THe light of Nature teacheth every man this lesson, that due praise, and publick acknowledgement of true worth in virtuous agents, is a great provocation and a strong inducement, with all ingenuous spirits, to imi­tate those actions which are alwayes attended with ho­nour and admiration; according to that of the Oratour, Laudis studio trahimur omnes; we are all forceably drawn by the desire of praise.

Morality proceedeth further, and tells us that an honourable com­memoration of laudable actions, is not onely a motive and an en­gagement to the performance of the like by the attentive auditour but is also in great measure the very Guerdon and reward it self, which is justly merited by the deserving actour: for who knows not that Laus est virtutis praemium; honour is the reward of virtue?

Divinity, and the Spirit of God in Scripture ascends higher, and [Page 2]imposeth it as a duty: leaving it not at our discretion, but making it a divine precept in sacred Writ, to render to every man that praise and honour which belongs unto him, according to that of the Apostle, Rom. 13.7. [...]: Render to every man his due, honour to whom honour is due.

All which being considered. I conclude that it is barbarous inhu­manity in Nature injurious detraction in Morality, & wilfull disobe­dience in Divinity, to bury the memory and reputation of those in si­lence and obscurity, whom the Lord, by the manifestation of his grace in them, hath raised to eminencie, and exalted above the stan­dard of the worlds worth and value.

That I might not be guilty of any of these at this time, I have upon this sad occasion of the Lords removing out of the world a person of whom the world was not worthy (that Worthy of Worthies Sir Nathaniel Barnardiston) chosen these words, and made them the subject of my following discourse.

Wherein you have held forth to you at the first view, the Saints worthinesse, and the worlds worthlesnesse.

Both these are weighted, (as Beza notes upon the word [...]) in a pair of Scales and Balances; [...] de iis dicitur quae ap­pensa ejus­dem pon­deris inve­niuntur, Beza in Rom. 8.18. the standard and beam, at which they are tried, is the wisdome and valuation of the Lord himself, who layes a Believer naked, or clothed onely in a sheeps-skin, and leathern coat verse 37. in one scale; and puts the world with all its Glories in the other: and having most exactly pondered and tried the worth of both of them, concludes positively for the believer against the world; and openly declares that the worldis not worthy of him.

The words for the substance of them much resemble that hand­writing on the wall against Belshazzar, Dan. 5.25. Mene menete­kel perez.

As if the Apostle had said; Mene, O world all thy perfections and excellencies are numbred and finished: Tekel, they are weighed in the balance with a naked believer, and found too light: Peres, and therefore the honour of all thy worth and excellency is taken from thee, and given to the believer, of whom the world is not worthy.

In the further interpretation of which words, although the nar­row compasse of one hour allotted to this duty, forbids me to meddle with any discourse of the Analysis, coherence, or dependance of the words, and you to expect any accurate division, or prelix explication [Page 3]of them; yet before I come to propound that one Observation out of them, on which I purpose to insist, I shall borrow so much light from the precedent and subsequent words, and other Scriptures, as may open the text in these three particulars.

• 1. What that world is that is so worthlesse.
• 2. Who are those persons that are so worthy.
• 3. In what respects that world is so unworthy of these persons.

1. For the first, what world it is that is so worthlesse, The Text opened. may clearly be understood by the opposition hinted in the text, viz. the persons a­gainst whom it is weighed, which are believers; and therefore the world affirmed to be so worthlesse, is the world of unbelievers. That world out of which the Church is called, John 15.18. That world for which Christ doth refuse to pray, John 17.9. That world which cannot receive the Spirit, John 14.17. Together with the Trinity which that world worshippeth, pleasures, profits, and honours; as it is described, 1 John 2.16. This is that world which is here affirmed to be so worthlesse and unworthy.

2. The persons affirmed to be so worthy, are manifestly described in the words before and after the text;

• 1. By their externall gath and condition.
• 2. By their internall worth and disposition.

For their externall garb and condition it is very low, and mean: for they are here brought forth in leathern coates, foodlesse, monilesse, ease­lesse, destitute, afflicted and tormented; yea harbourlesse also, for they wander up and down and lodge in demes and caves. This and no better is the outward condition of these worthy persons, expressed in the verses before and after, 37.38. Their internall worth and dis­position is set down verse the 39. All these obtained good report for their faith. Famous for their precious faith, which is much more precious then gold, wherein they excelled, and were thereby dignified and ho­noured, both whilest they lived, and also after their deaths. These are the worthy persons.

3. We will consider in what respect the world is unworthy of these persons. The world is unworthy of these persons in a threefold respect, according to a threefold unworthinesse mentioned in Scri­pture.

1. Indignitas dispositionis, an unworthiness of disposition, either by pri­vative undesert or positive contempt as the Jews. Acts 13.46. are said to be unworthy of eternall life, and the rich blessings of the Gospel, [Page 4]for their despising and contempt of it. Thus though the believer, like the Gospel, comes with fulnesse of blessing, wheresoever he comes; being a blessing to the family where he dwells, as Joseph to Pati­phars; to the businesse wherein he is imployed, as Jacob to Labans; to the nation where he converses, and to whom he relates, as Abra­ham to all the nations in the earth; blessing them 1. with his prayer, as Abraham blessed Abimelech; 2. with his presence, as Lot the city of So­dom; 3. with his example, shining amongst them to their conversion, as the woman, 1 Pet. 3.1, 2. yet these blessings the world contemnes and despiseth, and persecutes the bringers of them. And thus first the world is unworthy of the Saints.

2. Indignit as proportionis, there is an unworthinesse of proporti­on, by un [...]etnesse and unsutablenesse, as 1 Cor. .2. are ye un­worthy to judge the smallest matters? that is, unfit, unable for such a work: and 1 Cor. 11.29. yeeat and drink unworthily, that is, unfit­ly, unsutably, otherwise then is agreeable to the pure fellowship with Christ, in such holy mysteries. So the world in this respect is un­worthy of the Saints, altogether unfit, unsutable & indisposed to live and enjoy society and fellowship with them; light and darknesse be­ing no more opposite, then the Believer to the Infidel, 2 Cor. 6.14.

3. Indignit as pratii, there is an unworthinesse of price and valu­ation, as Rom. 8.18. I account not the sufferings of this life worthy of the glory to be revealed, that is, not of equall and proportionable va­lue, but of farre inferiour worth and virtue, so as they deserved not to be named, not to be compared together, in respect of their ex­cellencies. And in this respect the world is not worthy of the Saints, that is, it is of farre inferiour price, virtue, and excellency: the righteous even in such a degree is more excellent then his neighbour.

Which interpretation of the words shall be further verified in that observation, which as the result of the whole text, thus opened, I shall now propound.

The Spirit of God setteth a farre higher price, The Do­ctrine pro­pounded. and valuation up­on the meanest believer, then the whole world besides; for of him the world is not worthy.

The observation being so diametrically opposite to the judgement, practise, and that good conceit which the world hath of its own worth, and so perfectly contrary to carnall reason, and its apprehension, will seem but a meer fiction and chimera, at first hearsay & be accounted a strange paradox, impossible to be proved or maintained, (notwith­standing [Page 5]the Lord hath set his hand to the truth of it in the Text, and also hath given plentifull testimony to it in other Scriptures.) I will therefore in the further prosecution of it, 1. expound my meaning in it; and 2. demonstrate it, both from the testimony, and the practise of God himself whose truth it is.

The meaning and sense of the Point is this: Expound­ed. Take a man to whom God hath given but as much true saving faith, as a grain of mustardseed; and then strip him naked, or clothe him but in a sheep or goat-skin; turn him out of house and home, to lodge with wilde beasts in dennes and in caves of the earth; deprive him of money, food, and estate; leave him under all the miserie and torments that Sa­tan and his instruments can afflict him withall: and then set by him an unbelieving worldling, clothed (with Dives) in purple, and all the bravery of the earth; put him in a palace as glorious as great Babek for his habitation; let his table be dayly furnished, for plenty of deli­cacies & attendants, as the great king Ahasuerus his feast was, Hester 1. put a world of such men together, and I affirm that, what ever high conceit these men may have of themselves, and their own felicities, and how contemptible soever the Saints condition, in comparison of theirs, is reputed in this world; yet the Lord setteth a farre higher price and estimation of this believer at his worst, then of all them to­gether at their best.

