WHen first mine eye fell vpon this Text, no sooner began I to see, then to wonder, much like a Goldsmith, who being to touch some old Coine, first wonders at the stampe, and then tries it; so was it with me; I being to take vp this sheckell of the Sanctuary; to satisfie the present occasion, I did long admire the confidence of the words; before I durst once aduenture to touch the matter: But after second thoughts, which like good Merchandize euer rise better and better, fin­ding out the workes of this Princely speaker, I ceased [Page 2] to wonder at his wordes, and beganne to wonder at his workes; This Nehemiah the Authour of these wordes, was by birth a Iew, by present condition a Captiue, in a strange soile; where yet hee grew high and flourisht in the estimation of the King of those Lands, and became his Cupbearer: Neh. 1.11. vpon which preferment, his purpose was not, as many men doe, to build his owne fortunes, and by regarding his owne skinne, to neg­lect the bodie of the Church and Common-wealth; But like an obedient Child to his owne Mother Country, be­stowed all his thoughts how he might now refresh and repaire decayed Ierusalem. To this purpose, hee first ac­quaints Heauen with his intention, Neh. 1.5. and prayes to God; Next hee spreads his request humbly before the King: no string left hee vntouched to fetch about this resoluti­on; Hee vndertakes his iourney to Ierusalem, viewes, no doubt, with a watery eye, and lookes through his teares vpon the miserable breaches thereof, Neh. 2.14. and as hee found a place, where his beast vnder him could not passe; so hee might now well conceiue that hee himselfe might finde such a worke; as he could not easily passe. Men thought that to build Ierusalem was to make burnt stones whole againe; Neh. 4 2. 1. Cor. 13.7. Will they reuiue the stones out of the heapes of the rubbish which are burnt; yet Charitie thinks nothing im­possible: it belieues all things; hee teacheth his hand to worke, and begins it, yea not withstanding the derisi­ons, Neh. 4.1.8. & 6.6.12. Cic. pro Sestio. conspiracies and calumniations of his enemie; nay, the hiring of the tongue of a false Prophet, to forbid men as it were from Heauen; he goes on acri animo, as the O­rators Phrase is with a keene spirit to finish the worke; Euen with such a tide and current of valour as that nei­ther he, Neh. 4.23. & 6.15. nor his brethren, nor his seruants, nor the men of the guard put off there clothes saue only for washing, and that for two and fifty dayes together; I omit and flye ouer the publicke administration of his office, as he was Go­uernour [Page 3] of the Land, his care for the Ministers and the seruice of God: Tertull. de pallio. c. 4. in all which respects I might crowne him with the speech of the Father; he was Rex sola gloria minor; a Prince inferiour to nothing, but to glory it selfe; No maruell therefore, if wee see such a fiery streame of confidence in his words, and so neere a line of familiaritie with God; Nulli ita Deo familiares, Euseb. Emislen homil. 21. post Pentecost. sicut bo­ni Reges; None so familiar with God, as good Kings; The cleerest bloud makes the best spirits, and a good life the greatest confidence; The purest aire breeds the greatest agility, and the purest life the fairest hope, of which we haue here a full example; Remember me; O my God, concerning this, and wipe not out my good deeds, that I haue done for the house of my God, and for the offices thereof.

The Text is a Prayer in which there bee two things; Diuis. the matter or the things desired, Remember mee, concer­ning this, and wipe not out my good deeds that I haue done for the house of God and for the offices thereof, Secondly, the manner, familiarly in these tearmes, O my God, twise expressed: the matter of his request for a reward, deli­uered in two sorts, first, affirmatiuely, Remember me, Se­condly, by way of negation, wipe not out my deeds; con­cerning these deeds; first, he mentions one in particular, namely, the prouision for the Leuits and Singers of the Temple; Remember me concerning this, Secondly, Neh. 13.10: hee mentions them indefinitely, Deeds in the plurall num­ber; these deeds are described; first, by their adiunct: They are good deeds, Secondly, by their obiect, and that is double: first, For the house of my God, Secondly, for the offices thereof. These bee the seuerall beames of this diuine light shining in this Text, Let vs now through God, looke vpon the first.

God cannot properly be said to remember, Remember mee. as man re­mēbers. There is a double memory in man, first, sensitiue, which is common with the beasts, when the representa­tion [Page 4] or species of any obiect, seene, heard, smelt, tasted or felt, (after the obiect is gone, and it selfe vanished out of the fancy, is reduced againe into the phantasie, either by the representation of the same indiuiduall obiect, which was before or of some like vnto it; as for exam­ple, a beast, being well fed in an Inne, when hee comes to the same Inne againe, or one like it, he remembers it, and there turnes in. Secondly, there is an Intellectiue memory, when not only by a representation of the same, or the like obiect, we reduce a thing into memory, but by discourse, Ab hoc in hoc, as the Schooles say, from one thing to another, which the beasts cannot doe, there­fore it is called in the beasts, memory, but in man, Reminiscentia, that is, remembrance. Now neither of these memories are properly in God: First, God hath no sensitiue memory, for hauing no sensible organs, he can­not haue any sensible representations. Secondly, he hath no Intellectiue memory by intelligible representations either created, or acquisite, by which Angels and men vnderstand, for he vnderstands by no other meane, but by his owne essence.

But he is said to remember improperly, and accor­ding to mans capacitie, when hee shewes mercy to his creature, either without promise, God remembred Noah and euery liuing thing, Gen. 8.1. Psal. 105 8. Aug. in Psal. [...]7 or with promise, He hath remem­bred his couenant for euer, Tunc dicitur Deus meminisse quando facit; tunc obliuisci, quando non facit; nam ne (que) ob­liuio cadit in Deum, quia nullo modo mutatur: ne (que) recor­datio, quia non obliuiscitur. God is then said to remember, when he doth, and then to forget, when he doth not; for neither forgetfulnesse is incident to God, because hee is no wayes changed; neither yet remembrance, because he doth not forget.

So then, Nehemiahs, Remember me, is no more, then doe for me, O Lord, and let mee find a reward with thee [Page 5] through thy mercie, euen as I haue beene an Instrument of thy glory, and haue wrought for thee; from this expo­sition shoot forth two conclusions, first, on Gods part in the word remember; to remember with God, is to doe; when God speaks, he does, He spake and it was done, Psal. 33.9. 1. Iohn 5.15. when he heares, he grants, If we know that he heare vs, what­soeuer we aske, we know, that wee haue the petitions, that wee desired of him; when he knowes, he helps; Take no thought, Matth. 6.31.32. saying what shall we eat, or what shall we drinke, for your hea­uenly Father knoweth; that yee haue need of all things: now what comfort could once draw neere vnto the soule of man, out of this that God knew our wants, if Gods knowledge were not a helpe withall? yea, when hee re­members, he doth: Luke 1.72. To performe the mercy promised to our forefathers, & to remember his holy couenant; Gods perfor­mance and his remembrance goe together as the light and the Sunne; which notes the propension that is in God to mercy, to whom, in giuing helpe to man, it is enough to remember him; whose memory, and mercy are but as it were one act; and againe to vs it is an exam­ple; that our memories may guide our hands to mercy, and that we should in a manner; as suddenly, relieue our brethrens wants, as we doe remember them; The second Conclusion, Is, on Nehemiah's part, expressed in this par­ticle me; by which he desires a reward from God for his good deeds. A request, I confesse, full of that [...], or liberty, wherein, as the word imports, Remember mee. Heb. 11.26. [...]. Phauorin. v. [...], Budaeus v. [...]. 2. Tim. 4.8. a man may say any thing to God, in a holy manner; yet for all this, law­full enough.

It is lawfull to thinke on a reward, yea to thinke vp­on it as a recompence. He had respect vnto the recompence of the reward. The word signifies to looke vp in ad­miration curiously, which wee call in Latine Suspicere. Secondly, It is not onely lawfull to thinke on it, but to ioy in it. Henceforth there is laid vp for mee a crowne of [Page 6] righteousnesse. Thirdly, It is lawfull to aske it, yea to aske it daily, Matth. 6.10. Thy Kingdome come, for whatsoeuer some braine-perisht Anabaptisticall spirits think to the contra­rie; the Lords prayer is to bee said euery day, it is Quo­tidiana oratio, Enchirid. c. 71. as Saint Augustine calls it, a daily prayer: thus Ezekiah when he stood in extrema tegula, Sen. epist. 12. as Seneca's phrase is, vpon the last tile, ready to leape downe into his graue, Es. 38.3. had his Remember mee, Remember now O Lord I beseech thee how I haue walked before thee in truth, and with a perfect heart, and haue done that which is good in thy sight, If any mans fancie worke him another way to thinke that Ezekiah desired not a reward confidently, because hee seemed by his teares to feare death; I re­commend this answer to him, hee wept not for feare of death absolutely, but because hee had no child to suc­ceed him in the throne of his Kingdome. Hieron. in Es. 38. For Manasses his sonne, vpon whose shoulders the staffe of gouern­ment lay next; was borne out of the new lease of fif­teene yeeres; which God added euen three yeares after; not hauing climbed aboue the age of twelue yeares, 2. Reg. 21.1 when he began to reigne; Ieremie had his Remember mee, and that with such a pitch of confidence, that for my part, I thinke few or none dare pray his words after him O Lord thou knowest, Ier. 15.15.18 remember mee, know, that for thy sake I haue suffered rebuke, wilt thou be altogether vnto me as a liar. If hee durst thus far draw out his zeale, in as­king a temporall blessing, which is not to bee asked but as it were lamely, and with condition, what a rise and aduantage will faith take for a spirituall reward? Shee will beg of God as freely, as euer Bathshebah did of Sa­lomon, 1 Reg. 2.20. I desire a petition of thee, I pray thee say mee not nay. Euen Christ himselfe, as a man, desired a reward of Glorie. Ioh. 17.4 5. I haue glorified thee on the earth, and now, O Father, glorifie thou mee with thine owne selfe, whose ex­ample I haue reserued like the best wine, to the last, that [Page 7] no man, that hath his braines in his owne keeping, or hath his head about him, can now doubt that it is law­full to aske a reward with Nehemiah, Prouided alwaies that in some measure or other hee bee a Nehemiah, that asks it, for this strong meate is not for euery nouice, nei­ther can a small streame carrie so great a wheele; there are that dare not say, remember me for a Kingdome, Luke 23.42. but Remember mee when thou commest into thy Kingdome, Iud. 9.49. As amongst Abimelechs souldiers, some cut downe grea­ter branches, some lesse, according to the proportion of their strength, so among Christs souldiers, some car­rie a greater, some a lesser confidence. Act. 27.44. Saint Pauls ma­riners some saued on boards, some on broken pieces of the Ship: so among Christians, some arriue heauen, with one measure of trust, some with another: All the members of the body, are knit vnto the head; but some nearer, some farther off; so in Christs body, all draw grace from him, yet in difference of grace, there is diffe­rence of hope. Secondly, That the iust themselues that haue this transcendent confidence, in asking a reward, doe not assume this out of arrogance of merit; for this strong Harnesse of merit, is onely fit for the Sonne of God; hee that said here, Remember me, said no more but Remember me, he said not, reward me, according to my deseruing; nay, after hee saith, Neh. 13.12. Remember mee O my God, and spare mee according to the greatnesse of thy mercy See how modestie and confidence at one time kisse each other. The Saints that are ascended high in obedience, are like men gone vp high vpon a ladder; the higher they are gone vp, the faster they hold; and they are not with­out some passages of feare, to slip againe. Grace and merit fight like fire and water; the one puts out the o­ther: Tis a truth I confesse, beyond the line of all ex­ception; that, as the Rainebowe in the cloud, so peace in the conscience, vpon a good ground is a faire signe of [Page 8] reconciliation; but yet withall, with Nehemiahs remem­ber mee, Ps. 25.7 Dauids remember me accords well; According to thy mercie remember thou mee for thy goodnesse sake O Lord. And thus much for the depth of Nehemiahs con­fidence in asking a reward;

