1. NOw turn your Eyes and Thoughts upon this Pilgrim here, this Honored and Wor­thy Knight, who hath passed through the busie Noise and Tumults of this World to his long home and rest. In which pas­sage of his he hath so exactly performed the part and Office of a Stranger and Pilgrim, that he is followed with the ap­plause of them that knew him. And as in his Death he is become an argument to prove the Doctrine which I have taught, so in his Life he made himself a great ex­ample for them to look upon, who are now Travelling and Laboring in the same way.

2. Look upon him then in every capa­city and relation, either as a part of the [Page 2] Common-wealth, or a Member of the City, or a Father of a Family, and you shall discover the Image and fair representation of a Stranger in every one of these Rela­tions. For no Man can take this Honor to himself to be a good Common-wealths Man, or a good Master of a Family, but he who is as David was, a Stranger. All the ataxy and disorder, all the noise we hear, and mischief we see in the World, are from Men who love it too well, and would live and dwell and delight them­selves in it for ever.

3. For the First, I may truly say as Lampridius did of Alexander Severus, He was vir bonus & reip. necessarius, a good Man and of necessary use in the Common-wealth. He laid all the strength he had to uphold it, and preferred the Peace and Welfare of it to his own, as well knowing that a private house might sink and fall to the ground, and yet the Common-wealth Stand and Flourish; but that the Ruin of the whole must necessarily draw with it the other parts, and at last bury them in the same grave. And here he found as rough a passage as Rufus in Ta­citus did in a publick Commotion: who was [Page 3] pulled out of his Chariot, loaden with Scoffs and Reproaches, &c. So was this Worthy Knight taken from his Wife whom he en­tirely loved, and from his Children those pledges of his love, and conveyed to Ship, and by Ship to Prison in a remote City (where he found some Friends) and then was brought back again from thence to a Prison nearer home; where, if the Provi­dence of God had not gone along with him and shadowed him, he had met the Plague.

4. But it may be said, what praise is it to suffer all this, if he suffer as an evil doer, and not for Conscience towards God? I come not hither to dispute that, but am willing to refer it to the great tryal, which shall open every eye to behold that truth, which now being dazled with fears and hopes, and even blinded with the love of the World, it cannot see. But if it were an error, and not knowledg but mistake, that drove him upon these Pricks; yet sure it was an error of a fair descent, begot in him by looking stedfastly on the truth, and by having a steddy Eye on the Oath of God. And if here he fell, he fell like a Christian, who did exercise himself to keep [Page 4] a good Conscience. For he that followeth not his Conscience when it erreth, will be as far from hearkning to it when it speaks the truth; for even error it self sheweth the Face of truth to him that erreth, or else he would not err at all: And yet (I need not fear to say it) it is an error of such a nature, that it may rather de­serve applause than censure, even from those who call it by that Name. For we do not use to fall willingly into so danger­ous, vexatious, and costly errors, errors which will strip us and put a Yoke upon us, Errors which will put us in Prison. No; to fly from these we too oft fly from the truth it self, when it is as open as the day, and commandeth our Faith though not our Tongue, and forceth our assent when we renounce it.

5. Again, take him in the City; in this he bore the highest honor, and fitted the greatest place, yet was rather an orna­ment unto it than that unto him. For he sat in it as a Stranger and a Pilgrim; as a Man going out of the World; nor did so much consider his Power as his Du­ty; which lookt forward, and had re­spect to that which cannot be found in [Page 5] this, but is the Riches and Glory of ano­ther world. Therefore this world was never in his Thoughts, never came in to sowr Justice; to turn Judgment into Wormwood by corrupting it, or into Vi­negar by delaying it. There were no Cries of Orphans, no Tears of Widows, no loud Complaints of the oppressed to disquiet him in his passage, which use to follow the Oppressor even to the gates of Hell, and there deliver him up to those howlings which are everlasting. How oft hath he been presented to me, and that by prudent and judicious Men, as the Honour and Glory of the City? And thus he went on his way, full of Temptati­ons and Troubles, and full of Honours, even of those Honours which he refused. For you may remember how he bore that great Office, and you may remem­ber how he refused it, and gained as much Honour in the hearts of Men by the last as by the first, as much Honour by withdrawing himself and staying below, as he did formerly in sitting in the high­est place with the Sword in his Hand. For the state and face of things may be such, as may warrant Demosthenes Wish and Choice, and make it more commen­dable [Page 6] in exilium ire quam tribunal, to go into Banishment then to ascend the Tribunal. And he best deserveth Honour, who can in wisdom withdraw himself: And he can best manage Power, who knoweth when to lay it down.

