BY this time you see the summe of our now errand and present text: the worke in hand is a funerall, the partie deceased worthy Samuel; the mourners, all Israel; the place of buriall, his owne house at Ra­mah. The whole passage penned, either by Gad, or Nathan (as it should seeme by the Chronicles) at Gods appointment; whose eye followes euery mourner here, and therefore it behoues vs to follow his voyce with our best attentions. For my owne part, I am very sensible of the difficulties I now sustaine: for the subiect of our discourse, Samuels funerall is enough to astonish any Israelite; for mat­ter, it is not easie to say, what will be most expediently said; and for manner wee haue things, almost incompatible to re­concile, plainenesse and briefenesse in the same speech: the text giues some aduantage by its plainenesse and fulnesse, yeelding matter of large vse from three sorts of men of high­est qualitie; from Samuel dying, from Israel mourning, from [Page 2] Dauid flying; of all whom, whilest I speake plainely, doe you heare conscionably, so God shall haue his end, and I my aime.

And first of Samuel he dies; the time is gessed at by men, but not expressed by God: some knit this story with that next before, because of the word (And), but that particle in the original, is sometimes ordinatiue, as wel as copulatiue, and begins sometimes a new storie, a new book sometimes. 'Paul is most expresse for the time, Exod. 1.1. Ezek [...] 1. P [...] Sam. [...]8 S [...] A [...] Mont. in [...] V [...]enda [...]mp. Sa [...] A [...] 1 [...]. who g [...] him a longer time, H [...]cus yet more, [...] and I [...]allus most of all. 1. Sam. 3 20.2. Sam 12. Act. 12; where summing vp the reigne of Saul and Samuel, he makes the whole 40 yeeres, whereof not much aboue two or three (if I mistake not, falls to Saul, the other are Samuels, so ancient a Ruler as this worthie, yet now he dies: what further he was we need not say, his name and storie speakes it sufficiently, he was begged of God, borne of honest parents, brought vp in best fashion, aduanced to highest emploiments in Church and Common­weale; a Prophet approued of God and man a Magistrate to whom heauen and earth in the day of his resignation gaue applause; God spake from heauen in his voice of thunder, man could not vpon the sharpest challenge charge him with any indirectnesse in gouernment; this Samuel so well descen­ded, so much regarded, so holy in life, so high in place, a good Christian, a good Church-man, a good Sates-man, now dies and yeelds to nature.

In his death lets reade our owne, and grow to this conclu­sion, Death is vnauoydable, life and death take turnes each of other; the man liues not that shall not see death, be he a King with Saul, a Prophet with Ieremie, a wise Salomon, a foolish Nabal, a holy Isaac, a prophane Esau, of what sort soeuer, hee must be deaths prisoner; nay, let there bee a concurence of all in one, let Samuel be both a good man, and a good Minister, and a good Magistrate, and haue as many priuiledge, as are incident to a man yet can he not procure a protection against this officer; his mother may beg his life, but none can com­pound for his death. Speake we this according to men? saith not the Scripture as much? Psal. 49.10. Wise men die (saith Dauid) and fooles die; rich men die, and poore to; and therfore he cals both vpon the sonnes of Nobles, and of the earth to mind [Page 3]the lesson: indeed the Heathens could compare the sonnes of Adam to Counters, Chesse, Stage-playes; in reckoning Counters haue their seuerall place and vse for a time, but in the end they are all iumbled on a heape; in a game at Chesse, so ne are Kings, some Bishops, &c, but after a while they go all into the same bagge: on the Stage, one is in his raggs, an­other in his robes; one is the Master another the Man, and very busie they bee, but in the end the Play ends, the braue­rie ends, and each returnes to his place; such (and no other) is the estate of man, euen in their iudgement, al are either weeds or flowers, both wither; all trees good or bad, both die; as dieth the foole, so the wise, saith Salomon, Eccles. 2. In the manner there is some difference, for the matter none; but why doe I proue what none denies? Both liuing and dead giue testimonie to this truth; the liuing may take vp Iobs words in another case; We are filled with wrinckles, which is a witnesse against vs, wee weare death in our faces, Iob 16.8. and beare it in our bones, we put it vpon our backes, and into our mouthes, and cannot bee ignorant of it. Yea, the dead pro­claime this lesson, and in this respect (like Abell) are liuing Prophets, when dead men; Goe to the Word, Heb. 11.4. goe to the earth; and they that make their beds in darkenesse, and sleepe in the dust will tell you, that its neither wisdome, nor power, nor strength, nor friends, nor place, nor grace, nor any thing else that can exempt from this tribute of nature (Death), as darkenesse could call it: our Abel here dead speakes this to all his friends; If greatnesse of estate, feature of body, gifts of mind, chastenes of life, sobernes in diet, diligence in a calling, prayers of the Church, would haue giuen any aduantage against death, darkenesse and blacknesse had not at this time couered vs: sith the strong is become weake, let vs with Sampson out of the strong gather meate; Reason. and see first whence this is, and next how it may be improued for vse, that there is no prescription against death. For the first, the holy Ghost referres vs to a threefold reason of mans mortalitie, each of which hath place in all men, as well as any. The first of which 1 is taken from the decree of God, its a statute enacted in that highest Court, the voyce of heauen, that man should once [Page 4]die: this statute we reade in Pauls ninth to his Hebrews, and in the entrance into Gods booke; which as it was laid vpon mankind in Adams, so hath it euer hitherto, and shall hereaf­ter for euermore lay hold on his posteritie. No man as yet hath breathed, but he hath had his death or translation: no man is yet to come, but he must see either death, or an altera­tion; so hath heauen concluded it, and who can possibly re­uerse it?

The 2 second is taken from the matter whereof all men are made; the Scripture compares man to a house, whose foun­dation is laied in the dust, whose walles are made of clay, the whole is but a tabernacle, and that of earth, and that of mans building, 2 Cor. 5.1. [...] 19. & 10 9 & 13.12. &c. as Paul (after Iob) tels vs: this is the estate of man, of all men; some are more painted then some, but all earthen vessels; some more cleare then some, but all glasses; all built of earth, all borne of women, and therefore all short of conti­nuance, Chap. 14. as Iob inferres.

