Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.

GODS ESTEEME OF THE DEATH OF HIS SAINTS. SERMON. XX. (Book 20)

PSAL. 116. 15.

Pretious in the sight of the Lord; Is the death of his Saints.

THe Psalme was composed by David, to be an acknowledgement of that favour and grace of God, which himselfe had experience of at some time or other; but when or what the particular occasion of it was, we are uncertaine. Some referre it to that escape which he made when Saul and his troopes had compassed him a∣bout, upon the discoverie of the Zi∣phites, 1 Sam. 23. 26, 27, 28. Others, be∣cause Ierusalem is mentioned in the Psalme, and Ierusalem at that time of Saul was not built, as they conclude well against the time of the penning of it; so they find also another occasion, his escape from Absolom, and that great plot, 2 Sam. 15. 14. Others include also his spirituall Conflicts, his combattings with Gods wrath, and his despaires because of his sinnes, together with some sicknesses and strong diseases, ac∣companied with griefes, and anxieties of minde; In all which he found God benevolous, and mercifull unto him, in the sense of which hee rejoyces, and (as it was his dutie) gives thankes and praises unto God. Hee saith in the fourteenth verse, hee would

make publique businesse of it, and would pay his vowes, corum populo, in the presence of all the people; and good reason hee had, for God hath oft releeved him, and taken much care to preserve his life, as hee is ever tender of the safety of all his people, for Pretiosain oculis Iehovae, &c. Pretious in the sight of the Lord, is the death of his Saints.

The words are a Simple, universall, affirmative proposition; wherein, 1. The subject or thing spoken of; is, The death of Gods Saints. 2. That which is spoken of it is, That it is pretious in the sight of the Lord. Which proposition may be resolved into these three observations.

• 1. That there bee some that are Gods Saints.
• 2. That Gods Saints doe also Die.
• 3. That the Death of Gods Saints is pretious in Gods sight.

1. There be some that are Gods Saints. Sanctorum ejus] so the vul∣gar * 1.1 Latine reades it. Misericordium] so Pagnin after S. Hierome. Beni∣ficorum] so Piscator Piorum] so Mollerus. The Kings translators have rendred it in our last English, His Saints, though they have given themselves a liberty in other places to render the Hebrew that is here by our English (Holy,) as Ps. 16. 10. hhasideka, Thy Holy one: and the Hebrew word that properly signifies holy, by our English (Saints) * 1.2 as Psal. 16. 3. Kedoshim, To the Saints. The Saint in the Text is in Hebrew hhasid, and hhasid is beneficus, and but in a secundary sence * 1.3 Sanctus: Yet whereas it is rendred by the Septuagint once 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, venerandus, venerabile, which our English translates, The good man, * 1.4 Mic. 7. 2. and once 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reverend, or as our English hath it * 1.5 Righteous, Prov. 2. 8. Yet in all other places it is translated by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sanctus, Saint, or Holy: and it seemes according to the very notion of the word in use among the Iewes themselves, a∣mong whom the posteritie of Ionadab, because of their holinesse of life, and strictnesse in religion, were called hhasidim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A∣sidaeans, 1 Mach. 7. 13. as much as, Holy-ones, Good-men, or Saints.

But not to insist farther upon the translation; The name of Saints, is given sometimes by the Fathers to holy men departed, and reigning with God, but so the word is very rarely used in the Scripture: but more ordinarily it is given to the faithfull in this life, and so the notion in Scripture is most frequent. So 1 Cor. 1. 2. To the Church of God at Corinth, called to bee Saints, or Saints by cal∣ling: So also, Eph. 6. 18. Rom. 12. 13, &c.

There is a double sanctitie, 1. Of outward profession. 2. Of in∣ward regeneration, and so the word is here more specially under∣stood; They are Gods Saints, whom he separates to himselfe, or calls unto holinesse of life; The Saints on the earth, such as excell in vertue, Psal. 16. 3.