6. Bring him now from the publick stage of Honour to his private House, and there you might have seen him walking, as David speaketh, in the midst of his House in Innocency and with a perfect Heart; as an Angel or Intelligence mo­ving in his own Sphere, and carrying on every thing in it with that order and de­corum which is the glory of a Stranger; whose moving in it is but a going out of it, to render an account of every Act and Motion. You might have beheld him looking with a setled and immoveable eye of Love on his Wife, walking hand in hand with her for forty four years, and walking with her as his Fellow Traveller with that love which might bring both at last to the same place of rest. You might behold him looking on his Children with an Eye of care as well as of affection, initiating them into the same Fellowship of Pilgrims; and on his Servants, not as [Page 7] on Slaves, but as his humble and inferior Friends, as Seneca calls them, and as his Fellow-Pilgrims too. And thus he was a Domestick Magistrate, a lover and exam­ple of that truth which Socrates taught: That they who are good Fathers of their Family will make the best and wisest Ma­gistrates: They who can manage their own Cock-boat well, may be fit at last to sit at the Stern of the Common-wealth. For a private Family is a Type and Representa­tion of it, nay (saith Eusebius in vit. Const.) of the Church it self.

7. I confess, I knew him but in his Evening, when he was near his Journeys End, and then too but at some Distance, but even then I could discover in him that sweetness of disposition and that courte­ous affability, which by Sr. Paul are com­mended as virtues, but have lost that name with Hypocrites, with Proud and Superstitious Men; who make it a great part of their Religion to pardon none▪ but themselves, and then think they have put off the old Man when they have put off all Humanity. In these Homilitick Virtues I could discern a fair proficiency in this Reverend Knight; and what my Know­ledg [Page 6] [...] [Page 7] [...] [Page 8] ledge could not reach was abundantly sup­plyed and brought unto me by the joynt testimony of those who knew him, and by a Testimony which commendeth him to Heaven and to God Himself, the Mouths of the Poor which he so often filled.

8. Thus did he walk on as a Stranger, comforting and supporting his Fellow-Pil­grims, and reaching forth his Charity to them as a Staff. Thus he exprest himself Living, and thus he hath exprest himself in his last Will, which is voluntas ul [...]ra mor­tem, the Will, the Mandate, the Language of a Dead-man: Speculum morum (saith Pliny) the Glass wherein you may see the Charity, that is, the Face, the Image of a Pilgrim; by which he hath bequeathed a Legacy of Comfort and supply to every Prison, and to many Parishes within this City. He remembred them who are in Bonds, as one who was sometimes a Prisoner.

9. I know, in this World it is a hard thing justum esse sine infamia, to be good and not to hear ill. Expedit enim in malis, ne­minem esse bonum: For evil Men make it their work to deface every fair Image of Virtue, and then think well of themselves [Page 9] when they have made all as evil as them­selves. But it was this our Honor'd Bro­thers happiness to find no Accuser, but himself: I may truly say, I never yet heard any. Report hath given him an Honorable Pass. The Voice of the Poor was, He was full of good works: the Voice of the City, He was a good Magistrate; the Voice of his Equals, He was a true Friend; the Voice of all that I have heard, He was a just Man; and then our Charity will soon conclude, He was a good Christian. For he lived and dyed a Son of the Church, of the Reformed; and according to the way which some call Heresie, some Super­stition, so Worshipped he the God of his Fathers.

10. And now he is gone to his Long Home, and the Mourners go about the Streets. He is gone to the Grave in a full Age, when that was well near expi­red which is but Labor and Sorrow, [...] (as Cyril speaks) grown in Wisdom and Grace; which is a fairer Testimony of Age, then the Gray­hairs or Fourscore Years. His Body must return to the dust, and his Soul is return­ed to God that gave it; and being dead [Page 10] he yet speaketh, speaketh by his Charity to the Poor; speaketh by his fair Example to his Brethren of the City, to honor and reverence their Conscience more than their Purse, vitam (que) impendere vero; to be ready to resign all, even life it self, for the truth: He speaketh to his Friends, and he speak­eth to his relict, his Virtuous and Reve­rend Lady, once Partner of his cares and joys, his Fellow-Traveller; and to his Children, who are now on their way, and following apace after him; Weep not for me? Why should you weep? I have laid by my Staff, my Scrip, my Provision, and am at my journeys end, at rest. I have left you in a Vally, in a busie tumultuous World: But the same Hand, the same Provision, the same Obedience to Gods Commands will guide you also, and promote you to the same place, where we shall rest and rejoyce together for evermore.