Wipe not out my deeds.The second terme which conueighs his request for a reward, is in these words, and wipe not out my deeds; this being in a negatiue forme, as the other in an affir­matiue: This word wipe not, hath a direct eye, or refe­rence to that which the Sacred finger of the Scripture points at elsewhere, that a mans good deeds are writ­ten by God; Apoc. 20.12 The dead were iudged out of those things which were written in the bookes according to their workes whether good or euill: Now there are three things of a good man written by God: first, his feare of God, A book of remem­brance was written before him for them that feare the Lord. Mal. 3.16 Concerning whom, lend mee but your eyes a little fur­ther, and see what God saith in the next verse, And they shall bee mine, Verse 17. saith the Lord of Hosts, in that day when I make vp my Iewels, These bee Gods prime seruants, his Iewels, the signets of his right hand, whom hee did not write in a booke, with the rest of his Saints, but made a booke as it were, a part for them; and such a booke, wherein they should bee diligently remembred as the word imports. Secondly, hee writes our teares, Put thou my teares into thy bottle, Sepher Siccaron. are they not in thy booke; God hath both a bottle and a booke for our teares; A bottle to put our teares themselues in, Ps. 56.8. and a booke to write downe the Number, and the bitternesse of these teares. Thirdly, hee writes downe our good deeds, as in this place, [...]. 70. nay the word in the Greeke signifies as much as if they were not onely written but painted, yea, and that in oyle, for perpetuitie, O the infinite mercie of God, what tongue so rich, that is able to embellish it? Hee doth not onely write our names in the booke of life, Luke 10.20. nay, [Page 9] write and engraue our remembrance in manibus suis, Esay 49.16. in the palmes of his hands, with great Characters, euen the nayles of his Crosse, his bloud being his inke, his paper his owne flesh, yea, our very members are written by him, Psal. 139.16. but writes our workes and that so tenderly and fauoura­bly, Iob 13.26. that though our deserts might sway his hand to write bitter things against vs, yet he writes for vs.

Mens Chronicles, the truer they are, the freer they are in taxing errors: 2. Reg. 21.17. as an ingenuous Painter takes out the moles, as well as the fairer lineaments, The rest of the acts of Manasseh, and his sinne that hee sinned, are they not written in the Booke of the Chronicles of the Kings of Iu­dah, but the vaines of Gods mercy are so large and full, that as he suffers his mercy to triumph ouer his iustice in rewarding, Iac. 2.13. so he suffers the same mercy to triumph ouer his truth in writing; and writes not our sinnes, but only our good deeds; Gods Booke is not like a Merchants Booke of Creditor and Debitor, wherein a man writes, both, what is owing him and what hee owes himselfe; for God in his mercy, wips out that wee owe him, and writes that only which he owes vs, by promise, much like the cloudes that receiue ill vapours from vs, yet re­turne them to vs againe in sweet raines: that mans braine is yet darke, that doth not duly consider this, for a great mercy; Againe, if God write vp our good deeds, this is as a full winde in our sailes, to put vs on, euen to load Gods Chronicle with them; writing vpon our selues, by a reall profession of his seruice, as Aaron did, Exod. 28.36. Esay 49.4. Holinesse to the Lord. For, Surely our Iudgement is with the Lord, and our worke with our God: What mans heart so dry, that is not moued when he heares that our prayers and our almes goes vp for a memoriall before God? Acts 10.4. not to be remem­bred, as it were with one sole act of his memory, [...], but as the word carries it, to bee a standing monument and re­membrance of vs for euer in his presence: Shall our good [Page 10] workes bee like Esai's trees, Esay 10.19. so few, that a child may write them, when we haue such a God, for whom we worke, will not only thinke vpon our workes, but write them vp in such royall paper as his owne Booke. Let no feare inuade vs, as if that paper could sinke, and so wee should lose our workes, for if men lose not small deeds sometime, 2. Sam. 1.18. and Sauls teaching but of the vse of a bow, deserued a roome in a Chronicle; certainly better deeds shall neuer be blasted, but God will write them and seale them vp for all eternitie. Secondly, as this word wipe not out implyes, that our good deeds are written by God, so againe it tels vs, that though they be written, yet they they may be wipt out againe, else had it beene in vaine for Nehemiah, and a dead request, to haue commended such a petition to the eares of God, that his workes might not bee wiped out actually, had hee not first presumed a possibility of wiping them out; For not to touch the skirts of the fierie hill, I meane the question, of falling or not falling away from iustifying faith, or imputed righteousnesse; A man may fall away from some part of sanctification, by a sinne of prophanenesse, for he that so sinnes, cannot be holy and vnholy in the same respect. As it is granted by all, Enormibus pec­catis pij reatum mortis incurrūt Synod. Dordra­cena, c. 5. artic. 5. that good men may fall into grie­uous and ennormous sinnes, so this instance following shewes that a contrarie act of prophanenesse must needs wipe out some part of sanctification. Dauid chast be­fore, falls into adultery, wee must needs say hee lost that part of his holinesse, except we say his adulterie was ho­ly, which no man of the leanest vnderstanding will af­firme.

Now how farre, not one mortall sinne, perchance originally proceeding from infirmitie, or precipitancie may quite eate out sanctification, and so faith, as some say, (considering probably, that an habit of faith is not easily lost, but may seeme to stand with some true acts [Page 11] of inward Sanctification, some being lost, as in another case, the foundation may stand, when the roofe or a pil­ler of the house is falne) but many seuerall acts of foule and wilfull sinning, without repentance, Iude, verse 20. not onely effici­enter. by acts directly contrary to the habit of faith, but demeritoriè, by acts cōtrary to the habits of other vertues; when a man doth [...] sends away or casts farre from him a good conscience, as the word imports; how farre, I say, these sinnes may make, or not make na [...]fragium fidei, the shipwracke of faith, 1. Tim. 1.19. I will leane vpon the bosome of the Church, till it be deter­mined; only I desire leaue to adde my poore iudgement, which is, that if this question and some others were not so rigidly stated, the diuision had not grown like Ahabs cloud from the bignesse of a mans hand to a storme. But no more of this, because my text is properly of wiping out deeds of sanctification. Secondly, because I can no more contract the whole discourse of this argument within an houre, than all the beames of the Sunne with­in a ring.

Thirdly, because in gathering herbes, I am loath to touch the wild Vine, or if I touch it, 2. Reg. 4.39. I will not gather my lap full, or if I gather it, I will not shread it into the pot of the Sonnes of the Prophets; I wish from the center of my heart, that the Church of England may not haue a wrinkle in her garment, not the least contention; for, there is a feare beates vpon my heart; that when we haue stretched all the sinewes we haue in these difficulties; we shall make but a Flemmish reckoning of them. L. 8. c. 5. [...], &c. Sozomen saith, that alwayes in the dissention of the Church, the Common-wealth was also troubled; Therefore for my part, in my poore way, I shall bee readie to offer still to Gods people the staffe of bread, I meane the weightier things of the Law, and to keepe their braines from bur­ning, with such subtill lightning, as this is.

My good deeds.Now in this phrase, wipe not out my good deeds, there doth further rise vp before our consideration what deeds these are; Neh. 13.10.12. First, he speakes of one in particular, Remem­ber me concerning this, which was the sustentation of the Leuits by the tithes of Corne, Wine, and Oyle, a worke of that grace and fauour with God, that Nehemiah dares begge a reward for it alone in particular. Cum decimas dando & terre­na & coelestia possis munera promereri quare per auaritiam duplici benedi­ctione te frau­das? Aug. de temp. ser. 215. Remem­ber me concerning this, Seeing by giuing of Tithes, thou maist obtaine both earthly and heauenly rewards, why doest thou by couetousnesse defraude thy selfe of a dou­ble blessing? saith Saint Augustine, But because this particular is drowned in the generall clause of his mercy, To the offices of the house of God. I only thus farre salute it, and next inuite you to his good workes in generall.

