesse , when we are dragged thither with a fearefull vnwillingnesse ?

God is not bound to make euerie Saul a King , that only seekes for his Fathers Asses .

To conclude , if we be Gods Seruants , why doe wee feare to goe to God ? If wee feare to goe to God , how are we Gods Seruants ? Simeon desired to be gone : and we will leaue him , and so passe from the Seruants condition , to the Lords Dominion .

The Seruant was dutifull , and the Lord is powerfull .

Lord

IS the chiefe word in the Text , and the chiefe word for the time : For we see the Hearse of a dead Lord , and we heare the power of a liuing Lord .

There are many in earth , who are called Lords , but they are Lords of earth , and those Lords are earth , and those Lords must returne to earth , as you see this day fulfilled in your eyes . He , who is the sonne of Ioseph , Lord of Egypt ; the sonne of Iacob , Lord of Caaaan : who is the sonne of Isaak , who is the sonne of Abraham , who is the sonne of Nachor , who is the sonne of Sem , who is the sonne of Noah , the sonne of Adam , He is the sonne of Dust.

There is a Lord of Lords , who hath the power of life and death , who rayseth out of the dust , and setteth with Princes : who powreth contempt vpon Princes , and layeth their honour in the dust . For none of vs ( saith the * * Rom. 14. 7. Apostle ) liueth to himselfe , and no man dyeth vnto himselfe . For whether wee liue , wee liue to the Lord : and whether we die , we die to the Lord : whether wee liue , therefore , or die , we are the Lords .

The very word which Simeon vseth is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Lord , sayth Varinus , hath reference to a Freeman . Master , to a Bondman . Intimating in the very proprietie of sillables , that man is a verie Bondman , vnder the despoticall power of God .

Which principle of Religion , the light of Nature seeth .

In a storme at Sea , a a Ionas 1. euery Idolatrous Mariner calls vpon his God : In a drought at Land , b b Osc. 7. euerie Churle howles vpon his bed : euen those who neuer thinke on God in their life , will call vnto the Lord for feare of death .

But by the light of grace , c c 1 King . 18. Elias in his agonie : Ionas d d Ionas 2. in his furie , Lord , take my life ; ( death they desired , but death by God permitted . ) The Apostles in their feare , Lord , saue vs , wee perish . The thiefe in his paine , vpon the Crosse , f f Luk. 23. Lord , remember me when thou commest into thy Kingdome . Stephen g g Act. 7. vnder the stones , Lord Iesu , receiue my spirit . h h Act. 9. Saul , cast downe from his Horse , but cast downe lower in his soule . Lord , what wilt thou haue me to doe ?

Lord , Lord , is the Eccho of miserie , is the suppliant for mercie .

Saint i i In Psal. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homi. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Basil giues the reason , GOD created 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the inward man of the soule . God fashioned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the outward man of the bodie . And God ioyned soule and bodie together , with an incomprehensible vnion .

Fire and Water are not so contrarie , as flesh and spirit . Tell me then , what are the strings ? what the buckles ? what are the cords of loue ? what slime of Euphrates ? what Gumme of Arabia ? what Cement and Glue doe ioyne an immortall , incorporeall , insensible soule , in a house of Clay , in a bodie of earth , the most grosse , most base , most solid element ? Surely , wee are wonderfully made : None but God did compose vs ; none but God can preserue vs ; none but God , by his permission , or direction , ordinarie , or extraordinarie administration of second causes , can dissolue vs . He with a breath gaue vs breath : he with a word takes away our breath : and all our thoughts perish .

Let no Asa trust in his Phisitian : no Naamans trust to the Riuers of Damascus : no Absolon to the lustre of Beautie : no Maximus to the strength of an Elephant : no Herod to the flattering clamour of Idolizing People , that wee are not men , but Gods . Those , who in regard of their constitutions , communicate in the sanguine of the Rose , and in the snowie beautie of the Lilly ; their bodies are ( sayth Saint Chrysostome ) but nidus hirundinum . A Swallowes nest , composed of durt and straw : they are no fairer then Ionas Goord a Worme strooke it at the root , and the Goord withered . The greatest Lord that liues , may make King Philips Fable , his Motto , and Morall .

* * Lucian . Menippus , the Satyricall Philosopher , meeting Mercurie in the Elizian fields : amongst all the ghosts , would needs know , which was Philip the great King of Macedon . Hee ( quoth Mercurie ) is Philip of Macedon , that hath the bald head . Menippus . I know him not by this , for all their skuls are bald . Mercurie . Hee which hath a flat nose , is Philip of Macedon . ( Menippus . ) Why , all haue flat noses , ( Mercurie ) Hee with the hollow eyes , is King Philip of Macedon . ( Menippus ) Why , all haue hollow eyes , bare teeth , naked ribs , open pores , disiointed members , all are carkasses . Mercurie . Why then , Menippus , in death there is no difference betwixt a King , and a Beggar .