1. TO begin with the Natural En­dowments of his Mind: He had an Ʋnderstanding, that exten­ded to all parts of useful Learning and Knowledge; a Will always disposed to great and publick and generous things. He had a natural aversion from all idle Speculations, and from the eager pursuit of small and frivolous designs. In great matters he judged so well, that he was not usually surprized with events. He pursued his Intentions with such Equalness of Mind, that he was never carried be­yond the calmness of his natural Temper, except through his zeal for publick good, or where his Friend was concerned.

2. What he was in his Studies, I have reason to know, that have often been ti­red [Page 13] with studying with him. He was indefatigable, and would have worn him­self out, if he had not been relieved with multiplicity of business. However, he im­paired by it, a Body which seemed to have been built for a long Age, and con­tracted those infirmities that hastened his Death. The effect of his Studies, in his Preaching and Writings, are sufficiently known, and would have been much more, if God had given him Time.

3. As for his Preaching, it was some­times Famous at St. Laurence, London; though he sought rather the Profit than the Praise of his Hearers. He spoke solid Truth, with as little shew of Art as was possible. He exprest all things in their true and natural Colors; with that apt­ness and plainness of Speech, that grave natural way of Elocution, that shewed he had no design upon his Hearers. His Plainness was best for the instruction of the Simple; and for the better sort, he applyed himself rather to their Understand­ing, then Affections. He saw so much of the Beauty of Goodness himself, that he thought the bare shewing of it was enough, to make all Wise Men [Page 14] (as it did him) to be in love with it.

4. In his Writings, he was judicious and plain, like one that valued not the Cir­cumstances, so much as the Substance. And he shewed it in whatsoever Argu­ment he undertook; sometimes beating out new untravel'd ways, sometimes re­pairing those that had been beaten alrea­dy. No subject he handled, but I dare say is the better for him, and will be the easier for them that come after him.

5. If in these he went sometimes beside his Profession, it was in following the De­sign of it, to make Men wiser and better: which I think is the business of Ʋniversal Knowledge. And this he promoted with much zeal and sincerity, in hope of the great Benefit that may accrue to Mankind. It was his aim, as in all things, so espe­cially in that, which (I conceive) is much more censured than understood: I mean, in the design of the Royal Society. He joyned himself to it, with no other end, but to promote modern knowledge, with­out any Contempt or lessening of those Great Men in former times. With due [Page 15] Honor to whom, he thought it lawful for others to do that which, we have no rea­son to doubt, they themselves would have done, if they were living.

6. His Prudence was great: I think, it never failed in any thing to which he ap­plyed himself. And yet he wanted that part, which some hold to be essential; he so wanted Dissimulation, that he had ra­ther too much openness of Heart. It was Sincerity indeed that was natural to him; he so abhorred a Lye, that he was not at all for shew; he could not put on any thing that look't like it; and presuming the same of other Men, through excess of Benignity, he would be sometimes de­ceived, in believing they were what they seem'd to be, and what he knew they ought to have been.

7. His Greatness of Mind, was known to all that knew any thing of him. He neither eagerly sought any Dignity, nor declined any capacity of doing Good. He lookt down upon Wealth, as much as o­thers admire it. He knew the Ʋse of an Estate, but did not covet it. What he yearly received of the Church he bestow­ed [Page 16] in its service. As for his Temporal Estate, being secured against want, he sought no farther, he set up his rest. I have heard him say often, I will be no Richer, and I think he was as good as his Word.

8. As for Revenge, how could it enter into the Breast of him, that hated nothing, but that which makes us hatefull to God? I say not, but he had a sense of Personal Injuries, and especially of those that re­flected upon his Name, when they pro­ceeded from those that had good Names of their own: What others said, de de­spised; but by those, he would often wish, he had been better understood: That he was not, he bore as his misfortune: He would not requite them with the like, but mention'd them with all due respect, and was always ready to oblige them, and to do them good.