And first I bespeake your attention to the name of them; [...] 70. miserationes meas. Ʋulgata misericordias meas. Pagnin. pietates meas, Munster. in loc. The word in the Hebrew signifies as much as my mercies, and so doth the Greeke and Latine render it, with others, because he did it with a free heart, as Caietan saith, and not for humane fauour, but for Gods glory, as Lyra hath it; Euery mercie is a good worke, but euery good worke is not a worke of mercy. Two things make a good worke a worke of mercie: The first, is in subiecto, or him that worketh, when hee doth it freely without re­spect of glorie or carnall profit to himselfe, or others; and this is properly Grace. Gratia.

The seccond in the obiect, or the matter, vpon which we transfer our Charity, whether it be on men, or things belonging to God or men, Misericordia. when they are in the iawes of Necessitie; and this is called Mercy. Both which condi­tions were in Nehemiah's workes, for he did them freely sine rimula Ostentationis, without tha least chinke of O­stentation; and he did them mercifully, in case of neces­sitie; therefore his workes are not euery sort of workes, but workes dyed in a deeper graine, they are mercies; but I cannot stand to view euery seuerall roome in my [Page 13] Text: Time is my Master, I must subiect my selfe to him. And so I giue out from the name of these deeds, in the Originall, and come vpon the second thing which is their Attribute, They are Good deeds.

The workes of good men are good indeed, first, Gal. 5.22. Nihil à Deo non bonum quia di­uinum, Tertull. de fuga in perse­cut. cap. 4. in re­gard of their efficient, God: who not only commands them, but produceth them: The fruit of the Spirit is Loue, Ioy, Peace; Now God, neither commands nor produceth any thing that is faulty. Nothing from God, but it is good, because it is from God, saith Tertullian. Secondly, they are good in regard of the obiect and matter, Iac. 2.19. Thou beleeuest that there is one God, thou doest well; Thirdly, in regard of the forme, whence they proceed, Mat. 7.18. 2. Sam. 18.27. from a good heart purified by true faith, A good tree cannot bring forth euill fruit, as Dauid said of Ahimaaz; He is a good man and commeth with good tidings; so a good man hath good workes. Fourthly, in regard of the end; because by them men intend Gods glory, their brethrens good, Mat. 6.22. and their own saluation, If thine eye be single, thy whole body shall be full of light; Euen as a good eye is the glory of the face, so a good intention is the glory of the action, Ipsa iustitia no­stra vera est propter veri bo­ni finē ad quem refertur, Aug. de Ciu. Dei, l. 19 cap. 27. Bell. de iustific. l. 4. cap. 10. Stapl. de iustif. l. 6. c. 7. & alii. Our righteousnesse, saith Saint Augustine, is a true righ­teousnesse, because of that end of true goodnesse, to which it is referred.

Our Aduersaries then of the Chruch of Rome, shew but the Canker in their mouthes and pens, to say and write, that wee hold good workes to bee sinnes, nay, mortall sinnes. For that we say may be put vp into these three conclusions. First, that Good workes done accor­ding to the conditions forenamed, are in the truth and substance of their nature, and of themselues, good, yet by accident, they are, though not sinnes, yet mingled with sinne in that they passe through this channell of our cor­ruption, these graues of our concupiscence, euen as water, of it selfe cleere, contracts corruption by running tho­row a foule pipe.

Secondly, They are truly good, but they are not per­fectly, absolutely, or meritoriously good, whereby a man may fulfill the law or deserue heauen, as our aduer­saries would blazon it, for, for meritorious workes in the stiffe sense of condignitie, it was neuer embraced of old, Pueri. meritorij Cic. in Philip. 2. nor yet can be, except it bee in one sense, that wee call workes meritorious, as boyes or harlots are called meritorious, which deserue rather shame or death, than a reward. Thirdly, yet doth not this accidentall min­gling of our workes with sinne, nor want of this abso­lute perfection take away the kind or essence of our good workes. For the first: Though that Concupiscence, which blisters our good workes, bee by the law morall and in it owne nature, yet vnder Christ, a mortall sinne (for Christ destroyed no part of the morall law, quoad obligationem obedientiae & reatus, in regard of the obli­gation of obedience and guilt) yet quoad obligationem poenae in regard of the obligation of punishment; That which is mortall in it owne nature, is now not mortall, by effect through Christs death. Rom. 8.1. There is now no condemna­tion to them who are in Christ Iesus, Gal. 3.13. who walke not after the flesh, but after the Spirit: And Christ hath redeemed vs from the Curse of the law, being made a curse for vs; a part of which curse was, Gal. 3.10. D. Iohn White Way to the true Church. Digress. 37. Docet hoc tan­tùm ad quam perfectionem contendendum sit, sed non obli­gat. Staplet. de Iustif. l. 6. c. 1. Soto de iustit. l. 2. q. 5. a. 4. co. 2 that the law bound vs to beare the punishment of euery inconformitie to her, in thought word and deed; Cursed is euery one that continueth not in all things which are written in the booke of the law, to doe them; but now sinnes of ignorance, infirmitie, and in­consideration, are not through Gods mercie in Christ imputed to Gods children; and so doe not extinguish the workes of our true righteousnesse, neither make the workes loose the name of good workes, nor put the doers into a state of damnation, as a reuerend Diuine of late hath it. For though it is true that wee are bound still to a gene­rall perfection of obedience, whatsoeuer our Aduersa­ries [Page 15] blab to the contrarie, who still gather where it is not strawne; Mat. 22.37. Thou shalt loue the Lord thy God with all thy heart, and with all thy soule, and withall thy mind, and that hee that is bound must needs incurre a guilt by breaking his bond, yet doth not that guilt in smaller things, now through the death of Christ and Gods mercie apprehen­ded by faith, put him into a state of damnation, because one man at the selfesame time cannot bee in a state of saluation in regard of his faith and workes that please God, and in a state of damnation, in regard of his neces­sarie imperfections; Water mingled with Wine doth not tollere substantiam vini, but diluere, doth not take a­way the substance of wine, but weaken it; so our smal­ler sinnes take not away the nature of good deeds, but doe weaken them, and make them lesse perfect. Malum per acci­dens non destru­it bonum per se. Black sprinkled vpon white doth not take away the whole co­lour of white but onely darkens it: so our good workes are not rooted vp by our infirmities, but onely defaced and obscured. The law is like Sampson, Iud. 16, 20. with his haire cut off, it goes out to shake it selfe as before, but it hath in this case no strength to rise against vs.

Secondly, Gradus non mu­tat speciem, Neither doth the want of the degrees of absolute perfection take away the kinde or substance of good workes, no more than the want of a finger the be­ing of a man; or the want of a fringe the substance of a garment. The imperfection of the worker is to bee di­stinguisht from the substance of the worke. A man that is in cutting downe a tree, with an ill axe, cuts it downe in the end, though not so neatly; and a good man is still destroying the body of sinne by obedience, though it bee with some hacking and imperfection, but I will put out this lampe and conclude. Good workes are not sinnes formally and properly taken, much lesse mortall: but of themselues and in their nature good; onely by accident mingled with euill, as appeares, euen by this [Page 16] one thing; Heb. 13.16. that they please God; To doe good, and to com­municate forget not, for with such sacrifices God is well pleased. Now it is a thing against the graine, if not blas­phemous, to say that a worke which is properly a sinne, should, though, by the indulgence of God, be pleasing vnto God. But to turne mine hand from our aduersaries to our selues, If our good deeds be good indeed, I can­not but deepely censure them, that vnder pretence of aduancing faith, doe deuance good workes; and because good workes are mingled with euill, therefore to make them cheape and contemne them, as if a man should per­swade a beaten trauailer to seeke an vnknowne way, and to leaue the high way, because there is a little dust in it. What is this but to doe with Religion as Iosephs bre­thren did with him, Gene. 37.23.28. strip her of her parti-coloured coat, her robe of righteousnesse, and sell her away to the Mi­dianites. Let vs banish this spirituall idlenesse; Though wee receiue grace freely, and without labour at the first, yet wee cannot preserue it without labour: [...]. Concil. Nicaen. 1. part. 2. cap. 31. A. Gell. l. 5. c. 6. say the bles­sed Fathers of the first Nicaene Councell. Thy labours proceeding from a sincere faith and to a sincere end, are not onely good in themselues in the truth of their na­ture; but notwithstanding their smaller cracks and im­perfections, God will entertaine them as perfectly done; yea, crowne them in the end, euen as the Romans when they gaue the Obsidoniall Crowne to one that had deli­uered a Citie from the siege of the Enemie; made him a Crowne of that grasse, and those flowers, where the Citie was besieged, so will God giue vs a reward of those workes, which wee haue done well, for the glorie of his name, and the good of our brethren; Though per­chance our gold want some few graines. Which I haue done for the house of God. But all this while my Sunne hath shone through a cloud in generall, let vs now fasten our thoughts vpon the good deeds of Nehemiah in particular.

These are of two sorts, or haue a double obiect, First, those good deeds which he did for the house of God: Se­condly, those which he did for the offices thereof. First, for the house of God.

The Temple of Hierusalem was called the house of God. First, in a wider or larger sense, ab efficiente, [...] as wee say, because God commanded it to be built; Thy sonne whom I will set vpon thy throne, 1. Reg. 5.5. in thy roome, hee shall build an house vnto my Name. Secondly, more pressely and in a closer sense, in regard of the end, or vse of this house; and that was double, First, in respect of God, who dwelt in this house, and had pos­session of it, that is, testified his presence more cleerely there, then else-where, both in the Arke of the Coue­nant and the Cloud; The Lord hath chosen Sion, 1. Reg. 8.6.11. Psal. 132.13. hee hath desired it for his habitation. Secondly, in regard of his Seruice, Sacrifices, and Prayers, and other holy exercises being performed there by Gods people, therefore it was called the place: where his Name should be, 1. Reg. 8.29. I might here bury a great part of my time, about the distinction and dignitie of the house of God aboue other places, not cō ­secrated or made ouer, to Gods seruice; but I must draw in my sailes. So I trauell on from the terme of the house of God, to place mine eyes vpon the liberalitie of Nehe­miah to this house.