And this the Lord doth abundantly declare in Scripture, holding forth, Conformed

• 1. The verity of it.
• 2. The equity of it.

The verity is manifest, As to the verity.

• 1. From the Lords expressions.
• 2. From the Lords actions relating thereunto.

The Lords expressions confirming the same are,

First those terms of infamy, and appellations of contempt, 1. By di­vine ex­pressions. whereby in the Scripture he doth brand and vilifie the men of the world.

Secondly those titles of honour, and names of excellency where­by he doth advance and magnifie the least of those little ones, that believe in him.

For the unbelievers and men of the world, Vilifying the world. the Lord brands them to their everlasting contempt, with these and the like appella­tions: as that they are the seed of the Serpent, slaves of Satan, chil­dren of wrath, dogs, swine, vipers, yea davils; and all these for this purpose, to declare how unworthy and vile they are, in the acc­ount [Page 6] & estimation of God; namely, more vile then the basest of ver­mine which they tread upon: no creature in the world so contempti­ble as they are, except the devils, who are therefore worse then unbe­lievers, because they made these so bad as they are; and upon the same account unbelievers are worse then the vilest of creatures, because by their sinne they have made the creatures so miserable as they are.

But on the other side we find in Scripture the Lord intituling the meanest believer with terms of the highest honour and reputation, Magnify­ing the Saints. Exod. 19. [...]. Jer. 31.9. Rom. 8.27. Malach. 8.17. as calling them his Jewels, his peculiar treasure, his sonnes, his first-born, his heirs annexed with his Sonne Christ; purposely to represent their dignity, and his estimation of them.

Now let it be considered, that all these expressions and appellations, vilifying the unbeliever, and magnifying the Saints, were inspired by the Lord himself, and penned by his Secretaries, enrolled in his e­ternall word, published by his messengers; and all by his appointment, who as he is greater then the greatest, & wiser then the wisest, and bet­ter then the best, so he is too great, and too good, to deny, or unsay, what he hath spoken, or not to maintain the truth thereof against all gain-sayers.

Secondly, as the verity is thus manifest in the Lord his expressions, so also by his actions, wherein his high valuation of them is declared: in his actions relating unto

• 1. Their redemption.
  2 By divine actions. In redem­ption Tempo­rall. Psal. 126.15.
• 2. Their remuneration.

First, their redemption may be considered, first as temporall; se­condly, as eternall.

First, their temporall redemption from temporall dangers. O how precious in the sight of the Lord is the death of his Saints. God so values their persons and liberties, that he will give all the materi­all world, and the choicest of all the things and persons therein, for the purchase of them, witnesse the Prophet, Isarah 43.4. Because thou wast precious in my sight, and honourable, I gave Egypt for thy ransome, and Ethiopia and Seba for thee: which are the places where the greatest abundance of all the worlds riches, treasures and pearls were to be found. And lest we should conceive, that the Lord did repent of the price he had given for them, and would do so no more, the Lord addes more in the next verse, for saith the Lord, so do I value and prise thee still, that I will give man also for thee, yea people (and that in [...]eat number) for thy life: whereby it is most evident and plain [Page 7]that the Lord esteems one of his people at a higher price then all E­gypt, Ethiopia and Seba, yea, then men or people; and as the late Comment glosseth upon that Text, God more esteemeth of one of his faithfull then a whole world of wicked ones: which is the very ob­servation that I am proving unto you.

Secondly, the price and expense which the Lord was willing to lay out for their eternall redemption, Eternall. doth more abundantly verifie this; for, saith the Apostle, 1 Pet. 1.19. Ye were not redeemed with silver or gold, but with the invaluable treasure of the bloud of the Lord Jesus. And the Lord doth not account them overbought, or dear at that rate; but professeth himself well pleased, and abundant­ly satisfied in the purchase: Matth. 3.17. yea the Lord Jesus himself rejoyceth to give his bloud for them, Isa. 53. whence it follows infallibly from the actions of God in their redemption, in laying out so great a price for their purchase, That one believer in Gods estimation is of more worth then all the world besides.

Secondly, the Lord declareth his high valuation of the worth of the meanest believer, Actions of divine re­munera­tion. by the actions of his high and gracious remune­ration of their worth, declaring thereby that they are not onely more worthy then this world, but (in a Gospel sense) also worthy of the world to come: so saith our Saviour, Luke 20.35. They are accounted worthy of the world to come, and the resurrection of the dead, yea, worthy of the kingdome of God, 2 Thes. 1.5. yea, to be clothed with the most beautifull Robes of glory, Revel. 3.4. They shall walk with me, in white, for they are worthy.

Seeing therefore we have it under Gods hand in the Text, and in other Scriptures he hath attested it, both by his expressions in vilify­ing the world, and magnifying the believer above them; as also in the actions of redemption, and remuneration of them; it remains a most certain and undoubted verity, That the Spirit of God setteth a farre higher price and valuation upon the meanest believer, then the whole world besides.

Secondly, as the Scriptures hold forth the verity, Demon­strated by the equity in respect of the world 1. Vilify­ing God. so also do they declare the equity of God in this vilifying the world, and magnify­ing the believer.

1. The equity of the Lord in this vilifying the world appears thus; because the world doth so much vilifie God, undervaluing him, not onely to the world, but preferring their sins before him, yea, hating him (as the adulterer doth his wife for his harlot) in compatison of [Page 8]them, James 4.2. Ye adulterers and adulteresses, know ye not that the love of the world is enmity to God? they deifie the world and vilifie God, whilest on [...] makes his belly his God, Phil. 3.19. another saith to the wedge of gold, thou art my confidence, Job 31.24. a third sa­crificeth to his own net, Habac. L. 16. and so deifieth himself.

Is it not therefore equall that God should undervalue the world, to the meanest of his Saints, that undervalue him to the worst of their sinnes? They that despise the Lord shall be despised, 1 Sam. 2.30.

2. Do not the unbelieving world account his Saints the filth and scumme of the world, 2 His peo­ple. and all things in it, 1 Cor. 4.13. rendring them the vilest people in the earth, as the Jews did Paul, Acts 22.22. saying, Away with them from the earth, it is not meet that such fellows should live? do they not thus vilifie them for the Lord's sake, and the true worth that is in them? and therefore it is equall and just with God, to undervalue the whole world to the meanest of his Saints, for the evil that is in them that do thus vilifie his Saints for the good that is found in them? what measure they mete is measured to them again, Matth. 7.2.

Again, In respect of the Saints. Magnify­ing God. it is equall with God to magnifie the meanest believer a­bove the world, because the meanest believer magnifies God, and pre­ferres the Lord above ten thousand worlds; they esteem all things in the world as drosse and dung in comparison of him: were it not for such, God should have but little glorie in the world be but little thought on, or esteemed: these are they alone that extoll his name and glory above others, and therefore he esteems all the world as drosse and dung in comparison of them, and values them above all others. They that ho­nour him shall be honoured, 1 Sam. 2.30.

Lastly, Their reall worth. the meanest Saint in the world is found to be of more true and reall worth, then all the world besides. I would not be mista­ken in this, for I acknowledge that worth is a soveraigne attribute of God, and that primarily and absolutely it belongeth to him; but yet, derivatively and in part it is attributed to the Saints, who as the A­postle speaks, 2 Thess. 1.11. (when they are called of God to the saith) are (thereby) made worthy of that calling, by fulfilling them with all the good pleasure of his goodnesse, and the work of faith with power; as if he had said, filled with all divine and humane worth, and all the worth of heaven and earth is communicated unto them, either by imputation, or infusion.

First, all the divine worth and merit of heaven, Imputed. John. 1.16 I mean the merits and worth of our Lord Jesus is imputed to them: by which imputation they are so interested into it, that they receive it fully grace for grace.