8. Yet it was not so desireable, to be at those terms with him, as to be his Acquaintance or Friend. They that were never so little familiar with him, could not but find, as well benefit as delight in his Conversation. His Discourse was com­monly [Page 17] of usefull things: it never caused trouble or weariness to the Hearer. Yet he would venture to displease one for his good: and indeed, he was the Man that ever I knew, for that most needfull and least practiced point of Friendship. He would not spare to give seasonable reproof, and wholsome advice, when he saw occa­sion. I never kn [...]w any, that would do it so freely, and that knew how to man­age that freedom of Speech so inoffen­sively.

9. It was his way of Friendship, not so much to oblige Men, as to do them good: he did this; not slightly and super­ficially, but like one that made it his Business: He durst do for his Friend, any thing that was honest, and no more: He would undertake nothing, but what well became him; and then he was unwearied til he had effected it.

10. It hath been spoken by some, that he had not that zeal for the Church, that they would seem to have that object this: He seemed to look upon Dissenters, with too much favour to their persons and wayes.

[Page 18] 11. As for the Persons, no doubt that Goodness of Nature, that true Christian Principle, which made him willing to think well of all Men, and to do good, or at least no hurt to any, might and ought to extend it self to them among others. But besides he was inclined to it by his Education, under his Grandfather Mr. Dod, a turly pious and learned man, who yet was a Dissenter himself in some things: Not, that he had any delight in contradiction, or could find in his heart to disturb the Peace of the Church for those matters: He was so far from it, that when some thought their dissents ground enough for a War, Mr. Dod de­clared himself against it, and confirmed others in their Allegiance, professing to the last a just hatred of that horrid Re­bellion. Now his Relation to this Man, and Conversation with those of his Prin­ciples, might encline him to hope the like of others of that way, and vehemently desire to reduce them to the Ʋnity of the Church, in which his Grandfather lived and dyed.

12. As for himself, He was so far from approving their Wayes, that in the worst of [Page 19] Times, when One bewailed to him the Calamities of the Church, and declared his Obedience, even then, to the Laws of it; He encouraged him in it, he desired his Friendship, and protected both him and many others, by an interest that he had gained, and made use of chiefly for such purposes.

13. How he demeaned Himself then, is known in both Ʋniversities; where he governed with praise, and left a very gratefull Remembrance behind him: How in the next Times since, is well known in London. And having named this City and the two Universities, I think he could not be placed in a better light in this Nation. There were enough that could judge, and he did not use to disguise himself: I appeal to you that conversed with him in those dayes: what zeal he hath exprest for the Faith, and for the Unity of the Church; How he stood up in defence of the Order and Government: How he hath asserted the Liturgy and the Rites of it. He conformed himself to every thing that was commanded: be­yond which, for any Man to be vehe­ment, in little and unnecessary things, [Page 20] whether for or against them, he could not but dislike, and as his free manner was, he hath oft been heard to call it Fanaticalness. How this might be misre­presented I know not, or how his Design of Comprehension might be understood.

14. Sure I am, that since he came in­to the Government of the Church (to which he was called in his Absence) he so well became the Order, that it out did the expectation of all that did not very well know him: He filled his Place with a Goodness answerable to the rest of his Life, and with a Prudence above it; considering the two extreams, which were no where so much as in his Diocese. Though he was, as before, very tender to those that differ'd from him; yet he was, as before, exactly conformable him­self, and brought others to Conformity, some eminent Men in his Diocese. He endeavoured to bring in all that came within his reach, and might have had great success, if God had pleased to continue him. But having given full proof of his Intentions and Desires, it pleased God to reserve the Fruit for other Hands; from which we have cause to expect much Good to the Church.

[Page 21] 15. He was in perfect Health in all o­ther respects, when a known Infirmity, from an unknown Cause (that had been easier to cure then it was to discover) stole upon him, and soon became incura­ble. He was for many dayes in a pro­spect of Death, which he saw as it ap­proached, and felt it come on by de­grees. Some dayes before he dyed, he found within himself, as he often said, A sentence of Death. In all this time, who ever saw him dismaid? who ever found him surpriz'd; or heard a word from him, unbecoming a wise man and a true Christian. At the times I was with him, I saw great Cause to admire his Faith towatds God, his Zeal for his Church, his Constancy of Mind, his Con­tempt of the World, and his chearfull Hopes of Eternity. That the Memory of this Worthy Prelate may not be abused, I declare, and that upon most certain Grounds: That he dyed in the Faith of our Lord Jesus Christ, and in the Commu­nion of the Church of England, as it is by Law established.