And there is reason for it, that there be some Saints in this life, * 1.6

because that which makes Saints is attainable here; not popish Ca∣nonization, but Gods Election, Gods Spirit, Gods grace, the Merit and holinesse of Christ; as it is, 1 Cor. 1. 2. Those of the Church of Corinth were Called to bee Saints with all that in every place call on the name of Iesus Christ; Who was both, 1. a pat∣terne of holinesse, that his people might bee so by his example, and 2. a foundation of holinesse, that his fulnesse might bee con∣veyed to his members.

Use 1. If there be Saints in this life, it is against the Church of Rome, which shuts up all the Saints into heaven, and suffers none to be Saints, but such whom the Pope canonizeth. Bellarmine de∣livers it, 1. That Canonization, which is a publike testification of the assured holinesse, and glory of some, by which publike wor∣ships * 1.7 are decreed them, is pious and lawfull. 2. That this power of Canonization is only in the Pope. 3. That the Popes judgement in Canonization is infallible. But beside that, this third proposi∣tion is gain-said by men of his owne side; The practise it selfe also of Canonization was unknowne till Leo the thirds time, anno 800. or till fourescore yeares after that, till the time of Adri∣an; and it was ever anciently held, that no man can judge infallibly of anothers condition, or may admit any into the number of Saints. The ancient Church had their commemorations of holy men, and wo∣men departed, but without worship. So may wee honourably * 1.8 speake of such as are with God, and wee doe so; Luther calls Tho∣mas Aquinas, Saint, and Melanthon sticks not at it to call Anthony, Bernard, Dominick, and Francis so too. Wee seldome name those glorious Doctours otherwise, then Saint Basil, Saint Greg. Naz. Saint Ambrose, Saint Augustine. And so we use to commemorate the holy Apostles, the blessed Martyrs, and the Fathers. And thinke wee have as much liberty as the Church of Rome, to call godly men of our late acquaintance Saints, as I remember a learned and reve∣rend Bishop of ours to have called Master Greenham. But withall as the Scriptures doe, so we may also call the living beleevers, and they are so before they come to heaven.

Use 2. If there be some, let us all aspire unto that honour, to bee such as excell in vertue, to be put in Albo Sanctorum, and to have our names in the Calender or roll. Let us follow the foot∣steps of Christ, and holy men, learne of mee, saith Christ, Mat. 11. 29. for, I have given you an example that yee should doe as I have done unto you, Joh. 13. 15. And let us follow them that have fol∣lowed Christ, to take out the patternes that have beene set us by Apostolicall and holy men. In the ancienter times of more pure and fervent zeale, people were ready to runne to any lights that did burne and shine among them, to take example from them, how to regulate their lives; Hence came many religious professi∣ons,

(though since much degenerate and corrupted,) who were wonne to the immitation of those practises of selfe-denyall, con∣tempt of the world, mortifying of voluptuous affections, &c. which they saw in them. Wee might make a profitable use of the lives of ho∣ly men, and Martyrs of old or of late, to copie out their sancti∣ty. And let it be an incouragement to the study of piety and reli∣gion, to consider what honour it brings along with it, it Saints us, so that we need not be at that extreame expence and charge, which wee reade some have beene at in the Court of Rome to procure Ca∣nonization.

Vse 3. If there be some such here, and they bee men holy and religious, then take we heed that we speake not ill of such, that we abuse them not, that we open not our mouthes against heaven, against them that are Incolae coeli, Inhabitants of heaven, either by an actuall possession of glory, or here by an heavenly conversation. Devout and religious men, whose thoughts and hearts are above, doe not count this their Countrey, they doe but sojourne with us; abuse not strangers then, especially these strangers for their coun∣trey sake. Wee use to say, De Sanctis nil nisi bonum; wee should not speake any thing to the prejudice of the Saints. The Romanists are presently upon us, that we forget this rule; Sanctos Dei non esse * 1.9 peculiari honore colendos, docent omnes hodierni haeretici. So Lorichius accuses us (for we know whom he meanes.) The truth is we dare not give them divine worship, nor * 1.10 make them Gods, as the Papists (when they have wearied them∣selves in fitting their distinctions of latreia and douleia to little purpose) doe it roundly enough, and the people in their practice; But wee give them their due, and as much as themselves would be willing to re∣ceive, as wee gathered from the be∣haviour of the Angell that was sent to Iohn, Apoc. 19. 10. But in the meane time, while they make a thri∣ving trade of the flattering of the Dead, they neglect and abuse the living Saints, not only writing a De∣le in their Indices expurgatory upon the testimonie of Pius or Prudens given by some more ingenuous men of theirs, to some of our Divines in particular; but also traducing the whole estate of our refor∣med Churches for schismaticall, and hereticall.