Secondly, all humane and spirituall worth is imparted to them, Imparted. be­ing filled with the holy Ghost, Acts 4.31. Filled with all the fruits of righteousnesse to the praise and glory of God, Phil. 1.11. They are blessed with all spirituall blessings, Eph. 1.3. inriched in all things, in all knowledge, wisdome, patience, humility, so that they are not de­stitute of any gift, 1 Cor. 1.5, 7.

These previous imparted graces make the believer (how mean so­ever in other respects) much more worthy then all the world that wants them. Christ by descending into Jordan, raised it above the bounds of a corporall hath, to have the honour to become a spirituall laver.

Pliny saith that dedication of any thing to sacred uses, Plin. Prae­fat. nat. hist. enhanses the price of its and we all know that things consecrated, as beasts, or clothes, under the law, had greater worth and honour put upon them thereby, then either silver or gold had that wanted it.

Every believer is a chosen vessel, and c [...]nsecrated to God; Paul being such is better then all in the ship with him; and Noah better then all in the Ark, or in all the world besides; in as great degree, as the richest diamond doth excell in dignity ten thousand pebbles.

Unbelievers are not worth one farthing in Gods esteem, nay, they are worse then nought, or a meer non-entity; for it had been good for them if they had not been born: take them at their best in all worldly excellencies and perfections, and if the Lord may set the price of all, he tells you they are digni damnatione, worth no more then damna­tion.

Now then, seeing they are so vile, and the meanest believer so wor­thy, by reason of imputed and imparted worth into him; may not the Lord in equity and justice, preferre the meanest Saint before a world of them? there being a greater distance (in respect of worth and dignity) between the meanest and poorest believer in the world, and the worldling, (what confluence of parts, honours, and other enjoyments soever he enjoyeth) then there is between the most glorifi­ed Saint in heaven, and the weakest believer on earth: because the difference between the believer, is onely graduall; every believer in time will grow up to be such; but the difference between the for­mer [Page 10]is essentiall, and so they differ in nature and kinde.

All that now remains is the application and improvement of this truth upon out selves sutable to our present occasion; which that I may the better perform, I shall first apply it in relation to the person whose Funerall this day we desire to solemnize, and then to the rest of the auditory here met on this occasion.

Use. 1 First, I shall apply it in relation to that person of eminent worth deceased; which that I may do, I shall premise as an introduction three things by way of inference.

1. If it be so that the meanest Saint is of more worth then all the world, thence it follows necessarily, that the losse of one of them, is a greater losse, and more to be lamented, then the losse of a thousand others, (how great soever they be in other respects.) If the daughters of Israel must weep for Saul, 2 Sam. 24.16. well may David say, wo is me for thee, my brother Jonathan; if there be cause to let fall a drop for the one, surely there is cause that our eyes should gush forth in a floud for the other.

2. If this be one evidence that the Lord values his Saints, namely, that he honours them, and remembers their faith and other graces (to their praise) many hundred yeares after they are dead, and asleep in their graves; then surely it is a duty which we also owe to all Saints after they are dead, to speak good of their names, and to per­peruate the memory of their worth and graces in the hearts and eares of others that survive them. The anointing of dead corps preserves them from putrefaction: a good name is this precious ointment, where­with God hath anointed the corps before us above others, and doth therefore call us all forth, and warrant me especially, to bring true and honourable testimony of his worth this day.

3. If God so values the meanest Saints, how much more did he esteem this honourable person, whose graces made him (not onely more worthy then all unbelievers in the world, but also) more conspi­cuous and eminent then the greatest number of true believers in the church? whereof if any doubt, or hath hitherto been ignorant, he will now certainly be convinced and assured, if he shall please to re­member with me,

• 1. His honourable birth.
• 2. His gracious life.
• 3. His blessed death.

But before I enter the relation of either of them, I have a double petition to present to the Auditory.

And my first addresse is to his Right worshipfull, mournfull, A petition 1. To his Lady and her chil­dren. and lamenting Lady, with her children, who have called me to a work so difficult, and so farre above my power, as to delineate and represent the effigies and beauty of his life and conversation, which, indeed, was in heaven, whilest he was here on earth.

This must be the work of some divine Apelles, and not mine; for how can the Sun be inlightned by a starre, or the fountain be wa­tered by its own stream?

And therefore I humbly petition your worships to expect no such thing from me, as that I should give either your selves or the Audi­tory satisfaction, in declaring either the greatnesse of your losse, or the excellency of his desert.

Alas, you your selves neither do not can yet conceive or understand your own losse, much lesse the want which the Church of God will find of him many yeares hereafter.

And for the expression of his deservings, whence is it, that when your selves begin to remember and make mention of one or two of them, you presently stop and forbear to proceed, and after a long pause in the midst of your discourses, looking one upon another, conclude with sights and sobs, and tears in all your eyes, but onely to signifie with these gestures, what you cannot utter with your words?

Years, I confesse, are the best Oratours at Funeralls, and speak much more effectually then any verball language can expresse; yet you ha­ving joyntly expressed what you can thereby, still confesse all of you come short in the proportion to his deserts: how think you then that 'tis possible for me alone to satisfie both you and the whole Auditory also by my words; especially considering that it is one property that belongs to things that deserve admiration, that they cannot be ex­pressed?

All that I hope to effect herein, is to manifest by what I shall speak, that I really intended his honour, though I actually perform no more then he that undertook to represent the beams and body of the Sun, onely by making a prick or dot of gold with his pen, in a fair sheet of paper; or that Limner, who having undertaken to draw a most beau­tifull picture, finding his skill insufficient, cast a vail over the face of it, to cover his own ignorance, as well as the beauty of the piece.

My second petition is to the rest of the Auditours, 2. To the Auditory. the summe whereof is, that they would not receive the testimony I shall deliver concerning him, as arising onely from the strength of mine affection to [Page 12]his person, but rather from the conscience of that duty, which I owe to the glory of God and the good of his peoples souls therein: for al­though I must ever acknowledge him to have been the Lords great in­strument of good to me, and all mine, and therefore do desire all of you that ever have received any benefit by my poor labours in this place, to joyn with the in thankfulnesse to the Lord for him, (as the chief in­strument thereof;) yet rather then I would speak one syllable in this place which I did not either know to be true, on mine own knowledge, or believe it to be so from the testimony of unquestionable witnesses of the same, I would have totally stopped my mouth, and imposed an absolute silence thereon.

Onely let me further intreat you to consider, that if the most of you, by some dayes or houres (occasionall) injoyment of his presence in his life time, discerned so much worth in him, Near 200 persons met his corps al­most 20 miles from his house, and many thousands attended his Fune­rall. that drew so great a company of the chiefest persons in the countrey to go so long a journey before, and to come again so farre now to honour his dead corps to the grave: then you may easily guesse, that I, who had the happi­nesse to be so near him, and to be intimately acquainted with him, and his family for 30 yeares together, must needs have more perfect un­derstanding and approved experience of his faith, holmesse, and con­stant gracious temper, then others could: and therefore what of a truth I know, and undoubtedly discerned in him, I dare not conceal; for veritatem celare, est aurum sepelire, to conceal truth is to bury gold, yea, the gold of grace, which is much more precious then the gold of Ophir; which being truely (though sparingly) discovered, will give us all cause to say of his life and death, Euseb. in vita con­stant. as is reported of Constantine, felix nativitas, felicior vita, felicissima mers, his birth was good, his life better, and his death most glorious of all.

Now for the honour of his birth, In his re­lation to his birth. I place it not in the the ancient lines of his pedegree, or the Antiquity of the Family, the continued descent of to many noble ancestours. Although it be true that from his progenitours he was one of the Top-branches amongst our Suffolk­cedars: and although I acknowledge to be thus descended, and bet­ter both then the commonalty, is a singular blessing of God to the per­sons upon whom it is conferred, as appears by the Lords own words to David, in 2 Sam. 7.9. I have made thee a name like the name of the great men of the earth; yea, if they be gracious, great men are a great blessing to others also, as Solomon's words import, Eccles. 10.17. Blessed art thou, O land, when thy prince is the some of nobles [Page 13]and not of an upstart Family: Yet this is no other blessing but what is common to the worthlesse world, as well as to the worthiest believe, and so it can have no great excellencie in it; all noble bloud without grace being tainted: Gain was of the elder house, and Abel of the younger.