The 3 third is taken from the proper cause of death, Sinne: sinne is poyson to the spirits, rottennes to the bones where it comes; and where doth it not come? who can say, his heart is cleane? 1 Epist chap. 1. ves. 8.10. Nay, who can wash either heart or hand? Iohn answers the question negatiuely, no man can acquit himselfe from sinne (if growne) either actuall or originall; and there­fore not from death. Shall wee then summe vp all, and con­clude all vnder death with the same breath: thus it stands; It is impossible for any liuing wight to frustrate the voyce and sentence of God, to be a man or earth, and not to haue a bo­dy of earth; to be borne of the vncleane, and not to bee vn­cleane; therefore its impossible for him to auoide death. In­deed had Christ vndertaken our freedome from all deaths, as well as from some; or were there any power, counsell, &c, a­gainst the Lord; or could any place priuiledge any from be­ing borne of women, or made of dust, or tainted with sinne, then such might contest with death, and impleade corrupti­on: but sith the former is impossible, the latter must be dee­med vnauoidable. And the [...]efore now what's to be done?

Surely as men that must trauell, Ʋses. stand not to dispute, but 1 arme themselues for all weather: so must we; die wee must, [Page 5]that's alreadie concluded; young and old, good and bad, &c. Whatsoeuer wee bee now, wee must bee dead anon, so saith God; let vs say the same, and prepare for it; nay, let's not say it, but think it; nay, not think it, but conclude it with greatest affirmations: you will thinke strange (perhaps) my paines in this kind, whilest I perswade a mortalitie; but the argu­ment is both needfull and vsefull; needfull in regard of our insufficiencie to assume, and vnwillingnesse to apprehend death in our selues: for howsoeuer wee can all say in the ge­nerall, we are mortall, nothing so suer as death; yet when it comes to our owne particular, we dreame of an immortalitie in nature, we neuer set any bounds to life, we do not resolute­ly conclude, I must die shortly, I may instantly, this day may be the last that I shall see, this hower the last that I shal spend, this word the last that I shall speake, this deed the last that I shall performe, this place the last that I shall breathe in; and so liue by the day, by the hower: but whē we enter the how­er, the eldest of vs thinks to end it, nay the day, nay the week, nay the yere. Hence the most haue a yeeres work to do, when they haue not an howers space to liue; needefull then it is to force this meditation of death vpon our harts: and as needful, so most vseful; this will mind vs of the wofulnes of sin, which turnes strength into weakenesse, beautie into ashes, life into death, a breathing man into a liuelesse carcasse; this will as­sure vs of the iustice and truth of God, who is so pure, that he cannot but threaten sinne; so true, that all the world cannot shift his threats; this wil worke humilitie, when the goodliest man must be twice a childe, and runne in a round, beginning with the earth, and ending in the earth, being at last what he was at first, not able to dresse himselfe, to feede himselfe, to helpe himselfe, or speake for helpe; this (in a word) wil work repentance towards God, modestie towards man, diligence in our callings, patience vnder crosses, watchfulnesse in all places, moderation in all cases; and therefore this, this must be thought vpon. Nor must our thoughts be (as most mens be) short and sudden, fleeting and vncertaine, but we must be daily in these contemplations; & particularly, we must consi­der what it is to die, what goes before it, what comes with it, [Page 6]what followes vpon it: for first, before we come to the ve­ry gate of death, we are to passe through a very strait, long, heauie lane: Amari [...]ita quam mo [...]s, Amb. de bono mortis, cap. 7. sicknesse first tameth vs, which many times is worse then death it selfe, that renders vs vnfit for all religious seruices, prayer, repentance, &c, as being a time not of get­ting, but of spending; that cleaues the head, and paines the heart, and wounds the spirits, and leaues vs so distressed, that meate is no meate, the bed no bed, light no light to vs; that makes vs catch at death for help: but alas, what help in death, if not fore-thought of?