Use 4. If there be some Saints of God here, let us choose to be of their acquaintance, and keepe their company, because they doe best of all know the way to heaven; and it is good to goe safely that journey, by direction of the best and most skilfull guides, lest we misse it in those places where the way turnes, or where the path is not so well beaten as the other Roade.

2. Gods Saints doe also die. The Death of his Saints] Holinesse frees not from death. Abel, Noah, Abraham, Moses, David, the Pro∣phets, the Apostles, the Fathers, are all dead. Your Fathers, where are they? and the Prophets, doe they live for ever? Zach. 1. 5. God cuts off both the righteous and the wicked, Ezek. 21. 4. The righteous perisheth, and the (hhasidim) the mercifull men, or the men of god∣linesse are taken away, Es. 57. 1. Yea, and often-times as Menander, * 1.11 was able to observe it, Whom God loves best hee takes soonest. An observation much like that, in 1 King. 14. 12, 13. That sonne of Ie∣roboam, who only of that family had some good thing in him, was taken away young.

But whether sooner or later, their holinesse frees not from * 1.12 death: rich gilding upon an earthen pot, keepes it not from brea∣king. They are made of the same mettall, of the same clay with other men. The Apostles that brought the treasures of grace to the * 1.13 world, were themselves, Testacea vasa; so Saint Hierome: Vasa fictilia; so Saint Gregorie, but only earthen vessels, 2 Cor. 4. 7. Clay in the hand of the potter; Es. 64. 8. And therefore all things in this respect come alike to all, Eccl. 9. 2.

Use 1. If such die, then Death is not alwayes evill; for sure it is not evill to them to whom all things worke for good, Rom. 8. 28. The sting of it is gone. And though it have not a pleasant looke to entertaine us with, it is but as a rude groome that opens the gate by which we must passe to a better place, and to better company. The godly have many advantages by death, 1. Rest from their la∣bours. 2. A Crowne when they have finisht the race, 2 Tim. 4. 7, 8. 3. Freedome from danger of sinning any more, Rom. 6. 7. * 1.14 4. Death frees from a possibilitie of further dying, 2 Cor. 5. 1. Let mee die, saith Seneca, and what hurt comes by that? I can bee bound no more, I can bee sicke no more, I can die no more.

5. They goe presently to God. While we are at home in the body, wee are absent from the Lord: Wee are willing rather to be absent from the body, and to bee present with the Lord, 2 Cor. 5. 6. 8. I desire to bee dis∣solved; to bee with Christ, Phil. 1. 23. 2 Tim. 4. 6. Wee wrong death, when we call it horrid, it is sinne which makes it to be so, else it is but conceit. There is often more paine in a tooth-ake, then in dy∣ing. Teares, and blacke cloth, and the tremblings of the guilty doe disguise Death, and make it looke terrible. Hee that said, it was of all terrible things the most terrible, was himselfe an Heathen,