16. He dyed only too soon for the Church, and for his Friends; but for Him­self [Page 22] he had lived long enough. He has lived long enough that dies well. As for us we must submit to the Will of God: Our Comfort is, that we shall follow, and come together again in due Time.

VIr nec tacendus, nec dicendus: A Man of whom I can't be silent, without detriment to the Church, and dishonor to God; and yet a Man of whom I can't speak, without loss to his Merit, and diminution to his Worth.

1. He was a Good Man. He was of a most sweet and obliging temper, of great Candor and Integrity: He had a comely Countenance, a gentle Disposition, a pleasantness of Conversation. Reason sat as Queen in his Soul, Passion and Appe­tite were as Handmaids.

2. He was a Good Christian. Revelati­on was a great Mistress with him, and he was a great Adorer, as well as Practicer of the will of God. Religion sanctifyed his Reason, and Grace his Na­ture; and of all Accomplishments, he ac­counted [Page 24] it his Glory to be a Disciple of Christ▪ The Fear of the Lord was to him the top of his Wisdom. He endea­voured that his ways might be found perfect before God. He was carefull to maintain good Works (I speak it know­ingly) as the necessary Fruits of Christi­an Faith; and such Works as are due to Men, as well as those that have a more immediate respect to Cod. To honour his King, to speak well of his Superiors, to be obedient to Laws in Church and State; to govern his Tongue, to love his Neighbors, and to take the worst Ene­mies he had in the world into the num­ber; This was his Religion. 'Twas a piece of his Conscience to do these things; as well as to preach and to pray, and to frequent the worship of God.

3. He was a good Minister of the Gos­pel. For this he had a great name, all his undignified time; and when he came to the high place, he did not make an end of prophecying. He was built and fra­med on purpose, to be an Instructor and Curate of Souls: For he was sober and wise, able to salve difficulties, to deter­mine cases, to quiet consciences. He was [Page 25] an Interpreter, one of a thousand; ano­ther Apollos mighty in the Scriptures. He was of a sedate mind, of a tender Compassionate Spirit, heartily desirous of Mens eternal Good; and not only his Industry, but his delights run out that way, how to bring it about.

4. He was a good Bishop. There are two sorts of People, and they differ among themselves toto coelo, that can hardly allow him to have been a good Bishop: The one sort think him not good, because a Bishop at all, making those terms Good and Bishop inconsistent, but these are absurd and unreasonable Men, and their tongue is no slander, and I trouble my self no further with them; the other can't afford him to be good in his capacity, because he was not so much a Bishop, as they would have had him: that is to say, because he would not drive their pace, he would not govern by their Rules, not execute censures at their heights, nor interpret Canons in their sense. What truer Indication would you have of wise and good Government, then from its natural and proper effects? And for that matter I dare appeal to your [Page 26] own observation, whether in any Diocese in the Kingdom (caeteris paribus) there be to be found a more sober, regular, and loyal Clergy, a more conformable Peo­ple, more decent and well repaired Churches, and a greater alteration both of Judgment and Manners of Men, since the late Times of Anarchy and Confusi­on (which is especially visible in matter of the Sacrament) then in this Diocese. Resolve this into the true Reason, and continue malevolent to the Memory of him that is gon, if you can.

I pass on, to his Learning, Writing, Preaching, Living.

1. He was an excellent Scholar: He had a great stock of natural Parts, and en­dowments, to which he added an inde­fatigable Industry, and God gave a plen­tiful Benediction. His skill in the Greek Tongue got him his Fellow-ship in Mer­ton College in Oxford, in Sir Henry Savils time. And what a rare Humanist he was, and how well vers't in the Po­lite parts of Learning, his juvenile piece upon the Passions abundantly testifies.

2. And indeed he was an admirable Writer for wit, judgment and fancy; of [Page 27] all which there seems to be a curious mixture in his Books.