Vpon this house, besides his flaming zeale in repay­ring it, and the wall about it, he gaue with a full hand to the enriching of it a thousand drammes of gold, Nehem. 7.70. fiftie Ba­sons. fiue hundred and thirtie Priests garments; a rich ex­ample for euery able man to put vp vnto his considera­tion, it being a holy good worke, to doe good to Gods house: Blessed be the Lord God of our Fathers, Ezra 7 27. which hath put such a thing, as this in the Kings heart, to beautifie the house of the Lord which is in Hierusalem. They that built only the walls of Hierusalem, yet are curiously registred [Page 18] in the Scripture, by the places which they repaired, by their names, Neh. 3.5, 8, 9, 17 22, 32. yea, by their conditions; for some were No­blemen, some Gouernours, some Leuits, some Priests, some Apothecaries, some Gold-smiths, some Mer­chants.

Sulpit. Seuerus, hist. sac. l. 2. Darius had three Hebrew young men, the Squires of his body, one among the rest, by his wisdome drew both the Kings affection and admiration vpon himselfe; wher­vpon Darius bade him one day, Aske of him what hee would and he should haue it, He answered, that he desi­red nothing, but that Hierusalem might bee rebuilt a­gaine.

Egnat. exempl. l. 1. c. 1. Baron. ann. 324. num. 62. exactis Sil­uestri.And Fame reports of Constantine, that in the erecting of a Church at Rome, he himselfe carried out twelue bas­kets of earth vpon his owne shoulders, as appeareth by the foundation of the Church.

What strangers then are they to this Charitie of Ne­hemiah, who either demolish holy places, or through sloth and couetousnesse suffer them to fall? Sure this is no Christian, Psal. 79.1. but a right heathenish tricke. O God, the Heathen are come into thine inheritance, thy holy Temple haue they defiled, they haue laid Hierusalem on heapes, nay, the Heathen would neuer doe that to the Temples of the false Gods, Plut. in Timo­leonte. that wee Christians doe to the houses of the true God, for they hated and fled from all sacrilegious persons. Were the Church leprous, wee could doe no more, then plucke out the stones, as they did in the old Law; Leu. 14.40. in a Leprous house, nay, they would not, euen in such a house plucke out all the stones, as they doe in Churches, Conueniat me Ianus iratus qua velit fronte Tertull. Apol­log. c. 28. but only such as were Leprous; Well let Ia­nus in his anger looke vpon me with either of his faces; (to borrow Tertullians words) yet I will euer proclaime, that, Next to the iniurie done against the temple of mans body, there can be no greater iniury then that which is done against the bodie of the Temple: And I wish that [Page 19] all sacrilegious persons, might feele the whip vpon their conscience, which sometime Celsus felt, who after the robbing of many Churches, hearing one day that place of Esay read, Woe vnto them that ioyne house to house, Es. 5.8. Gregor. Turon. lib. 4. cap. 24. that lay field to field, till there be no place that they may be placed alone in the midst of the earth; cried out immediately, Ʋae mihi & filits meis, woe be to mee and my children.

Secondly, Neither can they find in their hearts to bee on Nehemiahs side, who, in their hearts regard no Tem­ple, nor any publicke place consigned to Gods seruice, 1 Reg. 14.23. but build them as it were groues on euery high hill, and vn­der euery greene tree; Or if they bee in the Temple, be­haue themselues there as reuerently, as in a Stable, 1 Reg. 7.25. worse than euer Hirams brazen Oxen; whose hinder parts were not to be seene in the Temple for modestie, but these mens Religion is rudenesse; as if Religion were best clad in a fooles coate; [...]. Chrys in. 1 Cor. 14. hom. 36. Exurge veritas & quasi de pati­entia crumpe, Ipsa Scripturas tuas interpreta­re, quas non no­uit consuetudo. Tertull. deve­land. virginibus cap. 3. Psal. 102.14. And the offices thereof. Neh. 7.1. & 13.10. Iustly may wee complaine with Saint Chrysostome, In the Primitiue Church houses were Churches, but now Churches are as houses, nay, worse then houses. But manum de tabula, I will put vp my pensill and conclude this point with that of Tertullian. Rise vp O Truth, and breake from thy patience, and in­terpret thy selfe, thy Scriptures, which custome knowes not; Neuer can that mans hand bee liberall to the Tem­ple, that doth not first in his heart, fauour the dust of the Temple.

But now as the fairest house without a light, is worth little, nay hath no roome in our estimation, so the fai­rest Church without a Minister. Therefore Nehemiah was not onely liberall to besprinkle the house of God, but the Offices thereof with his mercie: Hee appointed the Porters, the Singers, and the Leuites, yea a maintenance for them, without which the Priest-hood can no more stand then a plant without iuyce. And here wee haue found another fresh spring of his bountie: It is one of [Page 20] his good deeds, and our president, to let part of our mer­cie fall vpon the Ministers of God; were not this work a welcome and an acceptable worke to God, hee would neuer haue set so strong a guard vpon the contrarie. Take heede to thy selfe, Deut. 12.19. Mat. 10.41. that thou forsake not the Leuite, as long as thou liuest vpon the earth. Christ saith, Hee that receiues a Prophet in the name of a Prophet, that is, as the Father expounds it, [...]. Jsidor. Pelus. l. 4. ep. 135 2. Chr. 31.4. not for indirect ends, but with a na­ked heart, looking to religion and goodnesse shall re­ceiue a Prophets reward.

Thus Hezekiah commanded to giue the portion of the Priests, the schedule or reason is annexed That they might be encouraged in the Law of the Lord. It is a laudable Cha­ritie and such as deserues the siluer pen, to still the cry­ing bowels of the poore; yet if wee will lend credence to Aquinas; Quae sunt ad finem, quanto ei propinquiora tanto meliora. Aqu. 22. qu. 81. a. 6. That of those workes which are ordained to one end as the glorie of God, those are best which draw neerest to the end, then must it needes follow, and weigh downe this consequence, that the workes where­by Gods worship is maintained, because they do more directly and immediately tend to Gods glorie, doe de­serue a larger table of commendation, then ordinarie charitie to the poore. They that annoint the skirts of Aa­rons Garments, and they that annoint Aarons head, doe both repose their charitie in Gods hand; only those re­pose it in Gods left hand, these in his right; pardon my zeale I pray you, if I seeme to scortch one side more then an other, Num. 17.8. that Aarons rod may, if not flourish a­boue the rest of the rods of Israell, yet flourish together with the rest. I speake not to take away the least threed from the poore; but as it happens sometime, that euen the fairest coats of Armes may haue some barre or defect so may charitie to the poore (if it bee with a contempt of the maintenance of Gods seruice) loose, if not the Principall, yet some part of the Interest of her commen­dation. [Page 21] Neither doe I here serue our owne cause, to call vpon the maintenance of our persons, without the seruice of God; but it is Gods cause that giues fire to this discourse, For I could wish that the arke of Gods wor­ship might neuer shake, but God forbid that it should bee ouerthrowne. In Gods cause, I dare throw a stone of reproofe against the face of such as care not for the demolishing of Gods publick worship, Iudg. 17.10. so euery Micah may haue a wandring Leuite in his owne house.

And to this purpose it is, that they seeke out staines in our coates, and in the publike Officers of the Church (as it is an easie thing to finde a spot in blacke) and being found, they wash them so oft in Nitre and Fullers Sope, that in the end these garments are almost worne to rags. Well I say, If he that neglects to heare the Church, Matth. 18.7. must bee vnto vs as a Heathen man, or a Publican, hee that robs the Church is worse then a Heathen or a Publican; to curtall the garments of the seruant of the most high God, de­serues no better a reward; Fulgos. l. 1. c. 2. thē that which Bambas the King of the Gothes gaue to Paulus Graecus the Church-robber to crowne him with a Crowne of Pitch. Let such men conuent themselues before their owne vnderstanding; and they shall plainly see a direct tract of just feare in these sacrilegious actions, namely, that he that alters Gods Decree concerning his seruice, many times rowles himselfe into the same iudgement, which Hee incurred, that altered Cyrus his word, concerning his bountie to Hierusalem, which was; Ezra. 6.11. that a piece of timber out of his owne house should bee his ruine. But now to seale vp this point. In Spaine of old, Ammian. Mar­cell. l. 16. they that brought in the Euening Lights, cried Vincamus, Let vs Ouercome; as if the very light should inflame them vnto Victory: so now haue we Nehemiah for a Light, I as your Seruant present this Light vnto you, and exhort you with all the bloud I haue Ʋincaemus, Let vs ouercome, Let vs ouer­come, [Page 22] I say, our Hardnesse with Liberalitie to Gods seruice, that God may remember vs concerning this, and neuer wipe out the good deedes wee haue done to the house of our God, and the offices thereof.

Thus hauing lodged the colours and run out the mat­ter of Nehemiahs Prayer, the manner of it, now attends your consideration, wound vp in this familiar tearme, My God. But the houre is declined; and seeing I haue already compelled you a mile, I will not compell you twaine; And the rather not in this point, because the matter of the Prayer, was the principall Land-marke or Beacon at which I aymed at this time, the manner, at least wise, this manner of familiar Prayer, is no ingre­dient into the essence of Prayer, but a degree of perfecti­on in Prayer. Therefore praeternauigabit oratio I will saile by it, and onely now retriue some few things spoken by way of conclusion, vnlade my ship perfectly, and put her vp into the creeke.

Conclus. Plin. l. 10. c. 3.Your eares haue receiued this day the steely confi­dence of Nehemiah, how like a true Eagle, he durst looke vpon the Sunne of righteousnesse, and aske a reward, I haue led you likewise to the golden anchor of his confi­dence, His good deeds: which with her two teeth, layeth fast hold vpon his Charity to the house of God, and to the [...]ffices thereof. No sweeter friend, no better compani­on, then a good conscience; nor no better deedes in the World to warme the conscience with a comfortable hope, then these two.