We must say , that he that was Lord of Salomon the Prince , he was Lord of Simeon the Prophet . Wee must say with Iob , the Lord giueth , and the Lord taketh away . The ballance of life and death , in which the highest , and lowest are weighed , is onely turned by the imperiall hand of God .

Simeon therefore , as in the rest , so in this , hee is curious to die , hee asketh death of him , who only hath the power of life and death : So absolute a power , that as the Psalmist speaketh , Dixit , & facta sunt : hee spake the word , and all things were made . So , Dicat , & non sunt : let him speake but a word , and all things will bee marde . Therefore Simeon , to the dutie of a seruant , and the power of a Lord , addeth Secundum Verbum tuum : according to thy Word . Knowing , that it is the dutie of a seruant , to depart at the least word of his Master .

Secundum Verbum tuum .

THis clause is plainely interpreted vers. 26. Simeon had a reuelation by the holy Ghost , that hee should not see death , till he had seene Christ . This was Gods word , and this was a certaine word ; but yet looke into this word , and for one certainety , you shall finde two vncertainties .

First , the Text saith , Expectabat consolationem : hee expected the consolation of Israel . To see Christ , he was certaine : but when to see Christ , hee was vncertaine .

Againe , he was to liue , till Christ came , that was certaine ; but whether hee should then immediately die , that also was vncertaine . Nicephorus saith , he dyed presently at that instant . But the Scriptures and Apostolicall Fathers are altogether silent ; therefore it is dangerous to be confident . Simeon therefore had an absolute certainty of life , no absolute certainty of death .

No more had Moses and Aaron , they were certaine to die , and neuer to enter into Canaan : but they were not certaine , when they should see Canaan from the Mount , and so die .

Hezekiah that was promised fifteene yeeres life , must so be vnderstood , as he was threatned a present death ; both condicionall and limited to the order of second causes , which haue not in them an absolute necessitie , but a voluble contingencie . God did not make Hezekiahs body impassible against externall violence ; nor incorruptible against internall corruption : But thus saith the Lord : I haue heard thy prayer , I haue seene thy teares , I will adde fifteene yeares of strength . I will repaire the defects of nature , and extend them to a possibilitie of fifteene yeeres , with an implicite condition of thy repentance , and so of thy liues continuance . Yea , to goe a little farther , that which Christ said of the day of Iudgement , is applyed by the Fathers to the day of death , that neither the Angels , nor Christ the Lord of Angels , doth know that day and houre , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Hee knoweth that , saith Nazian , as God , but as Man , he doth not know it . I am not ignorant , that the Schoole and some of the Fathers doe interpret those wordes in another sense ; But Bernard , Ambrose , and Chrysostome doe concurre with Nazian ▪ affirming that Christ , as man did not know it : not because he could not , but because he would not . Ne a a Bernard . eam ignorantiam feramus molestius , quaecum Christo & Angelis , nobis est communis : that wee may beare that ignorance patiently , which is common to vs with Christ and his Angels . Many men ( I confesse ) are sicke of lingring consumptions , the infallible harbingers of death ; and yet they are not certaine of the moment of their consumption .

Many at the beginning of their sicknesse , feele in their hearts , a presage of their death : and yet they languish in hope , and know not the certaine houre of their dissolution .

The generall rule remayneth , that Simeon knew not , that no man knoweth the place , the manner , the moment of death .

First , not the place : and it is no great matter , since Rachel dyed in the high-way , aswell as Iezabel in the streets : since Iosias and Achab both dyed in the field : since Saul and Ionathan dyed both in one battell , and their carkases were hung vp as Trophees of a bloudie Victorie in a barbarous Citie .

Will you heare a Philosophicall comfort ? Earth , you know , is the Center , & heauen is the worlds circumference . If any man shall draw a Circle with his pen , with a point in the middest of the Circle , the Circle is equally distant from all points of the Circle , vnto the point of the Center . There is therefore , from all parts of the point and Center of the earth , an equall distance to the Circle and Circumference of Heauen . What matter therfore though the bodies of the Martyrs were intombed in the entrailes of wilde beasts ? though their ashes were scattered vpon Rhodanus ? though their carkases were made a prey to the fowles of heauen ? What glorie was it to Martials flie , though it were buryed in concreted Christall ? what shame to Naboth , though his bloud was licked vp of Dogs ? What hurt to the Virgins in the sack of Rome , whose bodies were vnburied vpon earth , whose soules were receiued into heauen ? Nec viuorum culpa , qui non potuerunt praebere ; nec mortuorum poena , qui non potuerunt sentire : De Ciuit. Dei . l. 1. It was neither ( saith S. Augustine ) the fault of the liuing , who had no power to bury the dead , nor the punishment of the dead , who had no sense of the afflictions of the liuing .