and knew not what Christ had done to alter the property. Once indeed it was uncouth and hideous, but since Christ dyed, it hath a more faire and pleasant face. There can bee no danger in that way, which all the Saints have gone. As Phocion said to one, that by the same sentence of the Judges was to dye with him; Art thou not glad to fare as Phocion doth? So, are wee not glad to fare as the holy Patriarkes, Prophets, and Apostles have done, and to goe after them? Hee that went this way the first of any man-kind, was holy, a Saint, it was Abel whom God accepted. Wee use to call those passages and Streights which have beene first found and discovered by any, by the names of the first Discoverers, as the Streights of Magellanus, and that a little lower, Schouten Streight, or Fretum le maire; So if it may afford us any comfort for the passage, let us call Death no longer Death, but Abels streights. Let us learne, if not to love, yet to contemne Death, that so wee may have the more easie conquest over all other hard things. It was a bravery in Damindas an heathen (which Christians should be ashamed to come short of,) When Philip had broke into Pelo∣ponesus, and some Lacedemonians said; They were likely to sustaine much evill, unlesse they could reconcile themselves to Philip; Damindas said; O Semi-viri quid nobis poterit acerbè accidere, qui mortem contem∣nimus? Ah poore spirited men, what can be sharpe or hard unto us, who have learned to despise death it selfe?

Use 2. Because Saints, or holy men, doe also die, let us make the best use of them while they are with us; To benefit and profit ourselves by our religious friends, acquaintance, neighbours and kindred. When God raises up some man eminent for wisedome, and a godly life, hee is set up as a light for the towne or neighbour∣hood to walke by; Yet oft-times such as dwell neere, are care∣lesse, and neglect their benefit, when strangers farther off draw neere unto the light, and gaine by it; as wee use to let our owne bookes lye by, and rather make use of such as we borrow, to take notes out of them, because we know not how soone they may be called for by the owners, and presume that the other will still be in our keeping. Wee should improve our good acquaintance, and walke by the light while we enjoy it, because many times the Sunne sets, and it is night in a neighbourhood or a family, when a good friend, a good Parent, or a good Master dyeth. Re∣member Ioash, and Iehojada.

3. The Death of Gods Saints is precious in Gods sight. When Da∣vid * 1.15 was opprest with griefe, it seemes hee had such thoughts as these, Surely man is (res nihili,) a vaine and worthlesse thing, too low, and too unworthy, that God should take any notice of him, or bee carefull of him; But at last he overcame such thoughts, when hee had found the experience of Gods tendernesse towards himselfe in particu∣lar,

and towards all his people, and now resolves, That God neg∣lects not his, as if hee were not affected with their miseries, but their soules, lives, and safeties, are deare and tender unto him, as a treasure which hee will not carelesly lose, or suffer men or divels to take away by force or treachery.

Their Death is pretious [Iakar,] the word of the Text is, in * 1.16 pretio fuit, magni estimatum est. God sets them at an high and deare rate. The Septuagint renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Noune by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretiosus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probatus, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multi pretii: God honours and accounts well, and hath high thoughts of the sufferings of his. See how the word is translated in other Texts.

1. Honourable, Esa. 43. 4. [Jakarta] Thou wert pretious in my * 1.17 sight, thou hast beene honourable.

2. Much set by. 2 Sam. 18. 30. His name was much set by. * 1.18

3. Deare, Ier. 31. 20. An filius (Jakkir) pretiosus mihi Ephraim. Is Ephraim my Deare sonne?

4. Splendid, cleare or glorious, Iob 31. 26. Si vidi lunam * 1.19 (Jaker) pretiosam & abeuntem. The Moone walking in brightnesse.

Put all these expressions together, and then wee have the strength of Davids word, The death of the Saints is pretious; that is, 1. Honourable. 2. Much set by. 3. Deare. 4. Splendid and glori∣ous, in the sight of the Lord.

God is so tender of his people, that

1. Hee will not have them take wrong, hee orders their death, he takes care for them, he visits and comforts, and assists them in their dying, he helpes them with strength, with memory, in their understanding, their senses, &c.

2. Hee takes much delight in their sweet holy calme deaths, and resignations of their soules.

3. Hee takes care of their very bodyes too, to lay them up sweetly to rest, in Repositories, or Dormitories, as the Ancients were wont to call Church-yards, and Graves.