Micah the Idolater treasured vp to himselfe a sweete content, by but an appearance of one of these actions; Now know I that the Lord will doe mee good, Iud. 17.13. seeing I haue a Leuite to my Priest, what then remaynes, but that wee transforme our selues into this example? Let not our Aduersaries grind the face of our Religion, to say Religion and Charitie were at one time thrust out [Page 23] of this Kingdome: Though wee haue sent them their Religion, yet wee haue kept (and my hope yet liues) shall keepe their Charitie. For what is wealth, without the true vse of it? no more then those ornaments about the neckes of the Midianitish Camels; Iud. 8.24. the poore beasts possessed them without vnderstanding, and strait-skind rich men possesse their wealth without true comfort. If there be any difference, here it is, that those Iewels were bound to the Camels, but rich men more basely are bound to their wealth. Againe, how quickly may death snatch vs away, as in a whirlewind, as hee snatcht away the rich man in a night, from his barne doores, who sung a requiem to his owne soule, but neuer askt himselfe, in what posture other mens states stood. Euen as a brooke, with a fall of raine waters, swels, and as if it were proud of his late increase, makes a noyse, nay, runnes here and there, Sicut torrens a­quis pluuialibus redundat per­strepit, currit & currendo decur­rit: sic est omnis iste cur suo mor­talitatis, Aug. in Psal. 109. to shew it selfe till by running it hath runne out all that euer it had: Euen so some rich men, vpon some fall of wealth begin to swell, as if they were little Seas; then make a noyse of ostentation, and because they haue but one tongue of their owne, they get the Eccho of Flatterers; they ouer-flow the lower grounds, that is the poore, and spread their names in text Letters of bloud; in the end, after some short noise, as the brooke leaues nothing, but mire; so leaue they nothing at their death to themselues, but confusion be­fore God and men. And now to bury all the ashes of this Sacrifice at the foot of the Altar, and to end my text, This is the common Sewer into which all humane vani­tie runnes: as Iulian said when hee was taken in to bee Emperour with Constantius, Nihilo se plus assecutam quam vt occupatior interiret Amm. Marcel. l. 15. and some vnexpected mis­chiefe dropt vpon him. That he got nothing by his ad­uancement, but only to dye with more trouble; so this estate followes many times those that haue estate, name­ly that Wealth abused yeelds no better crop then sowre [Page 24] weeds of discontent; to make a mans death bitter; Wher­as the good mans death, is like Musicke, though it con­sist of Sharps, yet it ends in a Diapason, and with a sweet close; Pro. 14.32. The righteous hath hope in his death, Nay both in life and in death as the Prophet speaketh, Hos. 14, 2. dareth to take words with him, and say, Remember mee, O my God, concerning this; and wipe not out my good deeds, which I haue done for the house of my God, and for the offices thereof.

And so I fall downe from the Text to the occasion.

In all that whole row of solemnities, which men ob­serue on earth, there is none more powerfull to let down the heart of man, then the solemnitie of funeralls; our Churches mourne; our houses mourne, wee our selues mourne, yea the very aire by a kind of repercussion of blacknesse, seemes it selfe to be black; and mournes.

The death of man in generall, is able to make our Sorrowes runne; what pittie is it that hee that euen now was Monarch of the aire; to breathe where hee listed, should by and by haue his lungs stopt with dust, and bee lockt vp well-nigh for euer, in the breathlesse earth? That he that had Gods candle shining vpon his head euen now, Iob. 29.3. should presently lay his head vpon the sable pillow of the bed of darknesse? That hee that kept the best com­panie with men, Buxtors. Sina Iud. c. 11. should by and by haue no other compa­nie but with wormes? If the Iewes in the feast of recon­ciliation thinke the swealing of a candle ominous; what may wee thinke of the dying of a man? Certainly, if wee blow vp this powder into our heads, it will awake vs from our Lethargie; specially such, who take vp this consideration withall, that the same death that slue their brother, may next tread vpon their heeles.

But aboue all things my iudgement runnes this way, that the death of good men, should make our vaines cold; when an ordinarie man breaks rank and dyes, there [Page 25] falls a vapour, but when a good man dyes, there falls a Starre: when the Israelites shooke off Egypt, and depar­ted, they robde the Egyptians; and when a good man shakes off the world he robs the world. Such was the death of this thrice-worthy and euer-renowmed Gentle­man, Master Richard Fisburne, whom death too soone for vs, though too late for himselfe, hath with an Habeas corpus, remoued into another world; So sowre is the re­membrance of it that my Prayers are rising still, that his death with other good men, may not be a lightning, be­fore a great thunder, and that the losing of such corner stones may not perish the whole building. But before I spinne out the particulars of his vertues, I must first shape some Apologie, for my selfe and my dead friend of neuer-dying memory: On my part, some mens thoughts may bubble vp within them, and imagine that I speake for my fee. Others out of a gloomy suspition may conceiue, that there might some desire start from him, to haue his Sepulchre whited after his death; and this commendati­on painted vpon it, but I will put in myne answere. First, for that imputation that may bee rolled vpon me; I doe professe with an vntainted heart, that though I haue as good a cause, as a poore man can haue to dote vpon the remembrance of my friend, yet shall not any sinister end, set my tongue on worke; further then the truth com­mands me.

For him hauing now no relike of him, but only his Remembrance, (which is no more to a friend himself, then a shadow to the bodie) I will euer defend it, and keepe his name bright, from the rust of contradiction; yea, I should slay mine owne conscience, if I should not wipe out the least imputation that is cast vpon him. Hee did diuers times, both in the beginning of his sicknesse and towards the end, grate vpon the abuse of this custome of ouer-spicing the dead in large commendation; and in­treated [Page 26] me, yea, with some flashes of importunitie that I would performe this last office of Preaching for him, but speake nothing of him; And indeed had it not beene, that by my silence I should haue maymed the common expectation, his honour, and your example; I had turned these wordes into sighes, and haue imposed this dutie vpon mine eyes, and not vpon my tongue. But who can part with so good a man, so sweet a friend, in so rude a manner, as to say nothing? If I must needes therefore erre one way (as in these occasions commonly the wind stands in our faces, and our actions returne vpon vs a­gaine) I will rather be immodest in denying the modesty of my friend, then vnthankfull in denying mine owne duty; And so I breake away from the Apologie to the matter.

This brother of ours deceased, was by birth a Gen­tleman of the Towne of Huntington, cut out of no meane quarrie, borne of a good house, what the strength of his education was, and how hee was translated out of Na­ture, into Grace, shined cleerly in the vertues, lent him by God when more yeeres fell vpon him. Commonly the heate of good institution which is put into a child yong, glowes in him little or much, while hee hath a day to runne through in this life; And as many times the Hus­band-man, that hath the eye of experience, will giue a faire ghesse of the whole day, by the morning: so many times to a man of a fresh sight youth is an Optick-glasse to discouer afarre off, the sequell of many yeeres; After that hee was well inlayed by his education, God hauing endowed him with excellent parts of Nature, hee was transplanted into the seruice of a Noble Countesse in this Kingdome, where (as the fairest flowres haue often­times the faintest smels) he did not long like the candied happinesse of the Court. From thence therefore hee tooke his way into the Ciite, and became seruant to a [Page 27] Gentleman of full esteeme and credit Sir Baptist Hickes, now Knight and Baronet, from whose owne mouth I heard it with what diligence and faithfulnesse, euen for many yeeres together, hee disindented and discharged himselfe of that seruice.

For his vnderstanding, so much as might lye within the compasse of an ordinary braine:

Fame it selfe could scarce lie of him; which know­ledge of his he often watred with assiduous reading pro­fessing in his sicknesse, the large comforts he had culled to himselfe out of those houres laid by for his priuate studies. And this was ascertain'd afterwards, by a Booke in folio, which bare the collections which he had fisht out of diuers Bookes of Diuinitie, Historie, and the like. Pet. Martyr. M. Perkins, &c. Be­sides by the voice of reason, it is commonly true, that hee that is prouident in his youth, is rich in his age; so he that is studious of good things in his former yeeres, is all comfort in his death.

Hee wsa an affable man, Hee that looked but vpon his face, might haue seene goodnesse and courtesie looke out of his eyes. If a poore man, whose hopes perchance, lay a bleeding, had, had any request to haue aduanced vnto him; he carried such a dew in his lippes, and answers, that he would haue breathed, as it were another life in his face. His gestures so without all specks of offence, & iniurie, as that he deserued the name which Nicholas the third had for his modestie, to bee called Compositus, Volateran. An­thropolog. l. 22. A man well composed, This was that which made him Lord of so many hearts. Scarce was there a man within the com­passe of our memory, that euer wonne himselfe more loue in his health, more Prayers in his sicknesse, more lamentation after his death. Hee was a iust man in his words, yea, in his actions (for his actions did second his words) He professed vpon his last bed, euen on his death­bed where euery man speakes, with an vnmasked con­science, [Page 28] that to his knowledge, he had not gotten any part of his goods iniustly. O blessed example! O rare presi­dent! In the large list of many Ages, but one man, euen Aristides, reacht the name of a Iust man; I could wish that the Embleme, which sometimes Ferdinand Count Palatine of Rhine, Iac. Typot. symb. Princ. tom. 2. made, might be set vpon our shop-wals, and Counting-houses, which was, The Picture of Iu­stice, taking her leaue of the World, and sitting vpon a Dolphin, with a Ballance in her hand, and these three words written about her, Cognosce, Elige, Matura, Know, Choose, Make haste, Know that Iustice is incor­rupted, Choose that which is iust, Make haste, lest by a momentany sinne, thou bind thy selfe in euerlasting pu­nishment. He was a religious man in priuate, His man­ner was, Before he would dip his hand in any publicke worldly action, his Prayers should first lead him out of doores. For his vnderstanding fauoured him so farre, as to know that it was Prayer, that like Rahabs Scarlet Threed in her window, gaue defence to our houses, our persons, and all.