We know not the manner of our death , 2. Manner . and it is a very trifle .

Iob compares man to a flower : Esay to grasse : Iohn B. to a tree . Is it any great matter whether the flower be cropt , or the grasse be mowed , or the Axe be laid to the roote of the tree ?

At the death of Christ there were three crosses ; vpon those crosses were three persons ; The Theefe blaspheming , The Theefe repenting , The sonne of God praying . Quid similius istis crucibus ? quid dissimilius istis pendentibus ? What more like , ( saith S. a a De Ciui . li. 1. Augustine ) then those crosses ? what more vnlike then those persons ?

We doe not know the time of our death , 3. Time . and it is good for vs , we doe not . In nature b b Seneca . peior est letho , timor ipse lethi , the feare of death is more terrible then death . Caesar had the death he desired : and surely that hee deserued , to die suddenly by the hands of the Senators of Rome .

But Nature hath onely a Trumpet of lead , the Arke of God hath a Trumpet of siluer . Looke no farther then to another song in this Gospell .

Zacharias song agrees with Simeons song , Luke 1. 54. 55. That wee being deliuered out of the hands of our Enemies , might serue him without feare , all the dayes of our life .

Men would serue God , as they do their seruants , with reuersions . In vltimis diebus mortis : in the last daies of their death : but God will be serued , In omnibus diebus vitae : In all the daies of our life .

Nature saith , O ciues , ciues , quaerenda pecunia primùm , virtus post nummos first : seeke gold , and then serue God : first betray Christ , and then buy a field of blood to bury strangers . First make many beggars by vsury and oppression , and then build an Hospitall , the monument of a bloodie deuotion .

But grace saith , c c Mat. 6. Quaerite primùm regnum Dei : first seeke Gods Kingdome , and all things else shall bee cast vnto you . All the rubbish of the worlds treasure , are but castings ; adiectanea , chippings and shauings , compared to the Pearle of heauen . Vt dum semper ignoratur , quasi proximus esse credatur . id . Bas. vt nec impij desperarent , quasi nullum tempus relictum poenitentiae , nec boni , quasi longum tempus patientiae . Latet vltimus dies vt obseruetur omnis dies . Therefore ( saith S. Augustine ) We know not our last day , that we may obserue euery day . Epicures and Balaams that haue liued ill , a a Cyprian . quando anima in extremis labris , when the soule sits on their lips , to take her flight , then they send for their Minister , to teach them to dye well .

We may then giue you a little Opiat diuinitie to benumbe you ; wee cannot giue a cordiall to secure you .

We may tell you , that one b b Ser. Par. 38. Bor. vnus latro in fine bene poenituit , ille quidem vt nullus desperet , solus autem vt nullus praesumat . thiefe went from the gallowes to glory : but we must not conceale that God opened the mouth of one Asse , which is no priuiledge for common Asses . And yet I will be liberal on Gods part ; I will promise heauen assuredly to that sinner , that doth repent but one day before he dies .

You heare this mercy with greedinesse ; turne not the grace of God into wantonnes : be sure you repent one day before you dye , whereof you cannot be sure , except you repent euery day .

God at some times , ( it may be at this time , ) doth touch your harts . c c Ang. conf. Deus in meloquebatur , & ego nesciebam : When good motions come into our harts , God speakes , and we doe not know it .

If you quench the Spirit : the Spirit bloweth where it listeth , and when it listeth : You know not therefore , whether if to day you will not heare his voice , Aug. de verbis Domini . to morrow you shall heare his voice . Nemo promittat sibi , quod Euangelium non promittit : let no man promise to himselfe , what the Gospell hath not promised .

God hath promised grace to the penitent , but God hath not promised grace to morrow , or life to morrow to repent . How can there bee peace in the conscience , when the whoredoms , and witchcrafts of Iezabel remaine in the Soule ? There is no peace to the wicked , saith my God .

If Simeon had not repaired his soule in life , he neuer could haue had the settled peace of conscience in death .

But peace in death is the fruit of a sanctified life , is the end of Simeons petition , is the end and period of the Sermon .

In Pace .

WHich peace was implicitly promised to King Hezekiah in his life : explicitly vnto Abraham in his death .

Let there bee peace in my daies , was Hezekiahs prayer , Esay 39. 8.

Thou shalt goe to thy fathers in peace ; this was Abrahams promise , Gen. 15. 15.

Not that we are to thinke , that Peace was onely communicated to Hezekiah in Life , to Abraham in Death . But to expresse in their persons , the worlds passions .

Euery man is either a Diues , dreaming of nothing but ease and peace in life :

Or a Balaam , desiring nothing but grace and peace in death .

It is a vulgarisme of note ; Such a man died like a lambe , though he liued like a Lion .