It is my purpose therefore to shew how the Lord honoured him in his birth, more then any unbeliever, which was by his second birth, Genere no­bilis, san­ctitate no­bilior. whereby he received soul-nobilitie, and became heir to the second Adam, whose hens are born not of bloud nor of the will of the flesh, nor of the will of man, but of God, John 1.13. And this his second birth was eminently honourable and remarkable above other in three par­ticulars.

• 1. In the time of his conversion.
• 2. In the matter of his humiliation.
• 3. In the foundation of his faith.

1. For the time of his conversion, it was when he was young; 1. The time of his con­version. the Lord began to cast in the seed of regeneration when he was at school, the very time when others of his ranck and quality give up themselves to the greatest degrees of licentious wantonnesse, and immoderare exces­ses; pretending that the heat of nature, and strength of the lusts of youth, are their discharges for the same: but at that very time did the Lord sease on him, who from that day, with Abel, did offer his first-fruits unto God. O how eminently and emphatically excellent it is for young Gentlemen to bear Christ's yoke in their youth, when the world haunts them, and nature prompts them, and Satan baits the flesh and bloud of such men with most desireable things! O then to be crucified and mortified, is glorious, Lam. 3.27.

2. The matter of his humiliation was eminently remarkable; 2. Occasi­on of his humiliati­on. for whereas usually in the conversion of young men, the Lord humbles them, by charging upon their consciences some notorious actuall sinne, it was otherwise with him; for living more innoceutly then (for the most part) young Gentlemen do, upon a time hearing that Text open­ed, Psal. 51.5. Behold I was born and conceived in sinne, &c. where the greatnesse and odiousnesse of originall sinne was pressed; it pleased the Lord so deeply to affect his heart thereby, as that ever after it was a means to abase all high thoughts of himself through his whole life, and he was much more solidly and constantly broken for it, then for all the fruits of it, yea, hereby much preserved from them: for as they that are once stung with scorpions, Plin. nat. hist. 1.7. are ever after priviledged from be­ing [Page 14] stung with wasps and hornets; so he that is first deeply humbled for the root, mother and nurse of corruptions, shall feldome have cause after to be wounded with the guilt of actuall transgres­sions.

3. For the foundation of his faith, 3 Founda­tion of his faith. it was more remarkable then the rest; for whereas most men ground their faith upon that which can onely be the proof of it, I mean the evidences of their love so God; and others (being better taught) upon the discovery of the all-sufficiency of Christs merit, revealed in the Gospel; and a third sort, upon the generall offer tendering Christ unto them: his faith was not onely built generally upon the evidences of Gods love to him; but particularly upon the Gospel, as it is the law of faith, held forth unto him in that Text, John 3.22. This is the command we have received from him, that we believe in the name of his Son; whence the preacher urging that in the Gospel there was not onely granted a liberty to believe in Christ, if we pleased, but a necessity imposed, that required us to believe whe­ther we will or no; it pleased the Lord so to overpower his heart with the authority of the precept, that he durst not refuse it, but submit­ted unto it; and so his confidence was in pure obedience to God: which being the most evangelicall and sublime reception of Christ, namely, upon no other ground, but the Lord his authoritative will, was that which produced this honourable second birth in him, wherein his faith was more established, then most believers usually are all the dayes of their lives.

Secondly, In relation to his life. that his life was as gracious as his birth was remarkable, you will certainly conclude, if you compare the most exact descripti­ons of a gracious life, mentioned in the Scripture, with his practise af­ter his conversion.

Whether you define a gracious life in Davids words, Psal. 119.1. Blessed are they that are undefiled in their way, &c. or in the practise of Zacharias, Luc. 1.74. Serving God in holinesse and righteousnesse all the dayes of our lives: or with Paul, Acts 24.16. living alwayes with a clear conscience both toward God and man: you shall find his life a copie or counterpane of them all.

As first, In duties of piety. for duties of piety to God, whether you instance in se­cret or publick exercises of Religion; he did so earnestly devote himself unto them, that for my part (amongst persons of his quality) I think he hath left very few supersours therein behind him, if any e­qualls.

I remember I have read it related, to the everlasting praise of the Lord Harrington, so famous for piety, that it was his course to pray twise every day in secret, twise with some choice friends and servants, besides his Family duties.

But I am assured by those that seriously observed this gracious Knight, 1 Private. that it was his practise to humble his soul before the Lord in secret thrise every day, and sometimes oftener, if he could gain opor­tunity; beside Family duties, and other dayes of extraordinary hu­miliation, which he greedily laid hold on when occasion was offered.

This I can testifie from mine own experience, that for many yeares together, when I was first acquainted with him, I seldome visited him, or he me, but if any convenient place could be found, we might not part except we had prayed together.

Nor was he more frequent in secret prayer, then constant in secret reading the Scriptures; but never without prayer before and after, for the blessing of the Lord thereon: afterward he read other choice Au­thours, of which he had store; but of late he took singular delight in reading M ^r. Baxter his Treatise of the Saints everlasting rest, and preparation thereunto; which (since his death) I perceive was nothing else but the gracious event of divine providence, sending it as a guide to bring him more speedily and directly to the possession of that rest.

For the sanctification of the Sabbath so was it his delight, that for the most part, he arose the first in the family that day, 2 Publick. and then would call his children and others up, that they might have time to prepare themselves for a more reverent attendance upon the Lord in his publick ordinances; and for himself he ordinarily spent much time upon his own heart every Sabbath morning, before he came to the congregation.

And for his estimation of, and constant attendance upon the mini­stration of the word publickly dispensed, it was so eminent and re­verent, Ministry of the word. that I verily believe, whoever in the congregation have been loosers by his death, we of the minislery have the greatest losse: if the hearers put on blacks, the preachers have cause to mourn in sack­cloth; for the godly ministers had not a more faithfull and cordiall friend, and well-wisher of his quality in the land: none so earnestly and frequently prayed for them, none so highly prized their calling and labours as he did; he was fully of his mind, who openly pro­fessed, he had rather fall with the Ministery of England, then stand in greatest power with their enemies.

When some talked of mortall bloudy times, and dark black dayes [Page 16]coming upon us: he replied, that those would be dark black dayes indeed, when the lights of the ministry were extinguished, then the shortest life would be accounted the best. This made him so exceed­ing cautelous and serious, when any place belonging to his presentati­on was vacant, that he would spend many dayes in fasting and prayer to be directed therein: professing many times solemnly unto me, that his spirit did more tremble to set his hand and seal to a Presentation, then to any other writing or deed whatsoever; lest (said he) I should thereby bring the losse of the peoples souls to be required of me or my posterity, through my negligence therein. And therefore when by all his own care, and advice of friends, such an one could not be pro­cured, that for his sufficiency and abilities could give his own consci­ence satisfaction, then he left it wholly to the better sort of the people in that place, to choose their own Minister and Pastour.

In his personall attendance upon the word taught, what the Apostle James requires in a blessed hearer, was his punctuall practice, for he was swift to hear; he could never satisfie his own conscience, if he were not present to joyn with the congregation before there was one word spoken, or one petition sent up to the Lord: his constancy in this course is notoriously known to you all.

After the congregation was dismissed, the first thing which he did usually, after he came within his own doors, was immediately to be­take himself to his closet, to begge a blessed dew from heaven, to water the seed sown in his heart that day.

And he that exceeded others in his diligence and reverence in other duties of piety, Sacrament did exceed himself in his conscientious preparation un­to, and fruitfull improvement of the Lords Supper: for the most part he would spend a fortnight, never lesse than a week before the Sacrament, in his closet, in reading, praying, and examination of his spirituall estate, with other duties of preparation tending thereunto; and what he practised himself in this kind, he constantly called upon others under him to do the like.