Oh the miserie of a poore creature, that is so pained that he cannot liue; so vnprepared that he dares not die: he goes to bed, but cannot sleepe; he tastes his meate, but it will not downe; he shifts his roome, but not his paine; death (saith the conscience) would end and amend all, wert thou prepa­red for death; but to die before, were to loose those comforts one hath, and to fall vnder those curses that are vnsufferable, 2 &c. But as yet we are but in the way to death. After sicknes hath for a time entertained vs with sharpest conflicts, it deli­uers vs vp to death it selfe: then the armies of feare display themselues, and stabbe the vnprouided soule through his thickest shield; then two powerfull officers seize vpon a maimed man at once; death vpon the body, terrour vpon the soule; death hales much like Salomons officers, and the soule holds (as Ioab the altar, so she) the body; 1. King 2. loth they be to part, but death will rend them in twaine; the conscience the whilest that meditates feare, that quakes, that trembles: Whither am I going? So Adrian dy­ing, Animula, vagula, blandu­dula, &c. where must I lodge this night? where shall I liue hereafter? Oh that I might liue! Oh that I might die! Oh that I might doe neither! and knowes not what to chuse; meane while, what case is this man in, whilest death thus rips him vp, and thrusts his hands into his bowels to pull out his heart. Ah beloued, wee may intimate somewhat of his miserie; but it falles not within our thoughts to con­ceiue what his feare, be, who hangs between life and death, earth and hell, thus forthwith ready to drop into flames at euery stroke of death, and to sinke downe, downe, downe, till he be gone for euer. And yet this is not all: when I am [Page 7]dead (saith the carnal wretch), all the world is done with me: he saith truth, al the world, and all the comforts of the world haue done with him indeed; he shal neuer laugh more, he shal neuer haue a moniēts ease more: but though the world hath done with him, yet God hath not done with him; he sends for his soule, (hauing first taken order that y ^e body be forth-com­ming) conuents that, and doomes that, & casts that from him with greatest indignatiō, into such a place, such a cōpany, such a condition, as would make the heauens sweat, and the earth shrinke to heare it. Well then (beloued), sith die wee must, sith we must be sicke, be in paine, in feare, in tentation whilest here; sith we must to iudgement when we go hence; sith that is most true of death, which antiquitie hath faigned of the Wolfe and Basiliske; if wee see death before it comes to see vs, we shall then preuent the sting, and poyson, and fiercenesse of it; if it steale vpon vs vnseene, it leaues vs dumbe, nay dead: bee wee entreated by all the mercies of God, as we would please him, and pleasure our selues, to take into our thoughts the often meditation of death, and to make due preparation for the same. Tell thy heart euery day, when thou takest it alone, in the words of Iob, When a few yeeres, Iob 16.22. (or as the text runnes) when the yeres of number (which are allotted me, namely) are come, then I shall goe the way, whence I shall not returne: say with him, Iob 17.1. the graue is ready for me, (indeed graues); I must die, I must from all these pro­fits, these pleasures, these friends; I must answere for all these deeds, these words, these thoughts; I must bee ashamed, cast, cursed, damned, burned, plagued as long as God liues, if I prepare not: I shal be spared, saued, blest, crowned, and be as neere to God as a creature can be to his maker, if I doe pre­pare, therefore I must; I must, I will prepare for death. This done without all delayes, as a man that is now dying (as well as he for whom the bell toles, though not happily so neere to death) set vpon two things: First, set thy house in order, next, thy soule. For the first, thou hast persons and things to looke vnto: to begin with persons; so liue with thy wife, being a husband; with thy seruants, being a master; with thy children, being a father: exercise such wisedome, kind­nesse, [Page 8]faithfulnesse, mercy, euery day, as thou wouldest doe, if thou knowest it to be the last day. And for things (marke me wel, [...]ken not to Satan who disswades all seasonable willes, because hee would administer the goods, by being timely in this errand, thou shalt not shorten thy dayes; but hauing taken thy leaue of the world, shalt better attend on death. Things therefore vnlawfull, restore, (I say againe) restore. Things lawfull dispose of, and as in a iourney (hastie and vncertaine) wait the call. But what auailes it to set house in order, with Achitophel, and to forget ones selfe. In the second place therefore. (nay in the first) looke to thy selfe, and sith the places be but two, and they so different, go not to hell, so long as heauen may bee had: there is no man so forlornely wicked, [...] &c. Basil. but if he repent, wee may warrant him heauen; if he will not, who can helpe him? But what must he doe? first, he must repent, that is, see his life and nature, confesse, mourne, hate sinne, and leaue all in practice or al­lowance. Secondly, he must beleeue, that is, acquaint him­selfe with the Word, and yeeld consent vnto it, apply it to his owne particular, and dwell vpon it: hee must threaten himselfe in euery threat, curse himselfe in euery curse, blesse himselfe in euery promise. Thirdly, he must die daily to sinne and the world, he must liue daily in the constant practice of al duties, religious towards God, righteous towards man, pri­uate in his place & calling. And so if he doth (in truth & vp­rightnesse, though in much weaknesse) there is no heauen, if he go not to heauen: if he do not thus (out of a presumption of mercy, of life, and I know not what), there is none in hell if he be not one. Vp then (my brethren) and foreslow no time: now the wind serues, hoyse vp saile, now is the mar­ket, make your prouision; now is the seeds-time, sowe apace, as yet you haue all aduantages from grace and nature, Word, Sacrament, wit, memory, sense, strength, &c. Now appre­hend the opportunity, repent and be pardoned; beleeue and be saued; obey, and be for euer blessed: if any hath perswa­ded himselfe otherwise, my soule shall weepe in secret for his destruction, which I know will be as certainly effected, as now it is plainly threatned. Be entreated then, let God [Page 9]entreat you, and once ouer-rule you: you must die, you must die but once; being once dead, you returne not to make a new preparation; doe that once well, which being once wel done, will make you men, nay more then men, then Angels for euer. And this is the vse for our selues. A second respects our friends.

Must all die, is there no remedie? then must we haue pa­tience 2 in our friends departure: a common lot, Ferre quam sor­tem patiuntur omnes, nemo it. cusat. Senec. no man should shrug at, euen in the Poets iudgement: who quar­rels summer for some heate, or winter for some cold? a thorn for pricking, or a brier for scratching? who is angry that he is framed like other men, subiect to like hunger, like thirst, like sleepe? and why (I pra'y) should not our friends resem­ble others in their death, as well as in their birth? we would not haue them haue more eyes or hands then others, v. Greg. Nys­sen synod. de dormientibus. and why more dayes? what doe we make of life, what of death? surely to the godly, life is but a prison, death is an aduantage. Say our friends were tied in prison, would wee begrudge them liberty? say tost on the seas, would you enuie them the hauen? say doubtfull in the skirmish, would you bee so­rie for their victorie? nay, say but beaten with a tempest, would you not wish them at home? Beleeue it, Brethren, this world is but a sea, a prison; this life a iourney, a warfare: if God hath preuented our wishes, shall he bee returned fro­wardnesse? shall wee trouble the ayre with needlesse cries, my husband, my husband, my father, my father, as if wee were the first widowes and Orphans in the world? no, let them mourne without hope, whose life and death is with­out hope: as for Christians, who die liuing, and liue dying, they loose nothing by death but what may well bee spared, sinne, and sorrow; they meet with nothing in heauen worthy teares; they goe not from, but to their friends; not from, but to their home; not from, but to their ioyes; a change in­deed they haue, but to their gaine. For first, so soone as death arrests them, the world is well amended with them, especial­ly for the soule; howbeit the full accomplishment of their happinesse is reiourned to the last day, that day of refreshing, that day of reioycing, that day of marriage, of solemnity: [Page 10]then a full, a blessed change shall euidence it selfe to the whole world: and this change, if wee speake in generall, is onely in qualities (as all alterations be) not in substance, the mettall is the same, onely it is refined; the stuffe the same, on­ly it is trimmed; the body and soule the same, onely it is newly clothed. If we descend to particulars, the change will bee found to bee in these following: in body, soule, estate, place, company: for the body, that is stript of all sinfull and naturall defects (the abortions of sinne), and filled with all heauenly complements; of mortall, it becomes immortall; of corruptible, incorruptible; of naturall, spirituall, (that is, not needing naturall helpes or props; there is no vse of meat, apparell, sleepe, beds, ) of dishonourable, glorious, like (in its measure) to the body of Christ which is the standard. In short, whatsoeuer might make to the annoying, blemish­ing, dishonouring, disquieting of the body, is remoued; whatsoeuer might make it amiable, actiue, honourable, glo­rious, comfortable, is added; the glory of the Sunne will be but darknesse to it. For the soule, that is first eased of all the rags and reliques of sinne, deliuered of ignorance, pride, selfe­loue, &c: Generally all whose obiects are either fu­ture or euill. deliuered next of all the consequences of sinne, griefes, guilts, feares, accusations; yea, deliuered of all things, which may any way import an imperfect state, though an vpright heart, as faith, repentance, hungring after righteous­nesse, &c: and then in a second place, it is filled with the image of Iesus Christ. First, all the powers and faculties therof are perfected and aduanced aboue the ordinary straine of nature: next, all those vessels are stuffed with knowledge, loue, and all things else that are there requisite: and not on­ly so, but the soule is furnished with all the attendances of Christs image, euerlasting ioy, perpetuall peace, a constant correspondency and communion with God: and in briefe, whatsoeuer might offend, staine, blemish, the soule is remo­ued; and whatsoeuer may enrich it, ennoble it, and make it blissefull, is (according to each mans measure) added; And thus of the person. The rest we dispatch with all speed, for the estate thus; there shall be nothing that shall be wanting, that shall trouble, distract, or discontent; there shall bee no­thing [Page 11]that the soule shall then desire, but there it is. For the place thus: there shall bee nothing lesse then what shall bee desired, nothing more that can bee desired: what it is, the Word no where (for ought I know) tels vs. The Church on earth is more tich thē gold, more precious then pearle, more bright then the Suaue, more glorious then the Moone; Read. 21.22. but what is there to be seene, Paul could not vtter; wee cannot conceiue: onely this we know, that none shall be euer weary of it, or willing to alter it. Lastly, for the companie, there bee of three sorts: first, Angels, who shall not then terrifie, but attend; the worst and lowest seruant there, shall bee as an Angell. 2. All the famous and godly men that euer liued: Illic Apostula­rum [...] Pro [...]tarum &c. Cypr. de mort. ad fra­tres. there shall we meete with Adam, abraham, &c: there shall we be acquainted with Dauid, Paul, &c. 3. The blessed Trinity, there shall we see him who hath done and suffered so much for vs: him, whom the Fathers before, and since his incarnation so much longed to see, Iesus Christ the blessed: all which considered and beleeued, what can wee lesse doe then abandon all fruitlesse and fleshly teares for friends de­parted? what way are they gone, but the way of all flesh? with whom doe they liue, but with Samuel, with God? where are they, but in better place and case, with better friends then euer before? In stead of carking, therefore doe two other things, first, whilest friends bee present, Our vulg [...] seldome [...] for friends till gone. doe the part of a friend in praying for them, in calling vpon them, and in fitting of them to death, that so thou maiest haue peace in thy selfe, and hope of them in their departure: Else when thy conscience shall say vnto thee, Wretched man, thy wife, thy child, thy charge is now dead, and (for ought thou knowest) in hell; if not, no thankes to thee, for thou wast neuer the man that would call vpon thē, pray with thē, or mind them of their departures: when (I say) thy cōscience shall thus greet thee, thou shalt not tell how to take it. Se­condly, when they are gone to bed, and fast asleepe, awake them not with thy cries, but make ready to follow after, so the time shall be best redeemed, the losse and crosse best im­proued, and Satan (who loues to fish in such troubled wa­ters) most preuented; and so farre this vse.