He was religious in publike, Hee was a frequent, re­uerent, attentiue, and impartiall Auditor of the Word. He was none of the Peripatetick Professors, who haue a walking Religion, from one Church to another: and from their owne ordinary Pastor to a worse; much like the silly-hearted Doues, that for no reason leaue the com­mon Doue-house, and build perchance in the next place they see, Barne or Steeple. O the strangenes of these times! Religion, which was wont to haue but one face, is now a monster; and hath many. Nay, there are some Ministers, that haue so much stout bloud in their veines, that they start not, to giue the people this sowre milke, some indi­rectly, some directly, that this Sin to leaue their own Pa­stors, is a part of Religion. Indirectly at mens tables, where euery Chaire is a Pulpit, they play vnder board and teach by [Page 29] it, by casting a foame vpon their Brethrens names; and so draw all the water to their owne Mils. Nay directly, euen in the sacred ground of Pulpits, some dash through all manner of waters, and by brinish declamations against others, wind all the best Threed vpon their owne Clues; Insomuch that the Prophet's words whip our times, Ier. 5.31. as well as his owne, The Prophets prophesie falsely, and the Priests beare rule, by their meanes, and my people loue to haue it so, and what will yee doe in the end thereof? I sweate not now, in hatred of any mans person; nor to besmoake the weakest labours of any man, with the least preiudice, specially when they fall from a sincere heart, But yet I hate Hypocrisie, as Hell it selfe; when a man for an ell of Lawne, more or lesse, or a siluer Cup at a Christning, or hope of some Legacie at a mans death, shall vnwind his tongue, this way and that way, and euen rocke any cra­dle, as we say, though of a bastard, to fill his owne Ci­sterne with some water.

Shall the Disciples in a priuate house eate any tempo­rall food set before them, Luc. 10.7. and shall not the people in Gods House eate the spirituall foode that is offered them?

Shall euery man haue his owne set house, 1. Cor. 21.22. to eate and drinke in, and shall Religion haue no certaine house to dwell in? I aske a man (if he haue the temple of his soule in his conscience, not in his phantasie) will hee say with a broad forehead that a Minister is bound to preach, and can hee say with narrow lips that the people are not bound to heare? Is it the ordinance of God, euen in the court of their owne iudgements, that a Minister should preach, and doth not the same impregnable Ordinance lay hold on the people to yeeld their eares? Let them weaue this web a little closer; It is a booke­case in the Scripture, They that resist the ordinance of God, Rom. 13.2. sta [...] receiue to themselues damnation. Yea but they gruntle [Page 30] and say they cannot edifie, and what then? Shall wee doe euill that good may come? Rom. 3.8. Againe, to cut a little nearer the hoofe, it wants scarce a haires breadth of blasphemie to say this, that they cannot edifie; For edification, be­ing a worke of the spirit, is clasped to no certaine per­sons or gifts; how powerfull soeuer in working vpon the affections; but to the Ministerie in generall, The Gospell in generall, in whatsoeuer Minister it is, it is the power of God to saluation, Rom. 1.16. as the light in the Sunne is the same, in a cottage, as in a Palace. And Saint Paul saith, Notwithstanding euery way, Phil. 1.18. whether in pretence, or in truth, Christ is preached, I therein reioyce and will reioyce. Third­ly, thou brayest yet, and sayest, thou canst not edifie, perchance the fault lyes in thine owne bones; either thou hast not prepared thy selfe by prayer and repentance, or else thou art laden with a preiudice against the Preacher or else thou resignest thyselfe ouer to wandring thoughts and then no maruell, if hee that is stopt at the heart, can­not breathe freely, and hee that hath an vnprepared, a preiudiciall, and an vnstable soule, cannot edifie. Lastly, though God hath opened the people a doore of libertie, to iudge of the doctrine of the Prophets, by the Scrip­tures, in things fundamentall and plaine, yet from what coast came their power or art to iudge of the gifts of the Prophets; whether by them they are able to edifie or no. Specially in one thing I am sure, that their iudge­ment breakes not euen, who set a price on euery Prea­cher, not by his knowledge but by his zeale.

If edification be no more then building, surely, hee that hath least skill is the worst builder, but I craue par­don, that I haue throwne away so much time to cut this weed so neere the ground. Let euery man looke to his owne hearth that the Sunne put not out his fire, nor his zeale his knowledge. To mee, it sounds all one, for a man to leaue his Pastour, and for a child to leaue his Fa­ther. [Page 31] So to re-salute the occasion againe, Hee was a cha­ritable man, charitable in his life time, while his health followed him, charitable when sicknesse arrested him, charitable in priuate. He washed the feet of many poore and was ready as occasions were put vp vnto him by o­thers, to reare vp all the children of Necessitie with his mercie; Nay he was not drie-handed to some Hospitals in priuate before his death, but blessed those dead bones with his charitie, and obtained the name of a mercifull man, Act. 22.28. as the chiefe Captaine obtained his freedome with round summes of money? O beautifull charitie! The closest day the greatest heate, and the water that runnes vnder the earth is euer the purest; secret charitie open vertue, Thy Father which seeth in secret, Mat. 6.6. shall reward thee openly.

Hee was charitable in publicke, and that not in hand­fulls, but in sheaues, I shall remonstrate to you not a ta­ble onely, but a field of mercy, not a paper, but a book of good workes; euen so large, that without the helpe of a Catalogue, my memorie would stagger in the re­hearsing of them. It is ordinarie, that no man almost doth all the good which another man remembers, but it is rare that a man should not remember all the good which another man doth. I might here enterlace the Legacies of Nature, which hee powred into his kin­dreds laps; Ruth 3.15. as sometimes Boaz powred into Ruths vaile sixe measures of corne: for, euen for this one principall beame of charitie, I may translate that saying of the Canticles from thence, to this place; Wee haue a little si­ster and shee hath no breasts; Cant. 8.8, 9, what shall wee doe for our sister in the day, when shee shall be spoken for? If shee bee a wall, we will build vpon her a Palace of siluer: and if shee be a doore, wee will enclose her with boards of Cedar.

One thing there is, the remembrance of which I cannot leaue hehind mee; and (to behead all vnnecessa­rie [Page 32] circumstances) it was thus, A friend of his one day infused into him this particular, that in such a place, there was a Gentlewoman attending vpon a Lady of good qualitie, who by meere chance hearing the name of Fishburne in discourse at that time, presently conceiued, that he was her kinsman, and with a winged desire in­stantly addressed her selfe to know the place where hee dwelt; and so for that time put vp her desires againe. This Narration arriuing with Master Fishburne, he with a strong gale of affection, Ʋne vogue de saueur. Prouerb Gallic. beares now toward the place of this Gentlewomans abode; and there descrying this truth by liuely circumstances, that shee was a stemme of the same tree of alliance with himselfe; for that time most courteously entreated her, after, presented her with no meane present, shortly gathered her home to his owne, and while breath was with him, nourisht her with respect and bountie; and when hee was with the good Samaritane to leaue the Inne of this body, placed that care of her vpon his deare and worthy Partner, and Executor; and with a blessed hand cast a thousand pound vpon her. But I must sup vp many things with a short breath.

I might here likewise dish out his Legacies of thank­fulnesse to his Master, and all his Masters chiefe Allies, and to many other friends, and that not with a narrow hand, which very thing is not barren of his praise nei­ther; For hee that is vnthankfull is not a Christian, is not a man, no not so good as a beast; but a very dung­hill, on which if you cast neuer so sweet odours, yet it will send you euill for good: I might here adde more links to this discourse; and speake of his Legacies of loue, which he deriued vpon his seruants; his memorie not ouer-leaping one that had beene with him, euen from seuen yeares before his death. Giuing to some tenne pounds, to some fiftie pounds, to some an hun­hundred [Page 33] pounds, to some two hundred pounds apiece, a worke that hath the face of Charitie vpon it, as well as the other; But I must driue on a little faster, to his weigh­tier workes of mercie. To the Poore, and to the Church.

First, he laid his hands vpon the poore, and gaue,

To the poore of Christs Hospitall a thousand Markes.

To the Hospitall of Bridewell, two hundred pounds.

To Saint Bartholomewes Hospitall, a hundred pounds.

To Saint Thomas his Hospitall, a hundred pounds.

Item, To the Mercers a thousand pound for fiue young men of that Cōpany, two hundred pounds apiece for fiue yeeres together gratis, & so from one to another for euer.

Item, To the Poore of Saint Bartholomewes where hee liued, fiue hundred pounds to purchase fiue and twentie pounds a yeere for euer,

Item, To Saint Botolphs Bishopsgate, To Saint Giles Cripplegate, To Saint Leonards Shoreditch, To Saint Mary White-chappell, To Saint Sepulchres Parish, twentie pounds for sixtie poore men.

Item, To the Mercers a thousand pounds more, to purchase fiftie pounds per annum, for thirtie poore bre­thren, or Widdowes of that Company, to be bestowed in Gownes; Shirts, Hose, and Shooes, euery Michael­masse for euer.

Item, He gaue to the poore of Huntington; where hee was borne, two thousand pounds for Almes-houses, Le­cture, or Schoole, which they most needed, one hundred pounds per annum, for euer.

Item, He gaue to the poore of Coxall in Essex, fiftie pounds.

He gaue to Prisoners, To Ludgate, the two Compters, Bedlam, and the Fleet, a hundred and fiftie pounds, thirtie pounds apiece.

To the Kings Bench and Marshallsea, forty pounds, twenty pounds apiece.

He next turned the right eye of his Charitie vpon the Church and Gods Seruice: As for Sermons at Mercers Chappell, from the first Sunday in Michaelmas Tearme, euery Sunday, to the first Sunday in Lent (except those that fall out in the twelue dayes of Christmasse) fiue hun­dred pounds to purchase fiue and twenty pounds per annum, for euer.

Item, He hath giuen fiue hundred pounds to purchase fiue and twentie pounds a yeere for euer, for a Lecture to be read at Saint Bartholomewe's where hee liued, on the Weeke day.

Hee hath giuen two thousand eight hundred pounds, to buy in certaine Impropriations, in some Northerne Counties, where there is least preaching.