4. Lastly, he entertaines their soules immediatly, when they are breathed forth, and places them In Sinu Abrahae, in Abrahams bosome, wheresoever that is, to possesse present joy and quietnesse.

And no wonder that hee doth all this, because hee hath bought * 1.20 them, and redeemed them unto himselfe, with so great a price as his Sonnes bloud, and hath graced them with so many gifts and priviledges, and hath made over unto them as coheires with Christ so great and large benefits.

Wee may make this Use of it, to serve for the establishment of * 1.21 us in our beliefe of him, and our wayting on his providence. If their Death be so pretious, their sufferings also in any kind are deare * 1.22 unto him. That word in the Text, which is Death, and which by the Seventy is ordinarily turned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet is taken in the Scrip∣ture

sometimes for sicknesse, or any affliction, Exo. 10. 17. For infe∣ction, 2 King. 4. 40. For wounds, Prov. 26. 18. and sometimes in * 1.23 the Septuagint for the soule. The very sicknesses, and afflictions, and dangers, and wounds, and griefes of his holy ones are deare unto God. But especially their soules, their lives, their good and safety. God writes a Ne perdas, Touch not, Destroy not, as a nota∣ble caueat, for the safetie, as of Kings most particularly, so also of all that feare him, and that trust in his mercy.

I have hastened over these points, that I might come to the te∣stimonie that I am to give to our deceased Brother, Master Iohn Moulson, which I may not omit, nor to be particular in it, having ne∣ver such a subject of discourse before, such an exemplary man. I would not be bought to flatter a prophane and wicked great one, but here Gods glory in this his Servant, and the edification of you that are present require of mee that I speake fully; for, hee was Vir nec silendus, nec dicendus sine cura.

Hee copyed out in his life the old way of Christianitie, and writ so faire after those Primitives, that few now can imitate his hand. And truly as in a garden in which there are variety of flow∣ers, we know not where to pick, so in those many commendable parts of his, I know not which to choose to present unto you, or in what method. But you may take notice,

I. Of his morall parts; where I commend foure things,

1. His calmenesse and moderation of affection. No passion was ob∣served to be a tyrant in him; they had an aequipoise.

2. His sober taciturnity, an imitable wisedome in this age of talke and pratling.

3. His affable cariage, and easinesse of accesse, by which like an other Poplicola hee gained reputation, and the loue of the neigh∣bourhood where euer he dwelt. Some are so hairy and rough like Esau, that they may be discerned by their handling, and some so churlish as Nabal, that a man cannot speake unto them; Which soure∣nesse and clowdinesse of spirit, I wish were not a blemish to many that give their names unto religion. He honoured it by his sweet∣nesse and affability.

4. His grave deportment and cariage. As nothing is more con∣temptible then a light youthly wanton old man, so the gray∣head, and wrinkled cheekes accompanied with sage gravity com∣mands respect from the beholders, as that old grave Bishop Paph∣nutius, though he had lost an eye, did from the Emperour Constan∣tine. Gravity dwelt in the face of this man, and his very presence was such, as would discountenance the rude and prophane.

But all these are but meane commendations in respect of the next,

II. His practice of holinesse; Where I will observe and commend unto you,

1. His unoffensive youth, of which they that can remember him since that time, are confident to say of him, as the Emperour said of Piso; Hujus vita composita à pueritia; His life was composed, and settled, even from his very child-hood; and then began to sort himselfe with the gravest company, chiefly with that learned and godly Master Christopher Harvy, sometime incumbent in this Church, to whom he was deare. Hee was observed to be so so∣ber, and modest in his youth, that hee was desired to accompany, and attend an honourable Nobleman to Oxford, where hee was very watchfull, and carefull of him, and prayed twice a-day with him in his chamber. So ready was he to beare the Lords yoke from his youth

2. His unmaried estate, which was chaste and modest. Hee lived aboue fifty yeares unmarried, and in that state expressed two ver∣tues, his wisedome not bee rash, and his care to keepe his vessell cleane.