As though Consumptions may not spend our cholericke humours : Apoplexyes may not stop our vitall passages : Palseys may not take away our speech : Dropseys may not exhaust our spirits . There are many defects in nature , that may cause men to die quietly , but not religiously .

Sisera , after a draught of milke , was no more sensible of the hammer of Iael , then Holofernes , after a tunne of wine , of the sword of Iudith .

Looke therefore to the Text , vnto Simeons peace . Which whether you interpret with Euthinius , pro pace cogitationum : for peace of mind , opposed to doubting : Or with Cyprian , pro pace securitatis : for peace of securitie , opposed to falling : or with Irenaeus , pro pace mortis : for peace in death , opposed to labouring : or with Origen , pro pace conscientiae : for peace of conscience , opposed to despairing : In all these , the rule of Bernard is certaine . Vis in pace mori , sis seruus Dei : would you die in peace , you must serue the God of peace .

No Simeons seruice . No Simeons securitie .

Wee are not to doubt , but Simeon prayed for that peace , which Christ promised , Iohn 14 27. Pacem meam : My peace I giue vnto you . Christs peace is the peace of a Christian. But Christs peace is ioyned with , Iugum meum ; my yoake : crucem meum ; my crosse : seruum meum ; my seruant : verbum meum ; my word : and then pacem meam ; my peace .

He that takes vpon him Christs yoake by obedience actiue ; Christs Crosse by obedience passiue ; hee that serues Christ in conscience , and according to Christs word , in science : let him neuer doubt , but that in all duties , in all crosses , in all seruice , in all controuersies , he shal haue Gods Angell to comfort him in a furnace of fire . Let him neuer doubt but that the sting of death shall be extracted , the power of hell shall be conquered , the gates of heauen shall be opened , the bosome of Abraham shall be prepared , and hee in the eternall peace of Saints and Angels shall be glorified : vnto which peace Simeon is long since ascended : Where it is best to leaue him : It being iust , that as we found Christ in the armes of Simeon ; so wee should leaue Simeon in the armes of Christ : there being no better way to end , then with the peace of God , which passeth all vnderstanding , and surpasseth all commending .

But though I haue done with Simeon , I haue not begun with the paralel of Simeon : it being an vnreprooueable custome in Gods Church , that as you reade , 2. Chron. 32. 33. that all Iudah and Ierusalem did honour Hezekiah at his death : so for Ambrose to honour Valentinian ; Satyrus , Theodosius ; for Nazian ▪ to honour Basil ; Gregorie , Gorgonia ; for Eusebius to honour Constantine ; for Augustine to honour his Monica ; Hierome his Nepotian ; for vs to powre out a sacrifice of thankesgiuing , for the religious life , and Christian death of the Saints of God . Only we must remember , that wee are Preachers , and not Orators ; we must not speake for affection , nor for faction . a a Praese . aduersus Haereticos . Nullubi citius proficitur , quàm in haereticorum castris : Ibi enim esse , est magnum esse . A man ( saith Tertullian ) is neuer more easily , more speedily , more hyperbolically magnified , then among Schismatiques and heretickes : to be one of their faction , ( though otherwise neuer so vnworthy ) is to bee a man of estimation . Euery mole-hill is made a mountaine , where partialitie swayes the ballance .

I will seeke no farther then the Text , wherein I finde Dominum and Seruum , both titles giuen to Princes .

I said , Yee are b b Psal. 82. 6. Gods : there is the title of a Lord ; Dauid the sonne of a c c Psal. 186. 16. handmaid , there is the title of Seruant . These two titles shall bee to mee , as Hercules Pillars ; Nequid vltra : nothing beyond them , nothing but contayned in them .

First , I will consider him , as a Lord of men . Secondly , as a seruant of God . So shall we giue vnto Caesar that which is Caesars , and vnto God , that which is Gods .

He was a Lord whose Hearse wee here attend ; And a Lord , as Elizeus was a Prophet , with a double mantle of Honor. .

His Baronie of Ruthen extended from Edward the first .

His Earledome of Kent extended from Edward the fourth : yea , and so extended ( witnesse his armes of vnstained Honor ) that as his Progenitors receiued Honor from the royall fauour of Princes ; So they continued their Honour by loyall seruice to their Soueraignes .

I confesse indeede , that many times , the vertues of our Progenitors , are but fig-leaues , to couer the nakednesse and worthlesnesse of our owne persons . But yet , saith * * In Psal. 1. Basil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : A greene leafe doth giue a beautie to a golden Orrenge . So Antiquitie , that perpetuates the siluer cord of Honor , to posteritie ; it giues a lustre to Nobilitie . A lustre it giues , and yet it is but a blazing Starre , and Meteor , compared with the fixed Starres of our owne vertues .