3. Moreover he was a Great Divine, and in his Time a most celebrated Preach­er. For his Divinity I need only say He was a true continuer of the name of Rey­nolds, in the Church of England; and for his Sermons they met with the Approba­tion, both of Prince and People, Scholars, Gentlemen, and Citizens; all ranks of Men have given their honorable Testimo­ny to them. He was a Man of God, throw­ly furnished to every good word and work: He had the Art of saving Souls, if e­ver any had.

4. But above all I must not forget the Virtues and Graces wherein he did excell. For he was as good a Liver, as he was a Preacher or a Writer. All his other good qualities were adorned, and both greener and riper years were seasoned with the Piety of a Saint. His youth was not observ'd to be stain'd with the vices of that Age, and when the Church brought him her Miter, God had Crown'd his Head before, according to that of Solomon: The hoary head is a Crown of [Page 28] Glory, if it be found in the way of righteous­ness.

But more particularly, his Humility, Meekness, Patience, Charity are remarkable in him.

1. He was cloathed with Humility, and 'twas his upper Garment, and cover'd all the rest of his Accomplishments. He had mean thoughts of Himself, and was con­tent that others should have so of him too; and though his face shone yet he would not know it. There was no leven of Pride, or ill Humour, or Surliness, or Ambition in him; no difficulty of access nor affecta­tion of distance; if you had but the face of a Gentleman, or the habit of a Clergy­man, all Ceremony must be laid aside in order to Converse. Doubtless, he was a great Judge of Learning, and yet the most candid Auditor of Sermons in the World: he was never heard to censure any body, though he himself has not been spared.

2. Neither was there wanting in him the Ornament of a meek and quiet Spirit, whereby he became a true Copy of the Grand Exemplar, and Bishop of our Souls. 'Tis an usual saying among some, such a thing would vex a Saint: but truly what would vex or ruffle, or discompose this [Page 29] holy Man was a hard matter to determin. 'Tis scarce remembred, that ever he was seen in Passion. For forty nine years together, wherein He and his Con­sort liv'd in married state, not many words, worthy of the denomination of Angry, have been observed to drop from him. This I can assure you, He had his share both of Injuries from Men, and of Afflictions from God, and he was sensible of them; always with the preservation of his Religious Integrity, and the exer­cise of Meekness towards Men, and of Patience towards God.

3. And I may truly say that in him Patience had her work. Though toward the latter end of his Life his days were full of pain, nights of weariness, yet he knew that by Patience he was as well to wait, as to endure; and that he was to honour the Soveraign of his Life and Death, as well by tarrying his leisure, as by bearing his hand. His repeated Pray­er to Heaven was, that in his utmost Ex­tremities he might not be provoked to speak dishonorably of God; and when through some fierce exacerbation of his disease, he was constrain'd to make some [Page 30] noise and outcry, he would presently subjoyn, Though he did roar, he did not murmur.

4. As the Complement of all the rest; His Ʋniversal Charity to the Persons and Souls of Men was so conspicuous, that the world could not deny it, but was forc'd to call it Compliance. All the doubt may be concerning his Charity to the Poor and Needy, because the excel­lency of this Virtue lies in the secrecy of its Practice. Dayly and hourly were the Emanations of his Charity, while he liv'd, but most of them running like streams un­der ground, til he was dead. Many were the Gifts he scattered to the bringing up of poor Children at School, to the mainte­nance of poor Scholars in the University: to the supportation and encouragement of ancient foundations of Piety and Lear­ning: to the relief of visited places in his Diocese: to the supply of the wants of poor Ministers Widows: to the Aug­mentation of small Vicarages in his Gift Add the several shares that Southampton, the place of his Birth, Merton College the place of his first Preferment, North­hampton the place of his first Ministerial [Page 31] Employment, Norwich▪ where he departed had; you cannot want a sufficient evidence of his abundant Charity.

Lastly, God was pleased to do him an extraordinary kindness, an [...], a gen­tle Death, the last sand in the Hour-Glass falling with no less difficulty, than wherewith he expired.