Neither did this his singular piety in the things of God, Duties to man. make him (as it is in very many others) the more remisse or regardlesse in the performance of the duties of equity, or charity, in his deportment to men; but on the other side rendred him much more exact and accurate in them all: for consider him in his carriage towards others in their severall relations to him, and you shall have cause to conclude his life as gracious in performing the duties of righteousnesse unto all his re­lations, [Page 17]as it was in the exercise of holinesse, and the worship of God, and all acts of immediate communion with God.

Consider him as pater-familias, Relative graces. Master of family. the governour and master of a family, and it may be truely affirmed of him (whilest he was a house-keeper) which the prophet David professeth of himself, Psal. 101.5, 6. That he walked in his integrity in the midst of his house: he permit­ted to known profane person to stand before him, or wait upon him; but his eyes were ever fixed upon those that were faithfull in the land, that they might serve him. He had at one time tenor more such ser­vants of that eminency for piety and sincerity, that I never yet saw their like at one time, in any family in the nation; whose obedience joyned to their governours care, produced so rare an effect, that true­ly they made his house a spirituall church and temple, wherein were dayly offered up the spirituall sacrifices of reading the Word, and prayer, morning and evening, of singing Psalmes constantly after e­very meal, before any servant did rise from the table: the chiefest of them did usually, after every Sermon they heard, call the rest into ( that place of most disorder in other houses) the Buttery, and there repeat­ed the Sermon unto them, before they were called to the repetition of it in their masters presence.

In the relation of an husband, Husband. he seemed to me to imitate the pra­ctise of the Lord Jesus to his church, in his conjugall love, protection, and full contentation and delight in her, untill he became a pattern and mirrour of matrimoniall faithfulnesse and sweetnesse: and as it was said by one of the Rabbins concerning Methusalah's wife, that she had nine husbands in one, for age and yeares; so I may say of his Lady, she had nine husbands in him alone, for hus amtable carriage and graces.

What manner of parent he was, let his children themselves, Father. in their hearts, lives, and filiall deportments, declare; or do you receive the relation from me, as I have heard it from them: namely, that he per­formed not onely the part of an earthly father, in the manifestation of all paternall bowels, and tender affection to their bodies; but also executed the office of an heavenly father to their souls, by a continuall industry, and serious study for their education in the most exact and strict way of pure and paternall Religion: witnesse his dayly drop­pings in of most spirituall counsels, and gracious instructions; the grand scope and end whereof was, to stirre up and incite them to a strict watchfulnesse over themselves, and a close walking with God; and [Page 18]many times (after the giving of such directions unto them severalty) he would take them into his closet, and there pray over them, and for them.

If at any time they had offended him, so singular was his mo­deration and wisdome toward them, that he would never reprove them, much lesse correct them in his displeasure, but still waited the most convenient time, untill which time they seldome discerned that he was angry by any other effect but his silence. And on the other side, he was so ready to incourage them in any acts of wel-doing, that usually all his extraordinary respects and savours to them, were dis­pensed rather as rewards of their duty, then the fruits of his bounty; still professing before them (as he hath many times of late to me, upon our conference concerning the extraordinary blessings of God upon them in their travells abroad and returns home again) that he took infinite more content in beholding one grain of grace, and evidence of true regeneration in his children, then if their estates and gains a­broad had been multiplied an hundred fold, if withall they had re­turned profane, or no more then merely civilized, without the power of godlinesse.

Again, Pater pa­tria. consider him as a publick person, as he was pater patria, a fa­ther of his countrey: which name he did deserve, as well as Cur­tius, Claudius, or the Decii: for although he did not in every parti­cular what is said of them, devoverunt, se pro toto terrarum orbe, they did devote themselves for the defence of the whole earth; yet for his countrey, and the defence of the just liberties thereof, he did not re­fuse voluntarily to expose himself to a gulph of hazard and suffer­ings: witnesse his suffering under the imposition of ship-money, coat and conduct-money, and the loan; for refusing whereof he was long time imprisoned in the gate-house, and afterward confined for a long time in Lincoln-shire, above sixscore miles from the place of his own usuall abode.

Witnesse also his fidelity and integrity in the discharge of that greatest trust of all, Parlia­ment man. I mean his service to his countrey as Knight of the shire, and member of the Parliament, unto which place he was constantly chosen on every occasion; not that he had a patent for the place, as some of his enemies (in respect of his constant election thereunto & out of envy at the peoples honouring him did cast out; but out of the experience and confidence they had of his resolution, and care to discharge the trust that was committed unto him: whereby it came [Page 19]to passe, that no sooner was one to be chosen, who should be intrusted with the power over the lives and estates of his countrey, but presently the thoughts, eyes, & resolutions of all men, were fixed upon him, and all cried for a Barnardiston, a Barnardiston. Which trust he received upon him, not out of any popular ambition, to advance his own greatnesse; nor out of any self-end, to raise his own estate by exhausting the publick treasury, or to inrich himself by other mens ruine; nor out of loftie arrogancie, that he might dominear and trample upon his neighbours in the countrey, under pretence of the priviledge of a Parliament man; much lesse to abuse that place to an impunity, and sheltring of himself in riot, excesse, pride, and lasciviousnesse: but out of a mind and conscience devoted to the service of the church and common­wealth therein; beyond which neither fear, favour, or flattery, could draw him to act, or vote at all, absolutely refusing to be defiled with the Kings portion, Absaloms sacrifices, or Achitophels policies or treacheries.

2. As all these graces, and their exercises in his gracious life, Personall graces. had their tabernacle in the Sun, were open and manifest in his course to­wards others; so also his personall virtues and perfections, which, as so many rich jewells and mineralls in the earth, lay couched in his heart (as the cabinet of their habits) could not in respect of their no­ble actings, be so much hid, but that like the beams of the Sun from under a cloud, they brake forth and did shine out with so great splen­dour and lustre, that the blindest eye could not but discover them: as to give you an account of one or two.

1. The graciousnesse of his speech, so free from the least unsavouri­nesse, beasting or passion, that on the other side, nothing but love, sweet­nesse, and [...]odesty, as so many pure streams, flowed from the pure fountain of his heart, still ministring grace to the hearers; so farre from the least appearance of lightnesse or excessive mirth, that in thir­ty years together none ever heard one syllable tending to any wanton expression, that might offend the chastest mind or ear, to be breathed out of his mouth; but as the Poet affirmed, vernas eff [...]at ab ore rosas, his tongue dropped honey, and his breath was as sweet and savoury as in the spring.

2. Unto this I may adde the gravity and reverend awfulnesse of his presence, especially in execution of Justice: of which I may say, Greg. orat de laude Basilii. as it was of Basils countenance, whilest he was performing holy exercises, namely, that so much divine majesty and lustre appeared therein, that [Page 20]it made the Emperour Valens tremble to behold it. And in like manner his severe deportment was so effectuall, that it banished from his pre­sence all those scurrilous and sordid gestures and practices, which the impudency of too many of his quality fear not to act in the sight of God and their betters.

3. Lastly, there was in him a blessed conjunction of those things that rarely meet in any other, I mean both an admirable facility & ea­sinesse to be intreated, with a great yieldingnesse of spirit, even to in­seriours, when any good might be done thereby; and yet also a strong resolute unmovablenesse and stedfastnesse of mind, in opposing all evil in whomsoever, superiour or other, in the cause of the Lord: so that he was truely that which is reported of Athanasius, Magnes & Adamas; Nazian­zen. a loadstone for his sweetnesse in drawing on good, an ada­mant for his courage and stoutnesse in suppressing evil. In regard of the former, I may say as it is said of Titus, he was delicia humani ge­neris, the delights of mankind; and in respect of the latter, he was Na­thaniel, a true Israelite without guile.

The observation of these things in him, rendred him (not onely to me, but) to all that were intimately conversant with him (like Chemni­tius) caput Veneris, & gloria Christianorum, Melchier Ad in zi­ra chem. the beauty of grace, and the glory of Christianity; which, as so many precious jewells, a­dorned him, and presented him gracious and honourable to all men whilest he lived, and being dead, ( as so many redolent flowers stuck upon his herse) give such a pleasant and odoriserous savour in the no­strill of all spectatours, that the memory of them shall ever remain in the hearts and mouths of all future generations, who shall under­stand thereby how the Lord was pleased to honour him, first with a spirituall birth, and after with a gracious life, and last of all with a most blessed death, which now in the next place falls under our consi­deration.