Next his Charitie came vpon the Ministers, first, hee gaue to sixe by name, the summe in all three hundred and thirtie pounds.

Item, He gaue twentie Preachers beneficed in London, whose Liuings were of small value, foure hundred pounds, twentie pounds apiece.

Item, Hee gaue to twentie vnbeneficed Preachers in London, foure hundred pounds, twentie pounds apiece.

Here is a faire banke of Charitie; In all it amounts to the summe of 10726. pounds thirteene shillings and foure pence. Besides that which hee conferred vpon his Company, Kindred, Friends, and Seruants, which runs out to wel-nigh fiue thousand pounds more. O the large armes of Charitie! And withall, one notable thing which stayes my consideration vpon it. That in all this Magazine of bountie, he hath not made Vsury his Exe­cutor as some doe; Hee would not that his Workes of Charitie should grow out of the blacke roote of Vsury, but that Land should bee purchased for the perpetuating of them.

But to turne in againe one short turne to these Mer­cies, Orator est vir bonus dicendi peritus, Isidor. Etymol. li. 2. c. 3. Acts 9.39. [Page 35] what cost of words is able sufficiently to expresse them? I confesse, I want one part of an Oratour which is words, yet I want not altogether the other, which is goodnesse; therefore, I must needs with Dorcas her Wid­dowes, at the least shew the Coats & Garments of mercy which he gaue. Nay, I will blow this coale a little more, and adde, If God made houses vpon earth for the Mid­wiues of Egypt, for their mercie, Exod. 1.21. surely God hath made him a house in Heauen for his mercy; and we haue cause to build him some Monument of his memory. Blessed be that mercy which betakes it selfe into the Bowels of the Poore, to lodge there! Happy those hands, Cant. 5.5. which drop such Myrrhe! Let the Poore be your Altars, wher­on these Sacrifices are to be offered; Iosh. 2.18. And as Rahabs house was saued by the Scarlet Threed, so shall your workes be the meanes of the sauing of you, they shall bee as the Angels were to Lazarus, to receiue you into euerlasting habitations. Let your Charitie shine vpon the sicke; Get you within the shadow of this example, Bibulam ani­mam salsugo ambitionis occu­pat, Cypr. prolog. in sermones. Proximorum aperuit sauces Constantinus, saginauit Con­stantius, Am­mian. Marcell. lib. 16. Quid tam po­pulare quam li­bertas, quam & à bestijs expeti videmus, Cic. de lege Agraria orat. 2. Isidor. Etymo­log. lib 6. cap. 10. as sometimes they did within the shadow of Peter, and there cure that ouer-salt desire, You haue in getting; that as Fame gaue out of Constantine, that he opened mens mouthes, but Constantius filled them; so may this honour euer dwell with you, you worthy Citizens, that your Fathers ope­ned the mouth of the poore, but you filled them.

Let the Prisoners likewise feele the soft hands of your mercie. Libertie is a thing which the very beasts desire: A Prisoner hath few friends, scarce his owne Parents are his friends. Therefore, as curious Grauers looke some­times vpon greene Flyes, to recollect their scattered sight againe: So let the sighes of the poore Prisoners come before you and place your eyes vpon them, that you may worke out that curious worke of your saluation with more comfort.

And let the Ministers coates haue a little more wooll [Page 36] vpon them; too often brushing makes them thred-bare, This deceased Gentleman, he giues you ayme; scarce any man within the list of our memory, who shewed more true life of affection to the Ministers then hee. I will de­monstrate vnto you the whole Picture of his mercie in this kind by one line.

A certaine Minister in this City, making sute to the wor­thy Societie of the Mercers, for the renewing of a Lease of a house, in which the said Minister dwelt; The Com­pany allowed him this answere, that hee should haue his desire, with condition of paying fiftie pounds for a fine. The graue Minister professing his inabilitie to this sūme, the heart of this deceased Gentleman did so runne ouer with compassion that presently hee suggested into the eare of a faithfull friend of that Ministers, that he out of his owne purse would pay that fine for him: which be­ing not suddenly accomplisht, through some other oc­casions interleaping, at his death he firmed it, and gaue him fiftie pounds for that purpose.

But I haste to that Princely worke of his Charitie, in recalling Impropriations to the Church, where because words are many times like smels, which doe not nourish, but onely refresh; and that we speake often to the winde, not to the hearts of men. I desire you in our Sauiours owne accent, Who hath eares to heare let him heare.

Matth. 13.9.Shall we prouide for mens bodies and not for their soules? Shall wee looke to the roofe and not to the Prin­cipall? Will we not commit the cure of a finger to an vn­skilfull Surgeon, and shal we commit mens soules to vn­learned Ministers? hath Christ redeemed the soules of men with his heart bloud (one drop of which carries more worth then a thousand worlds) and haue wee such broad and wide consciences as to suffer a man that hath but foure pounds a yeere, to sell a thousand soules to the De­uill, for scarce so many pence? I will not open the wrong [Page 37] veine, Potiùs ne non scriberent, quam vt vera scribe­rent. to dispute now the ciuill right that Laymen haue to Tithes; Neither can I now dispute the diuine right of Tithes, against which some haue written rather, least they might not write at all, then write the truth and haue thrust their flesh-hookes into other mens pots. I dare trust the records of mine owne reading in one thing there is no diuine right to put holy flesh into euery gar­ment, nor to giue Tithes to Lay men; Therefore I could wish to lay this burden vpon my friends, nay my enemies not to snatch these coales from off Gods altar, but to let the Seraphims only doe this.

And if such a man haue this consecrated gold in his tent that hee cannot, being ouer-mastred by Necessitie well leaue it; I would bee his Authour to perswade him to waue the tenth sheaue of his tenth, and to pinch himselfe rather then God, in prouiding a sufficient Minister; yea I would to God I could perswade some rich men, though they haue not wet their feet in this sacred oyle, yet not to take vp their standing there onely, to doe no harme but to helpe by their mercie, that the Church may run vpon her owne wheeles againe. As God breathed coun­sell on Dauid when he should heare the sound of a going in the tops of the Mulberrie trees, 2. Sam. 5.24. then to bestir him­selfe against the Philistines, so I vpon you, that you by the sound of the feet of this Gentleman and others (the remembrance of their charitie in this kind) would rank your thoughts in that file, to root out this Ark-robbing Philistine, Sacriledge. If robbery of a common house, and piracie of a ship of ordinary fraught, make our blood boile within vs; what may the robberie of Gods house, and the piracie of the Ship, where Christ is, doe? But now to steere my discourse to you of this worthy and famous Companie of the Mercers, whose care this Gen­tleman hath borrowed, as the Prophets widdow did her vessels to receiue this oyle for others; let me returne you [Page 38] his owne words in his owne will, which hee bequeathed you, together with his Charitie. And I heartily entreat the said Wardens, and Commonaltie for Gods sake that they will be carefull from time to time, to make choice of such as be well knowne to be honest, discreet, and learned men, fearing God, and painfull in their Ministerie, that by their life and doctrine they may winne many soules to Christ Iesus. Oh what words are here? not words but goads. What heart so hard-skind where these words cannot enter? I am alreadie season'd with an opinion of this Societie, that you will doe all this. If hee had onely said, for his owne sake and not for Gods sake, yet you would neuer haue wounded your reputations to haue neglected his desire. As there was a double mercie reigned in him, not onely to giue, but to be carefull that that which hee had giuen, might runne in the right Channell, so let a double care euer accompanie you in your meeting about this occasion, 1. Sam. 6.9. that the Arke may goe by the way of his owne coast to Bethshemesh; Mine owne experience chat­ters thus much to mee, that when the presentations of these new-borne Benefices shall bee deuolued vpon you, that many wandring Doues will flie to your Arke; and that the Fountaines aboue and below will bee moued, Power from great ones, and friends among your selues, moulded on purpose, for some priuate ends. Therefore then looke vpon the Picture of this Gentleman, I meane his Will, Let neither Might nor Partialitie blow away that care he entrusted you withall. And though many lines be requisite to make a faire Image, and many gifts to make a Preacher; yet principally I would set forward one request vnto you, that you would adorne your E­lection, not with men too young, and of the first head, but with men of temper, whose braines were setled long since; For a Minister without discretion is like Sampson without his eyes, fitter for a Mill, then a [Page 39] Church, and so I resigne the rest to your wise considera­tions, and ioyne my selfe againe to my former argu­ment.

If any shall turne the point of this Obiection against this Mercy, and say that this Gentleman was a single man, and had no children; therefore his Charitie bore the lesse price (hauing no wayes else so faire a way to di­rect it) I now answere for his ashes: First, Many a sin­gle man leaues the World as the Assyrians left their Campe with a noyse and a tumult, and out of confusion dispose iust nothing. Secondly, Though he had no chil­dren, yet he wanted not these of his name, and kindred, one of which he might haue adopted, and haue powred all this Oyle into one Vessell; if he would haue hunted as many doe, after a worldly continuance of his name; Whatsoeuer men blatter to the contrary; I shall still send out my Prayers vnto Heauen, that this Mother of Israel, this Honourable Citie may bring forth many such Children.

But enough for his life. If I haue broken my limits and bankes with too long a discourse, I craue pardon, because, though I may haue ouer-runne my selfe in affe­ction to his person, yet I haue not ouer-reacht in the truth of the cause.

And so I come to his death, which was like Sampsons death, no lesse famous if not more famous then his life: for euer as the premises are, so is the conclusion; and a good life drawes after it a good death.

Shall I colour out vnto you his deuout and comforta­ble receiuing of the Sacrament in his sicknesse? the vse of which howsoeuer now some Opiniasters after so long a dissent of practice, arraigne at their owne barres, An iustitia & fortitudo fuerint anima­lia. Sen. ep. 113. (for this is an age to question any thing, euen whether ver­tues be Creatures) yet lyes it so faire to the eye; if wee will not ride all Antiquitie and Reason, that they that [Page 40] will kick at this, Nec fi solem ip­sum manibus gestemus, fidem commodabunt. Lactant. l. 7. c. 1. will not lend vs their faith, though wee should carrie the Sunne in our hands.