Descend we therefore to the person of this Honorable Henry , and let vs search without fraude , or flattery , what Heroicall vertues commended him to his King : what Politicall vertues commended him to his Countrie ; what Oeconomicall vertues commended him to his seruants .

Alas , you know that he was troubled with many infirmities ; as S. Paul writes of Timothy : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euen in the paine and daily crudities of his stomack . He might say with old and honorable Barzillai , 2. Sam. 19. 32. that he was a very old man , ( three score and fourteene yeeres old ) that he could not heare the voice of singing . Deafe many yeeres . What then were the motiues vnto Queene Elizabeth of immortall memorie , to inuest him ? to King Iames of incomparable iudgement , to continue him in the Lieutenancie of this Countrie ? To communicate vnto him the supreme image of their owne glorie . If the times had beene secure , the charge had not beene so honorable nor so obseruable ; because goodnesse and vertue are not euer respected in times of safety . * * 2. Sam. 18. Cashi runneth by the mountaines , and Ahimaaz runneth by the plaines , and both vnto Dauid . But in times of danger , when the Common-wealth was like to the Moone , subiect to alteration , and change , that in those times he should be honored with such a charge , might seeme to be no other , then to lay Pelion vpon Ossa , one burden , vpon another . There can be no other reason giuen , then what * * In obitu . Ambrose said of Theodosius , Senior aetate , validus fide ; hee was feeble , but hee was faithfull . Hee was a Barzilla , a louer of his King , a louer of his Countrie . I know , you remember the times of feare and amazement in Eightie eight . When the Buls of Rome roared , the Cannons of Spaine thundred ; when Traytours were bred in our owne bowels , Horse-leeches were shipt to sucke the Countries bloud ; Then by the care of this Honourable Lord , your Troupes were trained , your Armorie was surueyed , your people by his presence were incouraged , your villages and townes were guarded , your Captaines and Leaders were counselled , all things without excesse of charge , without corruption and falshood , without partialitie and hatred , were sufficiently prouided : and hee and you for your mutuall and faithfull offices , were of the Queene and Councill most remarkeably honoured .

You know that when your late great Queene was translated from a Crowne of earth , to a Crowne of Stars , that there was need of a skilfull Pilot to rule and sterne the ship of State , in so sodaine a storme ; which how well it was gouerned ; how carefully and loyally your peace , against all male-contents , was preserued , your selues can best relate it , whose feares made you most sensible of it . To conclude therefore the commendation of his Heroicall and Noble vertues , wee may inuert the speech which Tacitus * * Verba Taciti de Galba . Omnium iudicio indignus Imperio , nisi imper asset . reporteth of Galba the Emperour , Omnium iudicio , indignus Imperio , nisi imperasset . Such infirmitie , by all mens iudgement , had beene vnfit for gouernment , had hee not beene Gouernour .

For his Politicall vertues , which commended him to the loue of this Countrie , I require no other Iurie , then your eyes and eares . It is the contemplation of the Singer of Israel , that Iustice and Peace haue kissed each other . It is true in many what S. Austen hath paraphrased , Vnam vis , & aliam non vis : some men are so tyrannous , that they will haue nothing but extreme iustice ; some men so effeminate , they would haue nothing but disordered peace . It was a question of State , recorded by Suetonius , whether it were worse to liue vnder Nero , where a man might doe nothing ; or vnder Claudius , where a man might doe any thing ? Our Honorable Earle caused Iustice and peace to kisse each other .

Iust he was , a Salomon , that no harlot could deceiue him : mercifull he was as Dauid , that no iniury , no , not that which concerned his Honour , his Barony , his estate , could habituate in him an Italianate , and eternall malice . When the Lawes of the Kingdome had determined his right and title , his owne heart was Chaunceler , to quench the fire of contention .

Iust hee was , to keepe the Countrey free from the sonnes of Belial .

A peace-maker hee was to compromise , and to end vnchristian controuersies .

Iust he was , and feared not the gratest . Louing he was , and contemned not the least .

I can remember , that when I was brought vp at the feete of this Gamaliel , that euery Thursday ( which is now by Gods direction , contrary to your first resolution , the day of his memoriall ) hee rode to a neighbour-Towne of Amptill , where he first frequented Gods Temple ; to heare a Sermon , and to offer vp a sacrifice to God ; and then consulted with the Iustices , and Officers of trust , for the peace of the Countrie : There might you see euery Thursday as at the Poole of Bethesda , the Orphant and the widdow , the poore and afflicted , seeking and finding of comfort : There the Rec●sant and ill-affected subiect , were conuented , examined , perswaded ; and if all would not serue , restrained , from infecting the credulous multitude .

So that Gods Religion was countenanced , the oppressed were succoured , the darnell was seuered , the peace and ciuilitie of the Country , by such a solemne and ordinarie meeting , was maintained .

If I speake false , accuse me : If I speake truth , testifie with me : for many of you know the substance , when I remember onely the shadow .