We will touch vpon a third as we passe, and that is this: must 3 we all die? then here is a cooler for the wicked, and comfort for the godly. The wicked holds all his comforts onely for tearme of life; death ends his wealth, his glorie, his peace, his ioy, his comforts, his contentments; all his portion is onely in this life, Psal. 17. saith the Prophet; all the sweet he hath, foregoeth death; after he hath a portion indeed, but it is a portion of fier and brimstone, Psal. 11. of stormes and tempests, of anguish and tribu­lation, of shame and confusion, of horror and amazement in a firy lake, from the presence of God in the middest of cursed spirits. Thus death must needs be terrible to him, but as com­fortable to the godly; for it makes his crosses as short, as the 4 others comforts; the wicked cānot promise to himselfe com­forts of an howres length, nor may the godly threaten him­selfe with crosses of an howres continuance: death in an in­stant turnes the sinners glory into shame, Anima absolui­tur, corpus re­soluitur. Ab. de bono vit. e. c. 8. pleasure into paine, comfort into confusion; death in an instant easeth the god­lies body of all paine, his soule of all sinne, his conscience of al feares, and leaues him in an estate of perfect happinesse. Let then the godly comfort himselfe in those thoughts, which kill the wicked, euen in thoughts of death; let him for out­ward troubles resolue, that death will be to him (as Michal once to Dauid) a meane to rid him of the hands of sorrow; so that afflictions shall meete with none other then Sauls messengers did, a dead trunke in stead of a liuing Dauid: let him comfort himselfe in the thoughts of his owne death, as once Esau in the thoughts of his fathers, The dayes of mour­ning (said he) will shortly come, then I will slay my brother: but the day of refreshing (let the Christian say) wil shortly come, and then I will slay my enemies, pride, vnbeliefe, selfe-loue; yea, all corruptions, all tentations, all miseries, which stand some aboue vs, some about vs, as the insulting Philistimes a­bout Samson, shall end with the same blow, and fall with the same clap with our selues: happie they whose miserie is no longer then life; but woe be to the wicked, whose iolity ends when death enters, and whose torments suruiue death it self, and so we leaue Samuel to his rest.

Well, Samuel is well himselfe, but in what case doth hee [Page 13]leaue his poore neighbours at Ramah, that the Text now speakes, and it is my trouble (yet better one then al troubled) that I must speake it so briefly: Israel, saith the Text, Iacobs issue, Gods people, all Israel, distributiuely taken, that is, of all forts some were gathered in great troopes, either by publike command, or of their owne voluntarie, or both waies; first to lament, according to the then custome in most solemne man­ner Samuels end, and their owne losse; and next (to honour him) at his buriall in his Ramah. Here you see we haue farre to goe, and little time to spend, the faster I hasten, the more you will hearken, and then I runne: the points, which in a pas­sage or two must be touched from this part, are two; the first is this, Samuel a publike and prositable man dieth, Israel publikely mourneth: you see what followeth; Doct. 1 Great and pub­like losses must bee entertained with great and publike sor­rowes; sorrow must be suited to the losse, as a garment to the bodie, a shoe to the foote; when the cause of griefe is great, the measure of griefe must bee answerable. This is one principle, when a good man and neighbour dies, there is cause of great sorrow: this is another, the inference will soone follow, and result hence, and that is our con­clusion; Good men of publike vse and place, Doct. 2 should neuer passe to the graue vnlamented; their death should be consi­dered and be wailed. Shall we proue this? God complaines when it is not so, in Isaiah, The righteous perish, Isaiah 57.1. and no man considereth it. Next the Church hath practised euer this: when Iacob died, hee was lamented; so Ioseph; so Iosiah; so Stephen. Thirdly, wicked men haue performed this for good men, as Ioash for Elisha; O my Father, my Father, 2. Kings 13.14. the Chariots of Israel, and the Horsemen of the same. Fourthly, good men haue performed this for wicked men, when vsefull Gouer­nours, as Dauid for Saul, 2. Sam. 1.19. Lastly, 2. Sam. 1 19. Lastly, reason calls for it; we must mourne, in respect of the cause of such mens deaths; not priuate, but publike sinnes too. Reas. 1 God neuer be­heads a State, a Countrie, but for some treason. If Samuel die, it is because God is angrie with the people: the sheepe be not thankfull nor fruitfull, therefore the shepheard is smit­ten.