3. His married estate, and course of house-keeping. 1. When it pleased God to dispose his heart to mariage, he married in the Lord. 2. When God gave him Children, hee nurtured them, and his Fa∣milie in Gods feare. 1. He prayed foure times a-day. 2. Hee read three chapters in the Old Testament, and three in the New every day. 3. After dinner he called not for game for digestion, but read a Chapter before he rose from table. 4. Hee catechised his children and servants constantly, according to some plaine forme. 5. Hee usually rose early on the Lords day, which time he gave to meditation and prayer, and what he could remember of the Ser∣mon, he usually repeated to his people.

4. His exemplary vertues in his whole course of life.

1. His meeknesse, and peaceablenesse of disposition; A grace which in the sight of God is much set by, and a notable testimonie of in∣ward holinesse, according as it runnes, Iam. 3. 17. Pure, then Peace∣able. Hee was not apt to quarrell matters that concerned him not, never being observed to beare a part in any faction; a favourable interpreter of things not evident, readier to reconcile, then to make differences, and choosing rather to part with his right then with peace, as appeared in a suite knowne unto many here.

2. Though he were meeke in his owne cause, yet hee was zea∣lous in Gods. Hee could not endure any thing repugnant to holy Scripture; nor would he neglect, either seasonably to admonish, or reprove the faulty that were within the compasse of his admo∣nition, or to whet on, and exhort others to love and good workes.

3. Yet his Zeale did not miscarry, being allayed and tempered with wisedome, as the heart is by the braine, and as the conceit is of the Primum mobile, with the Chrystalline heaven neere it. His wisdome appeared, first in his discreetnesse, in his undertakings, and all affaires,

an argument of which some take to be this; That hee was never troubled, nor so much as questioned in any Court concerning any fact. Second in his observing a fit season, when, and a fit decorum in speaking. Third in his choyce of company, and specially of such ac∣quaintance as hee would be neere with and intimate, which were only such as might be able to afford him spirituall assistance in a time of need.

4. His freenesse from worldlinesse, and contentednesse with his estate, not as those in Horace, Quocun{que} modo rem; but hee would not im∣prove his estate by the raysing it (as haply hee might have done, and as others doe) upon his tenants. Hee counted himselfe rich, because hee needed not all that he had, but could have lived with lesse; for, hee that can make a little to bee his measure, all else that hee hath is his treasure, which was the observation of a good Poet, but a better and a more mortified Divine.

5. His humilitie, and even among the very temptations to pride. It is an hard thing to be humble in an humble and low estate, but much more difficult in the affluence of outward things. You know his kindred and his relations, yet as he manifested this grace in his whole cariage, so in particular in not being puffed with his bro∣thers and sisters greatnesse, or the advancement of his children.

6. His diligence in the use of the meanes of grace; 1. Hee had a right conceit of Sermons, most relishing, such as were most wholsome and usefull for edification. 2. Hee tooke paines to heare. Hee was often knowne in his younger time, to goe ten miles on foot, in those times of greater scarcitie. 3. His behaviour in the Church in the time of prayer, and in hearing, was very observable for his reverend at∣tendance and devotion.

7. His answerable practise, fitted and proportionable to his ex∣terior profession. 1. Hee was much in private prayer. If you would have a tryall of sinceritie, follow a man home, and to his closet, and see what hee doth within dores; for there may bee many re∣spects that may set a man on worke coram populo. Secret prayer if it bee constant, cannot lodge long with hypocrisie in the same heart. 2. Hee was often, as they say, in secret fasting by himselfe alone; a Dutie not only lamentably neglected in these lazie times of easie Christianitie, but ill spoken of too, as a character of a Pharisee, by such as are loath to be at the paines of subduing their bodyes, and yet are desirous to come off with the credit and repu∣tation of religion. 3. Hee was temperate in his dyet, and in his habit sober and grave, as counting wisedome and grace a better, and trimmer dresse then Lace or the fashion; and so hee was in his re∣creations, though constantly chearefull, yet a man of little mirth or delight in any thing but spirituall. 4. Hee was full of charitie, which appeared in these particulars. 1. Alwayes upon the Lords