And surely if their death be blessed that die in the Lord, and rest from their labours, their works following them, Revel. 14. if it be a blessed death to depart in peace with Simeon, Luc. 2. our eyes behold­ing the salvation by Christ: if it be a blessed death to die as Paul did, Phil. 4. having finished our course, and kept the faith; or with Ja­cob, blessing our children in the arms of our dearest Joseph: then the consideration of the particulars following, which attended his death, will manifest to all that his death was as blessed as his life was graci­ous, or his birth honourable.

The first whereof was his carefull preparation thereunto, His death blessed. for the space of two years before, when he made his last will and testament, and writ it with his own hand, upon this very ground (as he there expresses it) that after he had so set his house in order, he might have nothing in the world to look after, or look upon, but his blessed Savi­our, and Salvation by him. In which last Testament of his, he ex­presseth so much assurance and confidence of the Lords everlasting grace and love unto him, as if at the same time, with Simeon, he had imbraced the Lord Jesus in his arms.

In the disposall of the severall portions to his posterity, he doth with­all annex and twist in so many heavenly counsels, and precious instru­ctions, tending to their everlasting inheritance, that it rather resem­bled our Saviours Testament, conveighing the legacies of the cove­nant of grace, or a heavenly Sermon, then any politicall instrument to dispense onely earthly possessions.

A second observable thing in his death was, his gracious welcome of the messenger of it. As soon as ever there appeared on his side a small swelling, in which none but himself conceived any danger, Gracious courage in sicknesse. he taking me to walk with him, presently fell into discourse of the worth and immortality of the soul, of the manner of its subsistence and actings when it was separated, of the joyes of the other world, and the vanity and emptinesse of all things in this, as the things most sutable to his present condition: and herewith he was so deeply and spiritually affected, that at our parting he expressed himself in this manner unto me;

Sir, I now much wonder that any man that fully believes these things to be realities, and not mere notions ( being in my condition) should be unwilling to die: for my own part, I will not be so flattered with any carnall content, as to be desirous to live longer in this world, where there is little hope left, that the Lord hath any more work or service for me to do, except it be to suffer for keeping a good conscience, in witnessing against the apostasies and impieties of the times: and therefore now it is a great favour of God to be sent for speedily.

Which passage I note, because it was one of the last I had with him before his removall to London; and also because I have certain intelligence, he made the same profession to others, after he came un­der the Physicians hands.

Where another thing is remarkable; for his pains and infirmities growing so fast upon him, that he was thereby debarred the benefit of publick ordinances,

He one Sabbath morning observing the persons in the Family were he lodged, preparing themselves to joyn with the congregation of that place, fell into a great passion of sorrow, and wept very sore, and with David, poured out his very heart, because he had gone with the multitude, and led them to the house of God, but now was necessi­tated to want the benefit of that which his soul so much thirsted for.

Hereupon he gave himself so much the more earnestly to the exer­cise of secret reading the Scripture, meditation and prayer, so long as his strength would hold out: but one wave followed another so fast, that he was disable thereby to be so frequent and constant in those secret duties of communion with the Lord, as he desired: for which he made many complaints to his sonnes, and others, as they came about him.

The week before he died, he was perswaded in respect of the ex­tremity of his pain, once or twise to go to bed before Family prayer: but the night following being again perswaded to it, he told them he would not be intreated to do so any more: for he said, he was sure that he slept the worse those two nights for the want of it; spiritually using that proverb, whet it no let.

The day before his death, his children being about him, as Jacobs were, he blessed them all with his prayers for them, and gave these his last counsels unto them:

First, he admonished them to take heed of worldlinesse and vain­glory; shewing what a vast difference there was between a gracious humble man, and a proud gracelesse man, both in the estimation of God and man.

Secondly, perswaded them to live in love and unity together, yet so as they should ever count it their duty to watch over one another, and never be afraid to tell one another of their faults lovingly, and not to be mealy-mouthed, as his expression was.

Thirdly, that they should take heed of timorousnesse, and shirking from the truth, by reason of the oppofitions of the times against the Scripture-power of godlinesse, shewing the danger of complying with man against God.

Fourthly, he commended them unto the word of Gods grace, and the word of grace unto them, requiring them to be constant in reading the Scriptures, and to joyn prayer thereto for a blessing before and after.

After these counsels, one of his sonnes (telling him how much he [Page 23]hoped the words of a dying parent would be regarded by them) desired him to deal impartially with each of them, and discover unto them what evils he had noted each of them most prone unto, and what du­ties he had observed any of them most negligent in. Which he did with so much plainnesse, that one of his brothers standing by, desired him to use the same fidelity to him: which he did accordingly. A piece of affection rarely found expressed with wisdome.

All that I shall therefore now adde further, Peaceable and joyful departure. is nothing else but the signification of that abundant ravishing peace and joy that he de­parted withall; wherewith his heart was so filled that he could not hide it, but declared it to all that inquired after it at severall times.

First, to his second sonne, who observing him to grow faint, did de­sire him to chearfull: to whom he answered, Sonne, I thank the Lord I am so chearfull in my heart, that I could laugh whilest my sides ake.

Then to his brother then present, and inquiring how he found himself, he answered to the same effect, saying, O brother, blessed be God, I have abundance of ravishing joy within me.

The same answer he gave to his eldest sonne, who being called un­to his father, and inquiring how it was with him, his father fell into an earnest prayer, That the Lord would be pleased to give him a hap­py deliverance out of this world, and a glorious meeting with his Sa­viour. Which prayers of his the Lord so graciously answered, that as long as he had any use of speech, he acknowledged the sense of this inward joy; and after these words were uttered I have peace within, I have peace within, he spake no more, but lying for a while as it were in a slumber, at last he opened his eyes again, and lifting up his hands to heaven, fell a asleep in the Lord. Whereby it is manifest that this de­parture out of this life was as comfortable, as his entrance into it was honourable, or his adode in it gracious and acceptable both to God and all his people.

If any shall (as some of you may) object against this relation as partiall, saying, I have onely held out the flowers, but hid the weeds; declared all his graces, and concealed his vices; I shall return a three­fold answer thereunto.

First, it is not true to affirm that I have mentioned all his graces; for I have omitted divers, wherein he was as eminent as in any I have named. I might instance in his charity to the poor, wherein I have been altogether silent; because the backs and bellies of so many, whom [Page 24]he annually clothed, & who for so long a time have been refreshed by him, will proclaim it aloud to your eyes and ears. Yea, so farre was his heart drawn out in this kinde to the relief of the poor, that it hath ex­tended his hand by his last testament, as farre as the poor in new En­gland, unto whom he hath given a very considerable summe, for the re­lief of their miseries and necessities.

Secondly, If I had mentioned all his graces, and concealed his vi­ces, yet my text, yea, & also the whole chapter is both my pattern and warrant therein; for throughout the chapter, the faith and graces of the Saints are by the Spirit of God recorded to their praise, without mentioning any of their infirmities.

Thirdly, but in the third place, although I must acknowledge he was a man, and so weak and imperfect in every grace, yea a finfull man, and so subject to like passions and temptations that other men are: yet so free and pure was his life from any scandalous sinne, or any other actuall evil course, that for thirty yeares together I remem­ber nor he was soiled with any spot which might give occasion to any to suspect his eminent integrity and sincerity, but his heart was yet up­right before God; a thing very rare in the world.

And now the application of the doctrine, in relation to the dead, being finished, it remains that I next improve it upon the present Au­ditory: and therein I shall direct my speech

• 1. To his Lady, children and posterity.
• 2. To the rest of the Gentry, and those of chief quality present.

First, Uses. To his re­lation. Comfort. to his right worshipfull Lady and posterity; his truth of the Lords valuation of the meanest Saint above the whole world, speaks you a world of comfort in the depth of your present sorrow; nay, it expells all sorrow from your mourning hearts, and tears from your eyes; for how can ye grieve and mourn without hope for him whom the Lord values above the world? he who mourns with this hope, mourns with comfort, yea with more comfort then this world contains.