Secondly, in respect of the consequents; take away good men, and good Magistrates, and secret sinners grow open desperate; the State lies open as a field vnfenced; the godly ei­ther, mourne with Israel, or hide themselues with Dauid. The righteous is taken away from the euill to come, saith Isaiah; Isay 57.1. ther's a storme comming so soone as he is housed.

Thirdly, in respect of the losse it selfe; righteous men in the time of peace are the pillars of a State, they vphold the Iland, saith Iob: In time of warre and peace the horsemen and Chariots of their Israel; like Salomons waiters, for safety and honour; as needeful in a State as the head in the body, a stake in a hedge.

Now should it be thus when vsefull persons die? Ʋse. what then shall we say to these times, wherein men haue not put off pie­tie onely, but nature also? No maruell if the Prophet com­plaine the righteous perish, and no man considereth it in heart. The wife perisheth, and the husband doth not consi­der it; the parents perish, and the children do not consider it; the children perish, and parents do not consider it; few such brethren as Dauid to Ionathan; such husbands as Abraham, such children as Isaac, Blind Polydor could taxe this, de iuuen. l. 6. c. 9. in vs of England. such fathers as Iacob. These long, and long felt y ^e losse of their dearest friends: but now one month is enough to weare out al thoughts of a brother, nay of a child, nay of a mother, nay of a wife; nay in the nearest tyes, one in that space may bee buried, a second woed, a third married. Now when nature dies, shall we looke for any life of grace? When these so neere be forgotten, can we hope that the righ­teous shal be remembred? The righteous said I? nay his death is some mans life, they sit like Ahashuerosh and Haman drink­ing, when all Israel is lamenting; [...]st. 3.15. they shoote with Gath and Askelon, as in the day of haruest; & (like impure Philistimes) sport themselues with others miseries. But stay your selues (prophane mockers) died Samuel like a foole (as Dauid speakes of Abner)? or is his death any aduantage to you? No, his death is his owne gaine, but your losse; his death tels you, that you must die; those soules of yours must bee torne from your bodies, those bodies of yours must be mangled by death, after death you must be iudged, after iudgement pla­gued [Page 15]a 1000 yeres; when that's done, then another, then another, and another, and another; so long as God liues, so long your plagues shall last. His death tels you, Exod. 32. that you are left as Israel in Moses absence, naked. The righteous being remo­ued, you lie open to all sinnes, snares, tentations, sorrowes, and haue none to case and helpe you by his prayers. Your secret ioy at his death shewes you to be secret hypocrites: for what true member can part with a fellow member, without some sorrow? your reioycing at calamities, presages your owne miseries, as Salomon tels you; and therefore tremble, and mocke not; mourne and iest not; say (if not in loue to the righteous, yet) to your selues, My Father, my Father, the Chariots of Israel, and the horsemen of the same. But let vs affoard them a little mirth here, that haue none else-where; and for our selues, sith God complaines, that the righteous perish, and no man considereth his death, lets spend some thoughts vpon that point, That the righteous perish, who seeth not? Nay alas who seeth it? The Lord hath been vpon 2 vs these many yeeres, and comes not in fauour to weede out the worst, but in displeasure to gather the ripest; amongst the sonnes of Maieslie, hee hath smitten at the chiefest; amongst our Nobles he hath taken of the best. Come to the gent [...]e, and the best goe. Nay, what shall we instance any farther? Death hath been at the Court, in the Citie, in the Countrie, in the Vniuersitie, in places of highest marke, of greatest zeale, and hath fetcht away the best, of Princes the best, of Nobles the best, of Magistrates the best, of Captaines, of Scholars, of Christians, of all sorts (all most) the best; and should not this be considered? But there is more then this, in the Egipt of this world; we haue hitherto found a Goshen: hitherto in hardest pressures, & worst measures Dauid could go to Samuel in Ramah, and there meete with good coun­sell and comfort: but now both Samuel himselfe dies, and poore Dauid must flie. Shall I (beloued) speake as the thing is? In the fall of one Cedar of Ramah wee haue lost much shade and shelter; in the splitting of one vessel of price (wherein we had all our interesses and aduentures) we are all loosers: what we haue lost, we shall better see seuen yeeres [Page 16]hence, then now: but loosers we are, all loosers; Wife, Chil­dren, Neighbours, Friends, Minister, People, all loosers; so that here that is verified, which was anciently vttered of an­other, in one we haue lost many; a chaste Husband, a ten­der Father, a religious Magistrate, a kind Neighbour, a good Church-man, a good States-man; in few, a Samuel. Speake I this after the flesh to please? No, I speake it for vse to pro­fit: I report my selfe to your hearts. You tell me that you haue a publike losse, your mouthes haue vttered it, your faces speake it; my eares, and eyes haue receiued it from you: and if so, then see what followes; if we haue Israels losse, we must make Israels lamentation; if with them we haue lost in one many, at once much, we must be much and many in bewai­ling this losse. S [...]th 1.20. Is our case Naomies? say with Naomi, call me pleasant no more, call me bitter, for God hath fed me with bitternesse, and witnessed against me: by denying mee this comfort, he testifies my vnthankfulnesse for it. Is our place Dauids? let vs take vp Dauids words with Dauids affecti­on; I am distressed for thee brother Ionathan, 2. Sam. 1.26. very pleasant hast thou been to me, thy loue to me was wonderfull, passing the loue of women. Are we as Dauid to Saul, Isaac to Re­bekah, sonnes? Are we as Ieremiah to Iosiah, Prophets? As Dauid to Abner, Kinsmen? are we by any name intituled to this losse? mourne, then mourne, not as the infidell desperate­ly, nor bitterly as doth the froward; but soberly as did Da­uid, when Abners death put him to a fast. As God in life, so let vs in death put a difference betwixt Samuel and Iehoia­chim; Ier. 12.18. let the one be buried in silence without an, Ah my bro­ther, Ah sister, as Ieremiah describes it in his 22. Chapter: but for the other, all Israel must mourne with an holy mourning. Let his dearest yoke-fellow say, Ah mine vnthankefulnesse and vnfruitfulnesse. let children say, Ah our disobedience and stubburnesse! and seruants, Ah our idlenesse and vntrustines! and all, Ah our folly and frowardnesse! Who could not see vertues through frailties, and corne through chasse, til we had lost all. These sinnes of ours haue stript vs of a Samuel, and couered vs with darkenesse. He is gone, the arme and shoul­der is fallen from this our little body, the sooner for our sins; [Page 17]let vs see it, or else what abides vs. In the body what medi­cines cannot doe, cutting must; what that cannot, burning must, or else nothing, (saith the master of Physick). Hippocrat. It is so in the soule to, Oh that we could see it! In our friends sick­nesses we haue been medicined, in priuate distresses launced, but in the losse of publike persons the Lord proceeds to bur­ning. If these wounds vpon the very head of vs strike vs not downe. What shall next bee smitten but our heart it selfe? Well, Israel laments, and he hath cause; what doe they next? that next we must heare.