For his Oeconomicall vertues , as he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Lord of a Family : three things are obserued by the Philosopher .

First , the choise of a wife .

Next , the entertainment of seruants .

The third , the care of our estate , that wee bee not hurtfull , but helpefull vnto others .

The Wife is the first : for she either is our helper , or our tempter ; our good , or our euill Angell .

But before I can speake a word of her , of whom I learned first to speake , I must make a a Conf. 1. Saint Austens confession . Pudet me illius aetatis , in qua me vixisse non memini : I am ashamed of my infancy amongst you , in which I doe not remember that euer I liued .

But could I remember , what some of you haue told me , ( whom I am bound to beleeue ) I should heere giue publike thanks to God , that hath called me to his Ministery , vpon this occasion Collater ally to honour her memory , who for her recreation , vouchsafed to instruct me in the Alphabet and elements of learning .

I beseech you giue way a little to my affectionate thankfulnesse , if I interueyne our Earles honours , with his wiues vertues .

Her first lifes blood was deriued from ancient Gentrie , but her seruice in Court , her excellence of body , and graces of mind , transplanted her into the stock of more ancient Nobilitie .

Our Earle found her the Widow of that great Earle , Edward of Derby , found , and a while kept her , a most beloued , louing , gracious , compassionate , religious , and noble Lady : whose vntimely death without issue , deuided a paire of honourable Turtles , deuided their bodies , but not their soules ; 34. yeeres hee spent , as a mourner of her Funerals ; deuided their bodies , but not their loues ; for though her body lyes buryed at great Gaddesden , which necessitie did enforce ; yet all that Iacob could doe for Rachel , he hath done for her , in ioyning her piller vpon his owne sepulchre , making one indiuiduall monument for them both , in this Chappell ; to testifie to all the world that happy vnion , of which , neither life nor death could make a disiunction .

Such was his Lady , such was their loue .

I would to God the discontentments of great Lords and Ladies did not make it remarkeable . What a shame is it , when our honourable mariages are like that of Pompey with Iulia , of Anthony with Octauia : which are not made to vnite hearts , but houses ; nor to ioyne affections , but factions : the issue being as fatall , as the beginning was vnfaithfull ? But I had rather powre foorth prayers to God for reformation ; then spend vnregarded words of reprehension .

Let it suffice , that they there lye together in one graue , of whom you cannot iudge , whether their honour were greater , or their loue .

The next thing in a family , is the entertainement of seruants : which this Honourable person knew best to chuse , because himselfe had been a seruant . Though hee was borne of a most Noble family , yet being a younger brother , ( as the vniust , yet vsuall custome of our Country is , ) hee was compelled by necessitie to serue in a Noble Familie : but after , was preferred to the seruice of the late Queene of happy memory . In both which he gained such experien●e , that hee knew with Iacob how to reforme his houshold : that no Idolatrous Baalite , no Idle-bellied Cretian , no prophane Esau , no Ruffian Lamech , no blasphemous Rabsache , no inordinate persen , should by his will and knowledge , shrowd their abominable vices vnder his Honourable vertues . Hee well knew the sharpe speech of a a Dioge . Laer. in V●a Arist. Aristippus , who replied to a wonderer of a great traine of seruants : At plures muscas in culina : hee had not ( saith the Philosopher ) so many seruants in his Hall , as he had flies in his Kitchen . Seruants , who are fed like great horses , onely for pompe and shew , are vsually irreligious and vnprofitable creatures . But those seruants whom hee intertained , those he trusted , accounting it a French lightnesse , to intertaine a few Pyes , and to change them as often as their Liueries .

His ancient seruants , fit for a setled and an Honorable house , sufficient for their number , and extraordinarie for their qualities ; whereof some had continued with him tenne yeeres , some twentie , some thirtie , some fortie yeeres , those ( according to the meanes and measure of his estate ) he rewarded at his death . Others , who serued him lesse time , hee honoured either with a Ring of remembrance , or comforted with halfe a yeeres wages for their present maintenance . Generally he commended them all to his Honourable Brother , that howsoeuer they had lost a louing Lord , yet they might find a Noble Master .

It was a great part of his care at death , that his seruants might be prouided for the meanes of life .

I must not forget to conclude this point , with the remembrance of another Legacy . Our Noble Earle did so remember his owne seruants , as he did not forget Gods poore seruants : 50. pounds he allotted by his will , to be distributed to Christs brethren , to feed them , to clothe them , or in such manner to comfort them , as their necessitie required , and his brothers iudgement should order ; that as his soule was to bee comforted by the blood of the Lambe : So , ( as Iob speaketh ) the loynes of the poore might bee warmed with the fleece of his sheepe .