Shall I set before you that iudicious confession of his Faith, which hee made at that time? I cannot vnrip euery peece, thred by thred, the time forbids me.

Shall I conduct you to the desire hee had to the abso­lution of the Church, which was accordingly performed I know there are some, who would haue Religion to bee like a coate without shape or decencie; who thinke it fit­ter to breake ope heauen gates with an vntempered vio­lence, Non claue, sed clauo. then to open them with a key, and these with their Iron hornes push at this practise of the Church, as if it were some Syrian, some Popish rag. But I craue passage for a word or two. First, I doe not beleeue that there is the same power in the Minister, as in God, au­thoritatiuè by originall and prime power to expiate and purge sinne, Ʋerè tanquam dei ministriab solvunt id quod deus ipse efficit Catechis. Rom. pa. 2. c. 5. uum. 15 Haec soluendi & ligandi potestas non minor est in Ecclesia, quam in Christo Cusan. epist. 2. ad Bohemos. nor yet the same in substance, and differing only in degree of eminencie in God, and ministerie in man; as our aduersaries auerre; for if it were the same in kind with Gods power, whether originally or by de­riuation to forgiue sinne, it must needes be alwaies effe­ctuall, as it is in God, and the keyes should neuer erre, which the Papists themselues will not defend, for the key of our absolution may sometimes bend or turne round, and not open the gate of heauen, Secondly, if that proper and neuer-erring power of forgiuing sinnes bee not in the Minister, then reason binds vs to beleeue that it is some other act, improper, and indirect, which is onely attributed to man, in forgiuing sinnes, as, first by disposing a man in the vse of the word, publicke or priuate, to repentance, and so to make him capable of remission of sinnes. Secondly, vpon probable signes of repentance, to pronounce such a man penitent, absolued. Thirdly, by actuall absolution of him; as in a Patent the Conditions are first drawne. Secondly the Patent [Page 41] is sealed. Thirdly, it is deliuered and applied: so doth Christ attribute to the Ministers for the honour of their Ministrie, a neerer act of remission of sinnes; and saith, Whosesoeuer sinnes yee remit, they are remitted vnto them. Joh. 20.23. for hee that onely disposeth a man to forgiuenesse, or pronounceth him forgiuen, is remotely said to forgiue. Yet this actuall absolution is not a proper act of forgi­uing neither, namely such a one as hath a direct neces­sarie and physicall influence into the effect of absolution; but onely it is causa moralis or concilians, a cause morall, whereupon God is stirred vp, seeing the preparation of the Penitent, and the absolution of the Minister, that is his owne ordinance, to concurre with that act of the Minister and to forgiue sinnes. And this doth neither too much Idolize this power of forgiuing sinnes with the Papists, nor yet too much tread it vnderfoot with others, whom the false fire of their owne Imagination leades to thinke, that the Absolution appointed by the Church and confirmed with other things by Act of Par­liament, is a superfluous and Popish obseruation; Statut. Eliz. 1. and that God hath lent no power at all to it. But I will draw in my breath. One thing I am sure of, that after the receipt of this Sacrament, and the forme of absolu­tion, God blew vpon that Garden of Spices, his heart, and raised him a great deale of comfort; as others can beare a part with mee in this testimonie. Shall I bring forth all his religious sayings which passed from him, during all the time of his sicknesse? Amongst many o­thers, Hee did blesse God, that hee was to die in such a Religion, where the Ministers gaped not after dying mens goods, as the Popish Priests doe, but after their soules. For indeed they doe not so much giue the sicke oyle, as take from them; and vngendo emungunt, by annointing them they vnskrew the more easily their charitie. There were foure Ministers of vs with him in [Page 42] his sicknesse, and I dare say with a cleare forehead, though wee had a yeelding subiect to worke vpon; yet not one of vs parted our lips, to exhale the least gift from him for our owne particulars. As his stomacke euer kicked against Poperie, so was hee a true wouen Protestant, and a naturall sonne of the Church of England; insomuch that though he wanted not the Chariots of Israel, (the prayers zealous, and frequent of many for him) yet hee desired the blessing of the Church; I meane the common prayers to be read to him before he should tradere lam­pada, resigne his last breath: to testifie the spirituall de­light hee suckt from them in his life; and that comfort which he assuredly hoped to borrow from them at his death. Shall I lay out his comfortable speeches to o­thers, when he saw their eyes runne ouer with teares for him, hee would often say: Trust in God; for his owne heart taught him, that seeing all the pleasures of this life must be rowled together, and all should be filed vp­on that file of Salomon, Eccles. 1.2. Vanitie of Vanities, all is Ʋanitie, it was the truest wisedome to hang vpon God.

Shall I encroach so farre vpon your patience as to shew you his Patience towards God? All the time that fatall sicknesse fed vpon him, euen till death, He lowed not vnder the hand of God, as the Kine did vnder the Arke, 1. Sam. 6.12. as if he were vnwilling to leaue this world, as they were to leaue their Calfes, but was willing to beare that hand in aduersitie, that had borne him in prosperi­tie; Quadratus la­pis Christianus, quocun (que) ver­teris, stat. Aug. in Ps. 86. homil. [...]. like a foure squared stone, which way soeuer you throw it, it rests; so did he [...] casts his passions asleepe, as Saint Basil saith, and was content what way soeuer God came vpon him, whether from the North or the South, in Iudgement or in Mercie.

Shall I bedew you with his teares? Neuer any man, at whose death I haue beene, drew more teares from his eyes then he. Those Limbecks of his neuer ceased di­stilling. [Page 43] These Fountaines aboue were almost alwayes open; Surely as Saint Augustine saith, Procella ingens magnam vim ferebat lachry­marum, Aug. Confess. l. 8. c. 12 There was some great storme within him, against sinne, that brought downe such a floud of teares, yet not without some beames of ioy, for he would say himselfe, See you these teares? These shall be all botled: And certainly we saw that vpon his weeping a wonderfull assurance of comfort came vpon him: euen as the fire from Heauen followed the water powred vpon Elias his Sacrifice.

Lastly, for his faith and hope, which did assist him, till his last houre; mine eyes were neuer witnesses of a greater confidence in any dying man, his comfort neuer so much as once shaken. If hee had had any broken fan­cies in his sleepe, that might seeme to haue ouer-sha­dowed his hope; hee would chase them away still, as hee waked. Indeed his confidence was so high-built that I began to looke at the foundation; fearing that there might bee some bogge of presumption; and that all was not built vpon the firme Rocke. To that purpose, doubting he might be too forward, I set him backward to consider the many snares and temptations of this life, which lie as thicke as the rine in Autumne before our feet; and the many sinnes which oftentimes men of the best fame are gored with. He answered me, I confesse I haue beene a great and grieuous sinner; but yet I thanke God; I did euer labour priuatly to make my peace with God againe. Nay, this he sealed againe, with a fairer stampe, for being askt by me often, why, finding such comfort, he wept so much; He regested this answer, Ipsa obmutescit facundia, si ae­gra sit conscien­tia, Ambros. in Psal. 118. Octo­nar. 6. many times together, Poore Fisborne shall be a Saint. Thus as the Sun cannot bee without light, no more can goodnesse bee without hope; And as after showres of Aprill raine, the aire is the sweeter: so after these teares of his, was his ioy the more sensible, as on the contrary, If the consci­ence bee sicke, the tongue is dumbe; as Saint Ambrose [Page 44] saith; Nay, that it may appeare, that with this very hope hee tooke Heauen, the very last word that hee spake in this World testifie aloud; when, it should seeme, reuol­uing with himselfe, the Passion of Christ (a cordiall meditation for all dying men) hee crowned his death with these Golden words, I am now hasting to Mount Cal­uary to my Sauiour: and so after a little more sand runne out (his glasse neuer to be turned againe) in peace and in a good old age, rendred himselfe into his hands, with whom hee now rests in that bosome of glory, and shall so rest for euer and euer. Onely he hath left the World, as Lot left Sodome, in smoake and combustion. Hee that made God heire of his goods; himselfe the heire of God, and the earth the heire of his bodie; he hath made many friends, the sorrowfull heires of his memory. As the long looking vpon the Sunne, makes our eyes water: so the serious remembrance of his Goodnesse must needes fetch out teares; If some mens eyes bee dry for the pre­sent (for many times the deepest wounds bleed not soo­nest, nor the greatest sorrows weepe soonest) yet my heart whispers to me, their hearts are not dry. Nay, our sorrows for him will yet rise to a higher tide, when we come here­after more to want him; wee now bury him in the earth; we shall then bury him in our hearts. Time will tell them that loued him without a false bottome, that in this I haue now said, my tongue strooke not on both sides, I confesse, I distrust not Gods power, nor hath my hope forsaken me, of any mans goodnesse, but yet mine eyes despaire, almost euer to see a man, with such a retinue of graces: so wise, so louing, so iust, so religious, so chari­table, so hopefull in his death; euen all these beames con­tracted into one Glasse. Per eandem li­neam serram re­ciprocare. Ter­tull. de Corona militia, cap. 3. But I must not draw my Saw the same way againe, as Tertullian's phrase is. I will only sound myne hoarse Trumpet once againe, and so end.

Farewell, a Lustre to this Citie; Farewell, a glory to his Company; Farewell, a beautie to the Merchants; Farewell, a credit to the place where he liued; Farewell, an honourer of the Church; Farewell, a Patrone of the Poore; Farewell, the ioy of all his Acquaintance; And if any man haue a part in this sorrow, I haue not the shor­test; Farewell, the noblest, louingest, and faithfullest friend that euer poore man had; Farewell, once againe thou second Nehemiah; Farewell Text; Farewell Time. Finally, brethren fare you well. Bee yee good Nehe­miah's, like him; vnderprop Gods seruice. And God Almightie remember you; and neuer wipe out the good deeds which yee shall doe to the house of God, and the offices thereof; From this time forth and for euer­more. Amen, Amen.