They burie him, and the place and manner bee obserued. For the place, they bury him (at his house in Ramah), the ancient and the Manner house, his father dwelt there before him, 1. Sam. 1; 1. Sam. 1.19. where also you may bee informed touching the towne. Whereas there were of Ramahs foure or fiue, v. Adrichom, of [...]. this was Ramah Zophim in Mount Ephraim, which bor­rowes his name from the situation of it; it stood high, and the name importeth no lesse. In this Ramah Samuel some­time liued as a Magistrate, and here hee is interred. For the solemnity of the Funerall, it is such as argues Israels loue, and Samuels worth, they doe him all the honour that is possible. First, (Israel) the first borne of men, the glory of the world comes to the Funeral, (all Israel) all at once in the same place; they come from far, they come vpon the wings of the wind, they come (to lament) al mourners they come (to burie him) to bury him in his owne towne, (at his owne house); what can be done more in Samuels honour? To bee buried is an honour, buried in ones owne countrey much, in his owne place more; but to bee so buried as Samuel was, in such a place, by such a people, with so many teares, so great a so­lemnity, this is Samuels happinesse, and the Saints honour. You see then our third doctrine.

An holy and profitable life ends in an happy and honou­rable death: Doct. 3 life is deaths seeds-time, death lifes haruest; as here we sowe, so there we reape; as here we set, so there we gather, of holinesse, happinesse, and of a blessed life, a death as blis-full. He that spends himselfe vpon God and man, shal at the last haue all the honour that heauen and earth can [Page 18]cast vpon him. So Samuel found it, so Iacob, few men com­parable to him in holinesse, as few so honourably buried. So Asa, 2 Chron. 16.14. Hezekiah, Iosiah, Dauid. &c: but especially for Iosiah, and Hezekiah, those great reformers, those profitable mem­bers, the text takes speciall notice of their obsequies. Iosiah hauing receiued his deaths wound abroad, is brought home in his chariot, 2. Chron. 35.29. and much honour attends him to his graue; he is buried amongst his fathers and friends; all Ierusalem, nay all Iudah, and the neighbouring townes are mourners; nay not professors onely, but Preachers too, as Ieremy is ex­pressed. These so mourned, as that their lamentation grew into a prouer be, Zach. 12. God and man concurred in this, that Iosiahs name should neuer die. 2. Chron. 32.33. And as for Hezekiah, the holy Ghost points vs to his life and death; in his life time he was of greatest vse for Church and Common-weale, there­fore when he died, Israel slockes to the buriall; and where is he buried? in the chiefest Sepulcher of Davids sonnes, and how? with greatest honour; all Israel (saith the text), and Iudah too met together to doe him honour at his death, 2. Chron. 32.33. He studied their good in life, they his ho­nour at his death: thus a profitable life resignes to an ho­nourable death: thus are they honoured of all that minde. Gods glory, and the common good. A matter of lesse mar­nell, 1 if we consider three things: First, that God hath vnder­taken taken it shall be so, 1. Sam. 2 30. They that honour me shall be honoured by me, saith truth and honour it selfe: and in the hands of 2 wisedome is honour, as well as wealth, Prou. 3. Secondly, all matter of disgrace is remoued by death, life and sinne in the godly die together: when God diuides the soule from the body, he separates sinne from both; sinne for the punishment he will not smite; sinne for the staine, that shall not blemish. 3 Thirdly, he swayes the hearts of men to thoughts of mercy towards his, when once departed; hauing first couered their sinnes himselfe, he wipes the remembrance of them out of the heart of men, and presents them with a daily view of grace and vertue. Thus Samuel that was so much quarrelled in his life, is as much honoured in his death; when hee dies, mans en [...]e dies, his owne corruption dies: God will see [Page 19]none iniquity in Samuel, men after God shall doe the like.