The third point was the care of his estate , which , as he publisheth in the Record of his Will and Testament , he found almost ruinated , by the vaine prodigalitie of Richard Earle of Kent . He knowing therefore that Honour without meanes , is but a glorious burden , but the Tower of Babel , the seminary of confusion , he made a carefull frugalitie , the fuell of his continuall hospitalitie .

Great things by prouidence are attained , by prodigalitie ruinated .

You reade in the 15. of Luke of a prodigall sonne , in the 16. of Luke , of a prodigall seruant : and prodigalitie brought both to beggery ; the one with shame a a Luke 15. 21. came crying to his father ; the other said , he was driuen to b b Luke 16. 3. 4. cozen his Master .

Our honourable Earle therefore professeth in his Will and Testament , that hee did not build yonder Monument of stone for any vaine glory , but as an Emblem to his posteritie , that their house was ruinated by Richards prodigalitie , was restored by Henries frugalitie .

Such a curse followeth Absolon :

Such a blessing followeth Ioseph .

I call not euill good , I apparell not vice with the Liuery of vertue . It was not basenesse , but prouidence that laid the foundation ; It was not oppression , but time , that finished this building .

You of this Parish know his voluntary contribution to publike charges , whereof hee was freed by Law . You of the Country know his perpetual hous-keeping , his relieuing of the poore , his feasting of whole Townes at publike times , and solemnities .

He knew full well , that a man may better cheape keepe a constant and good house , then an vnconstant and wicked harlot . In one word , Iacob prouided , and God prospered . But all these Heroicall , politicall , Oeconomicall vertues are common vnto Traian , aswell as to a Christian ; all these things without grace , are not a naturall , but a painted floure of glory .

Except wee can find that he was as good a seruant of God , as he was a Lord of men ; omnis humana Iustitia simil●s est corpori caput non habenti : All humane Iustice ( saith Lactantius ) is but like a body without a head ; Is but the shadow , Is not the substance of vertue .

Let vs leaue him therefore as a Lord of men , and consider him as a seruant of God .

To expresse which attribute of a seruant , I find two other words in the Text ; the first doth expresse the duty of life : the second doth afford securitie in death .

I Secundum verbum , according to Gods word in liuing . 2. In pace , according to Gods will in dying .

His life was secundum verbum , according to Gods word , whether you consider his publike or his priuate deuotions .

His publike deuotions in fauouring and honouring the Lords Prophets ; like another Obadiah , he fed them at his owne Table , hee vsed them with all respect of their calling , he accounted them as the Angels of Gods Church , and not as many politikes doe , the basest of Ieroboams Priests : Hee knew that those that serued at Gods Altar , were not to bee accounted as the retriment of the people . It being an infallible consequence , that he who despiseth Gods Ministers , doth contemne God in his Ministers . If Christ be Christ , Christians will honour the Ambassadours of Christ .

Atheisme is the mother , and contempt the daughter of prophanenesse .

Next , his deuotion appeared in the doctrine and discipline of truth ▪ against superstitious Idolatrie , and ignorant noueltie .

Let me record what I know , what he knew and professed , ( For although Iuy cling about the Oake , yet is not the fruit of the Oake . ) It cannot be denied , but that some that had more zeale then knowledge , and I feare ( notwithstanding their frequent lip-labor ) more knowledge , then conscience , ( I am sure more sacrifice , then obedience ) shrowded themselues vnder his protection , which through the defect of his hearing , hee could not auoid , being compelled to entertaine such , as the partialitie of some about him did commend vnto him ; but for his owne iudgement , he euer desired men of religion , void of ostentation ; men of conscience , free from faction : accounting the established Apostolicall discipline of the Church of England , to be preferred before the lunacies , and Fansies of Consistorian confusion .

Lastly , his publike frequenting of Gods Temple , ( not his priuate Chappell ) where ( through want of hearing ) he was rather a Spectator , then an Actor , gaue so good example to his houshold , to the Inhabitants of the Towne and Country , as the good that came thereby , did testifie to all the world , how much it concernes euery great person , to bee either a Michael , a Leader of Angels , or a Lucifer , a Captaine of Deuils : I expresse my selfe . Truth and Religion seeke no corners , no woods , no chambers , no places , no persons , of darkenesse . God doth giue that blessing to the publike Temple , that he doth not giue to a priuate Chappell ; Indeede they are Chappels of ease , more for their ease , then their honor . As though we cannot adore the God of heauen , except we be attended like Beronice , with pomp on earth . If at the day of Iudgement we shall all stand in the Valley of Iehosaphat : If the foure and twentie Elders doe cast their Crownes at the feet of the Lambe : I beseech you , must we ( for flate ) contemne the publique assemblies ? Our most noble , most humble Earle , knew , that in respect of our sinnes , the bloud of the poore Virgins Sonne doth equally wash the soule of a Lazar , aswell as of Caesar. Therefore as there is but one common saluation , so there ought to bee a common , and a publique , and a ioynt humble Inuocation .