1. THere is no less then a Three-fold obligation laid upon us of publishing the excellencies, of those who have done worthily and been Famous in their Generations. Hereby we glorifie the Lord in his Servants, and that is Piety; we honor the Dead in their Me­mory, and that is Equity; we benefit the People by their Examples, and that is Charity. I shall not say more of this Worthy Person, then what not only very credible Information, but (for the most part) my own personal knowledge will warrant me, having had the honor of more than Twenty Years acquaintance with him, Fifteen whereof he was the Chief Inhabi­tant of that Parish, wherein I was an Unworthy Laborer.

2. His very outward aspect was amia­ble, [Page 34] nay venerable, and his presence as the appearance of some bright Star, hav­ing a pleasing influence upon all that look­ed upon him. But could you have view­ed his inside, beheld that virtuous Soul which inhabited his comely Body, how would it have ravished you, and yet, though we could not directly, we might reflexively, and that both from his words and works, The Lips of the Righteous feed many; to wit, with wholsome Counsells and Comforts; keeping as it were an open Table for all Comers; such were his Lips, with which (as well, nay better than with his Bountiful Table) he fed not on­ly his Children and Servants, but all who conversed with him. Among whom I can truly say, I never went to him, but I did, or might come away better'd by his gra­cious and prudent discourse. Nor was he only a Man of words; his goodness was not only at his Tongues end, but at his Fingers ends. That of our Saviour con­cerning himself, is (in an inferior way) verifyed of him, My Works testifie of me. So that, he was not only, in respect of his words, a sweet and pleasing Voice, but of his works, a Burning and Shining Light.

[Page 35] 3. God was pleas'd so far to bless his honest endeavors, in that calling wherein his Providence had placed him, that he enjoyed a liberal Portion of this Worlds goods, nor did he want those honors which were suitable to him. Whatsoever honor in the City he was capable of, he was chosen to; Master of his Company, Al­derman of a Ward, President of St. Thomas Hospital, several times Burgess in Parlia­ment (though the iniquity of the times would not permit him to sit) Sheriff and Lord Major. After which he at length became, and so continued for some Years the first among the Twenty Six, the Elde [...] Alderman upon the Bench that had served in the Office of Lord Major; to whom is given that Honorable Title The Father of the City. Nor had he only this Honor from the City, but his King also gave him the greatest Honor he was capable of in his Station, making him not only a Knight, but a Baronet; which descends upon Poste­rity. I mention these, in as much as they are Instruments of Virtue, and so they were to him, he being a bountiful Steward of his Riches, nor did his Dignities so much Honor him as he them.

[Page 36] 4. Throughout the Age of his Life he was by God's Providence instated in ma­nifold Relations, intrusted with various Offices, conversant in several imployments; in all which he had no cause to complain with him who said; Omnia fui, nihil pro­fuit; All of them being as so many Chan­nels, through which run his several Vir­tues and Graces.

5. I will begin with that which is the beginning of Wisdom, the Fear of the Lord. He was eminent for Religion and Devo­tion. That Orthodox Religion which is professed in the Church of England, he faithfully adhered to, cordially owning Her Doctrine and Discipline, Hierarchy and Liturgy: and though he lived in an unconstant Age (wherein it was the mode to change Religions as Women do Fashi­ons) he proved not a Reed or a Willow, but an Oak, stedfast and immovable. Great was his respect to the Orthodox and Or­thoprax Clergy: Those who were sufferers, he charitably relieved: Those who were Laborers, he bountifully encouraged: Schis­matical Conventicles he abhorred, but du­ly frequented the Church Assemblies, a Judicious Hearer of Gods Word, a diligent [Page 37] Receiver of the Lords Supper: and though it was an Age wherein irreverence was in Fashion, and devotion decryed as Su­perstition, he was exemplary for his re­verent behavior in Gods House. Nor was he only Religious in the Church, but in his Family, resolving with Joshua, I and my House will serve the Lord, and dayly setting apart time for his private Medita­tions and Prayers, beginning and closing up every day with God.

6. Thus served he God, and no less care­ful was he to serve the King, remembring that Fear the Lord and the King are join'd together. He was a strenuous assertor of Monarchical Government; nor can I pass by one Argument, which he often used upon that account, where Almighty God by his Prophet Ezekiel (16. 13.) reckon­ing up the manifold Blessings he had con­fer'd upon his People Israel, mentioneth this among other, as none of the least: Thou didst prosper into a Kingdom; by which is clearly intimated, that those Nations are most prosperous which are under Kingly Government; nay, that Kingly Govern­ment is the prosperity to a People.