I know where hearts have been knit together, they cannot be rent asunder without pain. I find no fault with naturall affection; Christ wept for Lazarus, David for Jonathan: yet teas (as one saith wit­tily) should drop like precious water out of a limbeck, not run like common water in a river: let nature have its course, when Religion hath set bounds to it.

When news was brought to Xenophon (as he was offering sacri­fice) of his sonnes death, Val. Max. lib. 5. c. 10. he put off his crown from his head and wept; [Page 25]but after he understood how valiantly he died, and worthy of such a father, he put on his crown again, and finished his begun sacrifice. Up­on the first notice of your fathers death, you might put off your joy, and melt in tears; but now you have heard how graciously he lived, how blessedly he died, take comfort to your souls, and offer sacrifices with joy and thanksgiving. Bona mors quae vitam non perimit, August. Ser. 35. de Divers. sed adimit restituendam. The consideration of the losse of friends cuts us, but our hope of receiving them again healeth us: the Egyptians mourn­ed 70 dayes for Jacob, and Joseph his son mourned but 7. Gen. 50.3. the reason, they mourned without hope, but Joseph believed his fa­thers present glory and future resurrection, and this gave him com­fort.

The same glory he now enjoyes with Jacob, who whilest he was alive, lived in near neighbourhood to God; his conversation was in heaven, and now his soul is there also, where it dwells in God, and God in it. Why should you mourn for his joy, and wear blacks when he is clothed in white robes of glory? he is singing there, whilest we are weeping here; he is triumphing whilest we are sighing. If you weep with those that weep on earth, rejoyce also with him that rejoyces in heaven.

I have also a word of exhortation from this truth to you of his nearest relation; Exhorta­tion. you have heard it proved that the Lord setteth a higher price upon the meanest believer then all the world besides; you have the experience of it in the Lord his honouring your father in his life and death; and I believe you esteem it none of your least honours, that you are descended from also honourable a root, and that upon ve­ry good ground, for to be heirs of so many promises and prayers, which he pa [...] up to the Lord for you, is an invaluable treasure and por­tion.

Moses, when it was put to his choice, whether he would deny his Hebrew pedegree, and he reputed an Egyptian, even the son of Pha­raoh's daughter, and thereby have hopes of a kingdome, or on the other side, lose all the riches of Egypt, by declaring himself of the po­sterity of Abraham: saw cause enough to make choice of the latter rather then the former: in like manner I am perswaded you see more ground to glory that you are descended from your fathers loins (who was so gracious) then if you had been born heirs to the greatest Po­tentate of the earth, if he were gracelesse.

O therefore that now it might be your great care to see that your [Page 26]behaviour in the world may be worthy of so good a father. Beware you do not degenerate from his practise or principles; but le your conversation to God and mad be such, that you may be a crown to his head, that was so great a glory to yours. Robora parentum referunt li­beri: as sickly children argue the parents weaknesse; so a gracious po­sterity like pure streams, demonstrate the purity of the fountain from whence they are derived.

Childrens grace and piety is not onely a comfort to parents whilest they live, but also a glory unto them when they are dead: so was Eli­akim, of whom you may reade, Isa. 22.22. where the Spirit of God affirm that he was a throne of glory to his fathers house. I saw a let­ter which one of you (since your fathers death) wrote from London to your brother in the countrey, wherein was this expression, viz. that he ballancing his fathers gain and glory which now he injoyed in heaven, against the greatness of his own losse by his death on earth, he professed, that if he might have him alive again with a wish, he durst not desire it. I liked the expression exceeding well, because it preferred his fa­thers glory above his own content. And therefore as you rejoyce in the increase of your fathers glory in heaven, so labour the augmentation of it in earth, in being with Eliakim, a throne of glory to your fathers house.

Which you shall effect if (with the Rechabites) you shall strict­ly and punctually observe and follow all his holy commands and bles­sed examples, after his departure: in so doing both the Lord himself, and all his people shall do to you, as the Lord Isaiah 22. promiseth they should do to Eliakim, viz. hang the glory of his fathers house up­on him.

Abraham was a good father, and the Jews did much glory in him; but Abraham could not glory in the Jews as his children, be­cause they did no the works of Abraham their father. In like manner you had an honourable father, and you justly glory in him; O let him also have cause to glory in you, whilest the world may take notice, that you both walk in the steps of his faith, and do also his works. Let me therefore exhort every one that hath any of his bloud in his veins, and beareth his name before the world, that you would become his representatives the world; that he being dead in his own body, yet he may live and walk in you: Collect the jewells of his graces, set them in rows on the breast-plate of your heart, and so carry his image about the world in your lives, that all spectatours that knew your fa­ther, [Page 27]when they behold your conformity to him, may say, Surely this is that renowned Sir Nathaniel Barnardiston, or one very like him.

All this I speak unto you in this day of the sad obsequies of your father, that I may ingage you all, who are the branches of this noble vine, to become fruitfull boughs, loaden with such clusters, the fruit whereof may glad the heart of God and man.

And for that end I commend unto you (next after the reading of the Bible) above all other books, the reading and remembrance of the history of your fathers life and graces; the volume of his counsels and directions written in your hearts: use all diligence in the daily ob­servation of the solid principles, and divine rules, legible in his exam­ple and practise.

Boleslaus the fourth King of Poland used to hang his fathers pi­cture in a plate of gold about his neck; Cromerus lib. 5. and when he was to speak or act any thing or importance, did usually pull it out, view, and kisse it, wishing he might do nothing unworthy of his name. The like do you in bearing his name for a remembrance before the world, untill the reflection on his perfections, ( as so many rich diamond, casting forth their beauty upon your actions) cause you to answer those great expectations of piety and sincerity, which your birth, education, and profession, have raised in the hearts and minds of all spectatours.

Conceive, I beseech you, that every one that looks upon you, doth speak unto you as the people of Rome used to speak at the creation of their Consuls, praesta nomen tuum, make good your name.

By this course you shall in some measure make up the couatreys great losse in the death of your father, and make way for your friends to comfort those sorrowfull hearts that mourn for his death. Ambros. in obit. Theo. As Am­brose in his Funcrall oration for Theodosius, thus cheared up his mourn­ing subjects; my friends (said he) let his comfort you in the death of Theodosius the father, because he lives in his son Honorias; so I may say, Let this comfort thee, O Suffolk in the losse of his worthy Pa­triot, that his graces yet survive in his sonne.

Nay, if you shall severally and joincly second your fathers piety in­tegrity and zeal for the cause of God and your countrey, I may then adde that consolation to your lamenting neighbours, which Eusebius reports of Constantines children, after their fathers departure; they lived so holily, that the people said they had now may Constan­tines for one before, they had Constantine multiplied: so we also hereby may say we have may Sir Nathaniels for one, or Sir Na­thaniel [Page 28]multiplied and inlarged, whilest his children that inherit his lands and estate, do also succeed him in his virtues and graces; who account it he highest honour of their family, that Religion be continued in a succession and multiplication therein. And truely (Gen­tlemen) if it was esteemed the great honour of the Family of the Cu­rii in Rome, Aeliax. lib. 3. that there arose out from that stock three excellent O­ratours, one succeeding the other; what height of excellency must it needs be thought, that the power of Regligion and holinesse is made successive in your stock from generation to generation?

The next application is to those in the Auditory whom the Lord by his providence hath raised by their birth, 2 Use to Gentle­men. breeding and education, estate, parts, or offices above the rest: Gentlemen (I mean) that ac­count themselves, and are also accounted by others of an higher ranck and quality then other: whose presence here is occasioned by their respect and estimation of his noble Knight, now to be interred.

To you I have a word of instruction from the doctrine already proved, which I am not willing to omit, because I see the greatest pro­phet that was born of woman, John the Baptist, when he perceived such Auditours come unto him, which were not usually before him, took then occasion to apply himself unto them, Matth. 3. His practise shall be my warrant and incouragement to addresse my speech unto you at this time.