His priuate deuotions were performed without a Trumpet : I will not make them more by Arte , then they were in heart . Pray hee did : pray hee did euery morning and euening ; pray hee did in his owne person ; pray he did in his Chamber , without any other witnesse , then the witnesse of a broken spirit to God . Some one ( necessarily ) saw , and obserued him , ( as Daniel was obserued to pray towards Ierusalem , ) but he did not pray to bee seene , though hee was seene when he prayed . As Christ went vp to Mount Oliuet , which mountaine he chose for solitarinesse , not for greatnesse .

His prayers ended , his bodie refreshed , his minde quieted , the rest of the day he spent in reading the Scriptures and the Commentaries of holy writers , in reuoluing the Histories of Church and State . In few words , the vanities of the world did not draw him from a constant and continuall course of Pietie . So that the latter part of his life , was like the daily reuolution of the Sunne , in a seasonable and infallible and a certaine Spheare of Vertues .

His death was the last Sceane of all his labours , Death . which ( as I was informed ) was like to Simeons in the comfortable peace of his soule . Great is Gods mercie , when the earthly Tabernacle of the bodie doth so sensibly decay , that wee finde our deaths , before we feele it . His body , you know , was ploughed with furrowes of age , which caused him to keepe his bed , before any ( but himselfe ) saw his period . A Phisitian was sent for , whose presence is mixed with feare and comfort ; but to him , who was prepared , his Phisitian brought neither confort , nor feare .

He reioyced , that hee trusted not with Asa in his Phisitian , but in his God . And according to that confidence , hee exhorted his affectionate brother , with words of grace and pietie ; He put his house in order like Hezekiah , and with great patience expected the howre of his dissolution . His want of hearing excluded all possibilitie of externall comfort , but he felt a Comforter within , which none can tell , but he that enioyes him ; yet the inward ioy of his saluation , sent forth ( as Austen speakes of the Egyptians ) quasdam eiaculationes : certaine winged darts vnto Heauen . His heart was like a Furnace , and his words ( though short ) were as so many sparkes of deuotion . I haue a relation from his Chaplaine , to whom in priuate hee disclosed the burden of his conscience .

His bodie being decayed with age , and wearied with sicknesse , our Aduersarie , who is a seeking Lion , sought to deuoure him : His priuate confession shewed the particularitie of his temptation .

The Deuill presents to his melancholy fancie , the power of Witches ; tempting him to conceiue , that for his sinnes , God had forsaken him , and giuen him ouer to the malice of Sorcerers ; striuing to make him thinke that this his weaknesse and sicknesse , was hot a defect of nature , but an effect of Satan . Thus was our good Earle winnowed ; but he that prayed for * * Peter . Peter , prayed for Henrie , that his faith might not faile .

And faile it did not ; Gods Spirit brought vnto his memory , the mercie of God to Dauid repenting , the power of God against Balaams cursing ; and now he found the comfortable fruit of reading the Scriptures , in them he found Balme of Gilea● , comfort and consolation against the power of hell and darknesse . Hee concluded an humble confession , with a firme resolution : that God would bee mercifull ( as to Dauid , ) that God would bee powerfull ( against Balaam ) that God would not forsake him , notwithstanding his sinnes ; that hee would not forsake God , notwithstanding his sicknesse .

If any man d●m●und and say , Is this the peace of Simeon , where there is such temptation ? I answere ; that peace is the end of a combate ; In that soule where there is no spirituall combat , there is no spirituall peace .

For as wee teach against the Church of Rome , that our faith is not swallowed vp of doubting : So wee teach according to truth , that a true faith is troubled with doubting . When a man considers his owne demerits , then hee iustly doubts of mercy : when a man considers Christ his merits , hee firmely trusts in Gods mercy . As in a battaile , all the time of the skirmishing , there is doubt : But when the enemie flyes and is put to rout , then there is no doubt . So in the soule , all the while the Deuill flings his fiery darts , there is doubt : but when hee is conquered by the sword of the Spirit , then there is no doubt . As therefore you reade of the Poole of Bethesda ; First , the Poole was troubled , and then the sick were healed : so this noble Earle first felt a troubled spirit , to trie him , and then the ioy of the holy Spirit to comfort him .

And surely it was the holy Spirit ; for it neuer left him , after it had found him . The last words that euer man heard him speake , were three Amens to his Chapleins prayers , concluding his life as the holy Ghost doth the Scripture , Amen , Reuel . 22. 20. Amen , Reuel . 22. 21. As Christ concluded his Crosse , Amen , This day shalt thou bee with mee in Paradise , Luke 23. 43. To which Paradise , I doubt not , but his blessed soule is gone before . God grant that ours may follow after ; That we may all depart in peace , to the fruition of eternall happinesse .

Amen , Amen , Amen .