[Page 38] 7. Upon the account of his Loyalty to Charles the first of Blessed Memory, when Lord Mayor, his House was searched by those in Power, supposing there to have found the King; the Year after, he was cast into the Tower, and there kept a Pri­soner, and for several Years put by all Offi­ces and Imployments. Upon the account of his Loyalty to Charles the Second, du­ring his Exile, he hazarded his Estate and Life, by sending him considerable Sums of Money beyond Sea; and when the Blessed time came of his joyful Return to his Throne, though he was in the Seventy Third Year of his Age (which might have been a just excuse for his staying at home) this Aged Barzillai went, not only over Jordan-river, but crossed the Sea to attend his Soveraign home.

8. Next to God and the King, I dare say, the City of London was written upon his Heart, wherein he spent by far the greatest part of his Life, and hath now breathed his last. Here, through Gods Blessing he got, and here he spent a con­siderable part of his Estate in the Cities Service. He was of so publick a Spirit, that when his Son in Law brought him [Page 39] the first news of his being chosen Sheriff of London, he immediatly dismissed the particular business about which he was, and never after personally followed his Trade, but gave himself up to the City Concerns. It was his Study to know the Customs and Usages, the liberties and priviledges of the City, and accordingly his endeavor in his several capacities to preserve and maintain them. He was not only in Word but in Deed, an Assi­stant, a Guardian, yea a Pillar of the Company of Drapers. He was a Vigilant President of St. Thomas Hospital; which probably had been ruin'd before this, but that his sagacity and industry discover'd the fraud of an unjust Steward. In the Court of Aldermen, he was as an Oracle, very subservient by his Grave and Pru­dent Counsels to the Cities Government. He was so far from self seeking, that when he was Lord Mayor, he did not make those advantages (which usually are) by selling the vacant places. Whilst a private Trades-man, he was exact (so far as I ever heard) in Commutative Justice, in his Bargains and Contracts of buy­ing and selling; and when a Publick Magistrate; he was no less Conscientious [Page 40] of Distributive Justice between Man and Man.

9. At the Town, where he received his first Breath, he Built a Free-School, en­dowing it with a considerable maintenance, for the Education of Children. In the U­niversity of Cambridge, he erected an A­rabic Lecture, and setled upon the Lecturer Forty Pounds per annum, for his pains in Reading it. Nor were these munificent works to bear the date of their beginning from his Death, but the one began Twen­ty, and the other Thirty Years ago; nor is their maintenance only settled for some term of Years, but (as we usually express it) for ever. He was at the charge also (at the desire of the Reverend Mr. Whee­look, now with God) of Printing the Per­sian Gospels, and transmitting them into the Eastern parts of the World. By these ways he endeavored to promote the Christian Religion, throwing a Stone (to use his own Language) at the Forehead of Mahomet that grand Impostor.

10. His Hands were frequently open, whilst he lived, upon all occasions, and notwithstanding many late great damages [Page 41] to his Estate, he hath given considerable Legacies to the Poor of several Parishes, to Hospitals, to Ministers Widows, and such like at his Death.

11. To the rest of his Graces and Vir­tues I add his Patience, whereby he served God in Suffering. The truth is, this good Goat (like Joseph's) was particolor'd; his Wine mixt with Water, nay with Gall and Worm­wood; such Crosses as he could not have born, were it not (said he) for this Book, pointing to the Bible which lay before him; frequently (among others) making use of that passage of Job; Shall we receive good at the Hands of God, and shall we not receive Evil?

12. He Dyed of the Stone; a Stone so weighty, that it exceeded Twenty Five Ounces; so grievous, that a little before his Death it made him roar, but yet not murmur, God Graciously sustaining him under the Pain of it. And had there not been a Channel (by a remarkable Provi­dence) cut through the Stone for his Wa­ter to pass, the stoppage of it must of neces­ssity have very much added to his smart and lessen'd his days. But now he hath taken his [Page 42] leave of this World; and I may well say with St. Ambnose, In illo uno &c. In this one Person there is a manifold loss. The King hath lost a loyal Subject, the Church a Faithful Son, the City a Prudent Senator. He is departed from the Inn of this World to the home of his Grave, of which he was before mindful, frequently saying, So­lum mihi superest sepulchrum, where he shall sleep in the dust, till he awake and arise to Glory.