And is this so? then here we see what course must bee ta­ken, Ʋse. if we will arriue at honour; men may dreame to meete with honour in many pathes; they may thinke to make their name by other meanes: but when they haue tyred themselues in seeking this in by-paths, as the young stu­dents Elyahs body, they must with them seeke in heauen, 2. King. 2.16. if euer they will finde. All honour comes from aboue, and there rests where the God of honour places it; so that hee must be wonne by a godly life, before that honour can bee obtained. Beleeue it (brethren) nothing mends the name, but what mendes the soule; Nebuchadnezzar may haue wealth, Achitophel wit, Herod speech, Sh [...]bna a tombe, Ahab all, and yet be base and contemptible. Doeg may fawne, Dio­trephes climbe, Iezabel paint, Absalom plot, and yet leaue their name as a curse: these, these things that grow out of the dunghill, or dust, will neuer build a name of honour, because they will neuer worke any life of grace. The onely way to honour is through vertue, in the Heathens iudgement; a speech as true as truth it selfe, if we vnderstand it of the ex­ercise, not of morall vertues, but of sauing grace. A godly fruitfull life, hath a fairer prospect towards honour, then all the aduantages in the world besides. Be one as poore as O­nesimus, yet if Onesimus, that is, profitable, his name out­liues him: be one as great as King Iehoram, or Iehoiachim, if he idle out his life, he dies vndesired, he liues vnlamented. In the second of Chron. 24, 2. Chron. 24. we haue two notable instances in one Chapter, to this purpose; the men are Ioash, and Iehoia­dah, the difference much betwixt them; the one was a king, the other a subiect: in life this ods, the one was truly profita­ble and godly, the other contrary; in death therefore thus they are differenced, Iehoiadah waxed old, the other was rotten before tipe: next, Ichoiadah died naturally, the other by a violent hand: Ichoiadah in the loue of all, the other in the hatred of his owne men: Ichoiadah buried amongst the kings; the other denied that honour; the reason? Ic­hoiadah (saith the text) had done good in Israel and towards God and his house, Ioash neither: what is the inference? surely this, the memoriall of the righteous is blessed, the [Page 20]name of the godly shall remaine for euer. God hath allowed both the good and the bad their portion; Prou 10. the righteous hath a double blessing, the wicked a double curse vpon his name. The blessings are these; the name of the righteous is blessed, his memoriall precious, his name a perfume: secondly, his remembrance is for euer, Psalm. 112. The curses these, the name of the wicked rots, it quickly comes to nothing; whilest it lasts it stinkes like carrion, and at last is left as a curse behind him, as Esay saith. What we heare spoken, we see executed in all ages. Consult with your owne experi­ence, and tell me whether the names of Idolaters, drunkards, adulterers, swaggerers, be not rotten and accursed; in despite of all titles, offices, policies, fauours whatsoeuer: when in the meane the righteous (notwithstanding all slanders, cla­mours, imputations, and aspersions) is of blessed name and memorie; and if so, feede vpon the wind no longer, build Babels no more, lay no more foundations in hell, whilest you thinke to erect a building by flattery, basenesse, depen­dancie, lying, swaggering, &c: but goe to the Lord of ho­nour for lasting honour; pray much, reade much, heare much; honour him in all the passages of his worship, and you haue his word for your preferment: and as for men, bee to them as Iehoiadah was, profitable, and they shall bee to you as Israel to him, mercifull. Ah the fruitfull liuer findes mercy in his death, his conscience fauours him, and hartens him vpon death it selfe: the Angels of God (those officers of heauen) comfort him and fetch him in all state to his crowne, the Lord of glory receiues him with all honour, and puts vp­on him the glory of heauen the Saints departed regard him as a part of themselues, of Christ; the Saints liuing honour his name, and follow him to heauen, with their loues and af­fections: the wicked haue a word of commendations for him, and the blind Balaam can say, O that my end might be like his! Numb. 23. thus honour and happinesse (and nothing else) a­bide vs hereafter, if now we can lay forth our selues to God and mans aduantage. But for the wicked who bestow them­selues in the world like drones in the hiue, who either haue no calling, or doe no seruice, and towards God so demeane [Page 21]themselues, as if they were his betters; scorning his children, scoffing at his Word, trampling vpon his Name, his Sab­baths, his Worship; let them neuer deceiue themselues, their names shall rot, they shall find no fauour in death, their con­sciences shall brawle them out of all quiet: men shall risle in­to their hues; their whoredomes, treacheries, villanies shall flie through the world; euery drunkard shall sit vpon them; euery rake-hell iudge them, censure them, libell them. In the meane, whilest that the name is thus torne below, the soule is brought before the Iudge, conuicted, committed to hell; co­uered with shame, deliuered vp to euerlasting contempt. O then be not cursed, but blessed, be happy, be honoured, bee well thought of in life, well spoken of after death; be righte­ous, be humble, be seruiceable; this is the way as heauen tells vs; a Samuels life will draw on a Samuels death, nothing else.

In a second place, let this afford a double comfort to fruit­full 2 members, and faithfull Christians: First, for themselues, let them know that the world will change ere long; the wic­ked, who haue now the applause, must downe; the godly, who as yet are vnder shame, shall shine. Franzius in his histor. Sacra. The wicked (as one speakes) are like hawkes, of great esteeme whilest liuing, but after nothing worth: the godly (on the other side) are compa­red to tamer fowle, which are husht forth, and little heeded whilest liuing; but after death are brought into the Parlor. Semblably in the dayes of life, impietie hath the hand: after death the difference is as much betweene Saul and Samuel, Ioash and Iehoidah, as betwixt the Faulcon and Capon, Hauke and Hen. Yeeld then (beloued) to the worlds sonnes; let them haue the place, giue them leaue to speake; the time will come when honour shall know its home, and innocen­cie haue its crowne: all the wiles in the world shall not keepe the wicked from contempt; nor all the wits in hell the godly from honour. Samuels name may be ouer-cast and clouded for a time, but in the end his light will shew it selfe. Whilest he is present, hee is not valued, his sonnes were naught, his place meane, his gouernment vile: but this is Samuels ho­nour, when gone, he is mist; when dead, he is lamented; all Is­rael [Page 22]striues to doe him all honour; blessed bee that life that ends in so glorious a death; thrice happie that man, whō An­gels, 2 God and all men do striue to honor. Next for the godly friends, they haue wherin to comsort themselues, for as much a holy life empties if selfe into an honourable death. A true Christian may trauell in life vnder troubles and contempts: but marke his end, and you shall find (as peace, so) honour. When he is buried, a true and honourable funerall is solem­nized: euen mourne not in the face, but in the heart; respect him not in shew, but in truth; their cōsciences reuerence him, their soules find a misse of him: the Angels of heauen man him in a goodly traine to heauen, the Saints on earth fol­low him with greatest affections to his graue: seuen, nay thrice seuen yeeres after the funerall he is not forgotten. Thus are the men whom the great King loues honoured: if any of ours haue performed such a life, that he hath attained to such a death, there is no place for repining. If God slay Aarons Leuit. 10. he must be silent: If he honour ours, shall we mur­mur? What, shall Bethuel part with a daughter; Laban with a fister for an Isacks sake? Shall Barzill [...]i in his age part with his staffe, 2. Sam. 19. his sonne, when he is to liue in Dauids Court? Shall men and women beare with patience the absence of dearest friends, when it is for their outward preferment; and when Christ would marry a child, preferre a friend, aduance our ac­quaintance, should wee stand off? No: if this bee the worst that death can doe to the godly, to strip him of his raggs, and clothe him with robes; to free him from all contempts, and possesse him of greatest honours; to redeeme him from all shame, and to crowne him with glorie in the harts, mouthes, consciences of men, in the face of heauen and earth: lets ne­uer frowne vpon friends departure, but rather see (if possible) the messenger of this good ridings, and blesse the Lord for our aduācemētsin theirs. Indeed (beloued) we weep too fast, when teares denie fight of mercies: in the death of Samuel there is game to him, as well as losse to vs, both should be re­membred. I know many present sensible of the one, I shall be wrongfull to conceale the other. Truth it is, there is fallen a great man in Israel: But how fallen? like Abner vpon a vio­lent [Page 23]hand? or died he like a foole? Was he vnsensible of his estate? Were his hands, his mouth, his heart tied? Was his end without honour? No brethren, he died in a full and ripe age, when the Lord had made the most of his life; he died in peace, he died with hopes of life in his heart, with words of grace in his lipps, and his Sunne did set in the highest point, Vt esse Phaebi dulcius lumen solet iam tam cadentis. in greatest brightnesse: time, place, manner, company, men, Angels, God, and all conspired together to doe him all ho­nour in his death. Blesse the God of all spirits for this, all ye that are interessed in the same profession and religion. Blesse the Lord for this, that hee so died, in such a place, in such a time, in such a sort, as the diuell hath receiued a foile, and reli­gion grace and honour by it. And thus Israel hath done his part in mourning, in burying Samuel at his house in Ramah.