day he had sixe poore at dinner, to every one of which hee gave a piece of beefe away with them besides, and at night hee sent what was left to other poore; Besides what hee gave at his dore, and what hee gave privately to the poore houshold of faith. 2. His hos∣pitalitie according to his ranke, was such as Peter Martyr reported of Martin Bucer, whose table was ever open to any good people, especially to Ministers, whom he much respected. 3. Hee sate up many nights for the comfort of thesicke; not thinking that worke of mercy sufficiently performed by an How doe you, or a cold visit. 4. Hee had a Sympathie with the condition of Christs Church abroad.

5. In the last place, let us view him in his last act, his sicknesse and death, which as the Text hath told us, is pretious in the sight of the Lord.

1. Hee prepared himselfe to die, not only being willing, but desirous also to bee set at libertie, being often at S. Pauls, Cupio dissolvi, which they that were with him, say, was much in his mouth.

2. Hee was very thankfull for Gods assisting him with memo∣rie and understanding to the very last, for the continuance of which he prayed, and desired others that were about him to pray.

3. Hee employed both his memorie and speach, for the com∣fort and counsell of such as visited him.

4. Hee made a confession of his faith, but chiefly in the mat∣ter of Iustification by faith (which an eminent Roman Prelate called a good supper doctrine) and in the comfort of that point, hee re∣signed his soule to Christ, and slept sweetly in the Lord. Thus as his life was holy, his death was pretious. Hee made no great noyse in the world, nor raised greater expectations of himselfe then hee could well manage, like many exhalations that rise out of dung∣hills, as if they meant to reach the skie, but presently fall downe againe, and wet us: But as a taper hee gave light till hee went out, and now hee is gone wee will leave upon his Grave, Memoria ejus in Benedictionibus, and apply to him the words of the Text; Pretiosa in oculis Iehovae, Pretious in the sight of the Lord, is the death of his Saints.

FINIS.

Notes

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• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mic. 7. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pro. 2. 8.
• * 1.6

  Reas.
• * 1.7

  Tho. Aquin. Quod lib 9. act. 16. Cojet. Trast. de In∣dulg. Canus, l. 5. Cap. 5.
• * 1.8

  Luther, L. de capt. Bab. Me∣lancth. in A∣pol. Confes. art. 4. 5. 27.
• * 1.9

  Lorich. in Fortalitio, haer. 1. de Sanct.
• * 1.10

  Bellarmine indeed in the very begin∣ning of his Retractations tells us, hee allowes not the word Divus to bee gi∣ven to the Saints, and that either the word fell imprudently from him, or writing a B, for Beatus, the Printer mistooke it for D. and printed Divus. But others sticke not at the word, nor 〈◊〉〈◊〉 much more. Serarius in an Ode of his thus; Rinaldus Antistes beatis additus agminibus Deorum. And Melchior Nu∣nez in an Epistle of his to Ignatius, anno 1544, among other matters of the In∣dyes, speaking of the Iesuits Zaviers death, calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaverii. Bishop Vida in his hymne called Divis coelestibus, after he hath invocated the B. Virgin and others, saith,

  Tum vos caduci corporis Ceu nos onusti pondert, Quondam mares aut virgines, Nunc Dii beati caelites.

  And to adde but one more, Lipfius in Virg. Aspricolli, cap. 30, thus, Tunc tibi •…•…udes DEA, dicit omnis sextus & aetas.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Men.
• * 1.12

  Reas.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Testa, Such a tyle, brick, or Pot, as is made of burnt clay.
• * 1.14

  Moriar? De∣sinam alligari posse, desinam aegrotare posse, desinam posse mori.
• * 1.15

  3. Observat.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  Reas.
• * 1.21

  Vse.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  Num. 23. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ez. 44. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.