Gentlemen, I would instruct and direct you how you may be good as well as great, and become honourable before God hereafter, as you are before men already; and the onely way is this, to adde the no­bility of grace to the nobility of nature: for seeing the meanest believer is of more reputation with God then all the world besides, it doth follow, that the way to true honour is to become a true believer.

By faith the elders obteined a good report: not onely a crown of glo­ry after their death; but estimation and honour from God whilest they lived, as is manifest the whole chapter before my Text. Faith makes the meanest believer of more worth than an Emperour. Ja­cob a plain man, by faith became a Prince; yea, a Prince with God. Deo servire est regnare, to serve God is to be a King.

You therefore that would be esteemed worthy & precious, must be­come gracious. Oh how excellent & precious doth godliness make those men in the eyes of the Lord, whom birth and estate have made ho­nourable in the estimation of men! Religion doth ennoble their spirits, and advance their mind unto the heavens: & as a precious Jewell set in [Page 29]gold makes that much more conspicucus which was beautifull be­fore; so holinesse addes to the splendour of birth and estate, the en­emelings of grace and glorie. Be therefore humbly intreated to crowne the emmency of your bi [...]th and fortunes, with the glory of spi­rituall excellencies.

I am the more carnest and serious at this time, because the present pattern before you shewes it possible and seasible for you: and, oh! that his death might cause you to imitate him, whose l [...]e was a light to guide you in the way. I know that many Gentlemen think that a strict and holy life is onely for such as have little to do, or to take to in the world. He onely is to live by faith that hath nothing else to live on: but for those who are born to great things in the world, it is too low for them to stoop to Christs yoke.

Nay some of them (who are not ashamed of their oaths, blasphemies, beastly uncleanness, swinish excesses, but glorie in them, yet) account sanctification of Subbath, hearing the Word, constancie in prayer, to be their disgrace; and esteeme it a disparagement to their credit to be accounted godly and religious: and therefore purposely act that which they know is profane and impious, lest they should be esteemed holy or conscientious. Thus Augustine in his Confessions lib. 2. cap. 19. pudebat me non fu [...]sse impudentem, &c. I was ashamed of my modest, and blushed that I was not past blushing. And Salvian even with teares complaines of the Gentlemen of his time, Oh! Deprov. lib. 4. saith he, such contempt and disgrace is put upon religion, ut cogantur esse mali, ne vide antur viles, they are compelled to be evil, least they should be esteemed base for religions sake. I wish that this sin of con­tempt and scorn put upon religion, had been buried in Salvian's dayes: but are there not very many still of these great ones, that think that their attendance upon the Lord Jesus in his Ordinances, is a con­descension of their greatness, and abstain from religious performances merely in point of honour, as too low a service for their Lordships, Ladyships and VVorships? The CENTVRION thought his house too meane and unworthy to receive Christ into it; but these men think Christ house too meane and unworthy to receive them.

Doe any of the rulers believe? do the Knights, Esquires and Gentle­men follow the Lord Jesus? and why do they not? oh! it is not for their place, credit, reputation so to do. Oh! accursed pride and hellish loftiness! is it the highest honour of the glorified Angels to be Christ his servants, and ministring spirits to attend his members? and is it the [Page 30]highest glory of the Trinitie to be accounted holy, gracious, pure, abun­dant in goodness? and shall sinfull dust and ashes, because of a little precedency in birth, or estate, account holinesse, purity, goodness, their dishonour and disparagement?

It was the saying of Ignatius, antiquit as mea, nobilitas mea solus Christus, Christ is my only nobilitie, and antiquitie: but these say, my nobility and antiquity is mine onely Christ: and therefor think the only way to cast down themselves, is to exalt Christ; whereas you may throughly be convinced by the truth proved unto you, that he only way to exalt your selves is to exalt Christ above your selves, who raiseth the meanest of his saints to a greater worth then all the world besides.

You see, Gentlemen, that neither the Lord Jesus, nor his servants do envie your honour, or greatness, much lesse disparage it; but rather desire the advancement of it, in the true way of preferment to glory, without which it had been better for you to have been born and brought up in a cave, or den, and layn all your to have lived in your Palaces, and been sed at your fullest tables: for

1. Motives. All your births and high estates (at the best) are no better things then the Lord bestowes on his greatest enemies, and if not ac­companied with grace and improved for God, they are greatest mise­ries. For these expose you to more temptations then poorer men: as our Saviour Mat. 19. and the Apostle 1 Tim. 6. affirmeth, they are nothing else then fewel to feed your Justs, and provocations to a more impudent and uncontrouleable course of sins. Who would boast in such a garment, which how rich and pompous soever it appears without, yet within fills the body with adayly brood of nastie sores, and crawling vermin? Such are most mens estates.

2. The higher your places are, the more notorious and conspicuous are your vices. Gre [...]mens offences are no more hid then the spots in the Moon, or a sore in the face, which is a greater deformitie, then a wound or sore in another part of the body. Nazianz. orat. 1 de fug. saith that nobilis improbitatis not am effugere non potest, nisi multum antecellit, a great man shall never avoid the brand of Impietie, ex­cept he much excell in sanctitie. Oh how deformed then are they in the sight of God, who improve their power to a vicious infecting of themselves and those that converse with them!

3. Consider that of our Saviour, Luc. 12.48. where God gives [Page 31]much, bee lookes for much againe: the move your talents, the greater your account. Honour, birth, estate, are great blessings in themselves. Great men may be farre greater instruments of service for God and his Church then other, because they have farre more power and advan­tages by their places, to defend themselves, and incourage others, in promoting the glory of Christ. As God made not flowers for toads and spiders for to draw poyson out of them, but for bees to suck honey from them: so neither did he create honours and estates for his enemies, that being in honours they should have no understanding, Psal. 49.20. but live like beasts that perish; but for his servants, that will improve them for their Lords advantage.

There is a day coming (Gentlemen) when the Lord will not only call you to an account for the principall of the talents of honour and greatness, but for the interest also. 'Twill not be your returning them in the napkin, by saying, you have not abused them, to the dishonour of God and prejudice of those under you; but you must return them multiplied and improved to the uttermost, in honouring the Lord with them: wherein if you faile, the more shame and contempt will fall on you, by how much you are trusted now with a greater measure of power and greatness above others. If all rationall men have branded Domitian, who (being a king) spent his time in cat­ching flies; oh! how much more will the Lord poure out confusion upon those who improve their places in spending whole yeares, and consuming nights and days in compleating their lust and methodizing their sinfull wayes to an exactness: & profunditie of voluptuousness! Amos 9.7 these courses render his Soul an Ethiopian & Black-more, whose body is clothed in Josephs parti-colcured coat, or the rich arras of Egypt.

4. Consider the only way to improve your greatness for you higher honour is to contemne it, yea loose it, and deny it for the Lord and his service. Thus Moses improved the honour, title and dignitie to be sti­led Pharaoh's [...]on, even by refusing it: it was therefore that hee was raised to the title and dignitie to be called Pharaohs God, Gen, 7.1. Thus the 24. Elders Apocal. 4.10. improve their honours by falling down before him that sits on the Throne, and casting their Crowns at his feet: thus our Lord Jesus improved his honour in obedience to his Fathers pleasure, namely, when he was in he form of God, & knew it was to robbery to be equall with God, yet made himself of no reputa­tion, and humbled himself to the death of the Crosse; & therefor God highly exalted him, & gave him a name above every name, Phil. 2.8, 9. [Page 32]and if you shall be perswaded to do so with your honours for Christ as he did with his honor for you, namely to despise it for is cause & the cause of religion, and humble your selves, and take upon you the form and work of his servants, he will highly exalt you, and not only write upon you the name of the city of God, but the name of God himself; yea, he will write upon you his new name, and grant you to sit with him in his Throne, Apoc. 3.12, 21. as he overcame, and sate with his Father in his Throne. Which the Lord in his due time bring us all unto, by making the meanest as well as the greatest of us, through faith, partakers of the merit and worthiness of our Lord Jesus, and so of higher estimation with God then all the world besides.