Now where is Dauid? soone after Samuels death, you find him in the Wildernesse of Paran; and this clause is like a corner stone, of double vse, it closes one course and begin­neth another. This Paran was a Wildernesse, vast and feare­full, mountenous and rockie, hither Dauid eft soones repai­red, when by Saul he was persecuted: But why at this time? truely now hee hath fewer friends then before. Samuel hee much vsed before, as the storie sheweth vs: but now Samuel is gone. Now againe hee hath more enemies then before; Saul will be more bitter, false friends will bee true enemies: yea now Ramahs refuge (perhaps) will yeeld persecutours, and Samuels sonnes as like to hurt as harbour him; so that it is time for Dauid to flie. I should doe you the greatest wrong to pursue my meditations at large, giue me leaue to mind you of my thoughts, and I will fauour your patience. What a shame is it for Israel, for Ramah, for Samuels house, that when the Old man is gone, Dauid dare stay no longer amongst them? O what a shamefull change is this! what a blemish to Samuels successors, to all the Countrie! you that be in Israel suruiuing Samuel, take vnto you the heart, spi­rit, courage of Samuel; when persecuted Dauid comes vnto you for succour, driue him not into the Wildernesse; and let the friends of Samuel continue the life of Samuel in their houses and behauiours. Ramah was a Citie of refuge for di­stressed [Page 24]stressed persons, an habitation for the Leuites, a Colledge for the Prophets, thither Dauid was euer welcome; for Dauid to be thrust out by Doeg, to be coursed frō Ramah into the wil­dernesse of Paran, is such a blemish to the place as can neuer be washed out. But why (to goe on) feares Dauid more now then before? good reason, Saul and all like Saul will now shew themselues, and turne the inside outward. Samuels death is twice mentioned, and either time a shrewd pranke of Sauls: first, hee persecutes Dauid, as here: secondly, hee runnes to Witches, 1. Sam. 28.3, 7. In Samuels life-time Witches went downe: but when Samuel was dead, Saul can relish sorcerie well enough. Thus the thoughts of many hearts will be discouered vpon a Samuels death; let Iehoiadah be buried, and Ioash will come to his bent againe. Let Salo­mons head be once laid, good men, wife men, a fathers friends will be neglected; greene heads, worthlesse persons shall bee entertained: Rehoboam would not haue done so in Salomons dayes; but he is dead. Looke to it, looke to it (my brethren) all yee that haue professed loue, zeale, religion in Samuels daies, that now you shew not Sauls spirit; be setled, be reso­lute still for God, for the Word, for profession, sith the pre­cept and the promise, and the promiser, and heauen promised stands as they did. If now any of you shall steale from God, and flie to the enemie; shal giue ouer his profession, and turne persecutor, scoffer, hee proclaimes his owne hypocrisie: God from heauen proclaimes him a traitor, and will follow him with a crying conscience, and restlesse heart, till he hath laid him as low as hell. But whither flew Dauid? a poore refuge he hath yet some; though Samuel be dead, yet he hath a shel­ter, such as it is; Dauids life hangs not wholly vpon Samuels. The sinners of Sion now opened vpon him, and followed him with full crie, Now his friend is gone, now his God is dead, now wee will bee vpon him, Vpon him! foolish men, his God dead! Dauids God liues, though Samuel bee dead. His friend he hath lost indeede, but not his father; hee must no more to Ramah, but in Paran there be rockes, hou­ses; in heauen there is a rocke that will neuer faile: blessed be the Lord for this comfort; when the diuel rores, and the wic­ked [Page 25]rage, his Dauids are carried vpon wings into the wilder­nesse, where they find a place. What shall I say more; Sa­muel goeth to heauen, Dauid must abroad, both must from Ramah: see what death can doe, it maketh a diuorce betwixt dearest friends. What of that? Therefore trust not in friends, therefore dote not vpon friends; therefore call vpon friends whilest present, and say, this child must cease to be my child, this father to be my father, we must be to one another, as if we had neuer been with one another; and therefore thinke of a departure. Therefore (in the second place) make sure Gods loue, get him to be thy friend, and that friendship is impregnable. Children thou maist loose, and wife, and pa­rents, and friends; death can sweepe away these: but thy God thou canst neuer loose, if once at league with him; come what will come, he will be euer for thee, euer with thee; if in prison, he will be there; if in exile, there; if in the seas, there; where thou art with prayers, he will be with comsorts. And therfore if a seruant, get this Master; if a child, this Father; if a widow, this Husband; and then though all friends die, yet thou shalt liue so long as the heauens last, and Christ Iesus liues; and liue in peace, and die in hope, and rise with ioy, and reigne in glorie.

Thus Israel and we haue brought two Samuels (theirs and ours) to their lodging; both faithfull in their places, honoura­ble in their deaths; both so neare in agreement, that in the storie of the one, you may reade the life of the other. My Text here ends it selfe, and proceedes no lower into a parti­cular commendation of Samuel; and therefore if I follow my Text, rather then the times, it will not be offensiue. Indeede Samuel is like to such fruit as is ripe, and good when it is ga­thered, yet better if it lie a while: let him haue a time of mel­lowing, now hee is gathered; and his owne worth and our want, will set lum farre beyond all verball praises. In the meane, lets turne our selues from praising man, to praise that God, to whom the praise of all that is praise-worthie is only due, &c.