Obserua perfectum.

Irenaeus saith, that hee is perfect which was not made: Perfectus infectus. and that is only true of God, who is that Exod. 3.14. I am that sent Moyses to Pharo, who is that Gen. 17.1. all-sufficient that spake vnto Abraham, that Reu. 1.18. Alpha and Omega, as S. Iohn calleth him. For as Iustin Martyr saith, the perfection of God is to bee [Page 4]of himselfe and of no other, [...]. and whatsoeuer tendeth to perfection is from him, as the Author and Iames 1.17. giuer of it. Which being true, what then should our Prophet meane to call any man perfect, of whose weakenesse and wants, be­sides the report that the sacred word doth make, which is both fidei & morum norma, our daily experience doth let vs see, what lamentable defects are in all the seede of Adam. To soile this doubt, I answere, that there is a perfection in euery Christian, which is that excellent forme, by which hee differeth from all the sonnes of darkenesse, and out of which issueth streames of a vertuous conuersation. But this perfection is not in an absolute freedome from sinne, but in our vnion with Christ, in Coloss. 2.9. whom doth dwell all the fullnesse of the God-head bodily, and through whom all beleeuers are made partakers of the godly Nature, as Saint Pet. 2.1.4. Peter speaketh, and out of whom they receiue grace for grace, as saith Iohn 1.16. S. Iohn. The greatest perfection that man can attaine vnto, is, suae imperfection is cognitio, the know­ledge of his wants: and therefore almightie God out of his infinite loue appointed a high Priest, euen Iesus Christ, the Mediator of the new couenant, to make that perfect which by none other could be done. And therefore Epiphanius saith, that the perfection of a faithfull man is in cognitione Christi, whom truly to know is Iohn 17.3. eternall life, as our bles­sed Sauiour witnesseth. But to come to the point. The two first are attained in this life. The last is partly attained in this life, and more fully in the world to come.

The perfection of a good man is either quoad

• 1. partes,
• 2. veritatem, or
• 3. mensuram.

For the first; those that are regenerate of water and the holy Ghost, as the Euangelist speaketh, are by the Apostle called new borne Babes. Now as euery child so soone as he is borne is a perfect man, because hee hath all the parts [Page 5]and lineaments of a man, howbeit he cannot shew any perfect action of a man: euen so those that haue receiued the immortall seed of Gods truth, & Pet. 1.2.1. hunger after the sin­cere milke of Gods word, that they may grow thereby, are perfect in him who is the Col. 2.10. head of principalities and powers; perfect (I say) in respect of all the parts of sancti­tie and true holinesse, though they want such excellent vse thereof, as those haue which are of riper yeares. And therefore the Gal. 6. Apostle calleth all beleeuers new creatures, both because they are the workmanship of God, and se­condly, because they haue the stampe of perfection vpon them, as the creatures which God did make, of which it is said, he saw that they were good.

And hence appeareth the loue of God toward the weake ones in faith, that they are by him respected and accomp­ted of as perfect in their weakest infancie: much like a lo­uing father, who though his child can performe no dutie of a man, yet doth he prouide meat to nourish him, clothes wherwith to couer him, means to preserue and keepe him, yea a portion and an inheritance for him.

Secondly, as Gods tender loue appeareth hereby: so is mans happinesse seene herein. Who though he be feeble and weake, to any thing that is good, either for the helping of himselfe or others: yet is he cared for and esteemed of, as though he were perfect in the performance of all duties of a sonne-like obedience, and lacked nothing. For which cause you shall finde it often in the Scriptures, that when a good man considereth of his owne estate, he wanteth nei­ther matter to complaine of, nor time of repentance. Yet when God looketh vpon Ioh. 1.47. Nathaniel vnder the Figge-tree, vpon Iob. 1.1. Iob in the East countrey, vpon Luke 1.6. Zacharie and Eliza­beth: he speaketh of them as though they were void of all [Page 6]defects and wants: for so cleere is the crystall glasse of his loue, through which he beholdeth his owne image in man, that howbeit S. Paule crieth out against his owne Rom. 7.24. wret­chednesse, yet God assureth him, he being in Christ, that nothing can Rom. 8.1. condemne him, nor separate him from e­ternall happinesse. And thus much for perfection Quoad partes.

The second is perfection Quoad veritatem. Whilest man doth dwell in the house of clay, he hath faith, but with some doubting; hope, but with distrust; loue, but with di­slike. Yet because his faith is true faith, God accounteth of him as compleat: for when the new man of righteous­nesse, and Ephes. 4.22. holinesse of truth, is put on, as S. Paule spea­keth, there is the perfect obiect of Gods loue. And hence is that of S. Bern. Veritas liberat, saluat, lauat, It freeth a man from the intanglements of sinne, it saueth him from running with hypocrites into the pollutions of vniust and dissembling behauiours, yea it will wash him from the swinish fashion of those who hold the veritie of God in vnrighteousnesse. The Scribes and Pharisees made a glo­rious shew of vertue: but because it wanted truth, there­fore all their pompe came to the ground, and they had their Matth. 6.2. reward. For their actions wanting the aduerbe, were to them like the Apples of Sodome, nothing but dust and corruption.

That word which Vatablus translateth in my Text per­fectum, others haue conuerted veritatem, and some simpli­citatem, and others integrum, and all to teach vs, that sim­plicitie and truth, in the profession of holinesse, giueth a man the name of perfection in Gods account. For he one­ly is a Homo quadra­tus. tetragoule and a foure-squared Christian indeede, who doth toto pectore Deum colere, endeauor to honour and [Page 7]serue God with a sound heart voide of hypocrisie: I know the best child of God findeth in himselfe the law in Rom. 7.23. his members, fighting against the law of his minde: is he ther­fore destitute of the truth of Gods grace? not so. Is wine no wine, because there be many Lees in the same? Is wa­ter no water, because it is cumbred & troubled with mud? it were an vnreasonable speech to say so. And it is no lesse disagreeing from the truth, to thinke and say, that a man is no child of God, because hee is troubled with the incom­brances of sinne. For the Lord beholding in whom there is true faith, hope, and brotherly charitie, which is vinculum perfectionis, as Col. 3. S. Paul speaketh, esteemeth them for per­fect, who are simply plaine and plainely simple without hypocrisie.

The third perfection which I named to you in the be­ginning, is perfection quoad mensuram: what? to a measure without defect or want, that is impossible to bee attained in this world. The perfection then which we must looke for in the third place is, to Phil. 3.13. striue forwards to that which is set before, and not to be wearie of well doing, till we come to a full measure of sanctitie void of sinne, which only is attained in the world to come. The Apostle saith, Quot­quot perfecti sumus ita sentiamus. S. Augustine vpon those wordes thus speaketh, Quotquot perfectè currimus, hoc sapi­mus quod nondum perfecti sumus, & illic perficiemur quò perfe­ctè currimus. So many as runne perfectly vnderstand thus much, that as yet they haue not attained perfection, but shall be made compleat there whereto they manfully run. Be you Math. 5.48. perfect, like as your heauenly father is perfect, saith Christ, that is, saith Augustine, ad perfectionem con­tendite, aime at perfection as the marke, whereupon you set your eies in all your Christian attempts. For as the [Page 8]heauens and the earth are said to be perfect, because they moue and abide to that end whereunto God did appoint them, as Moyses speaketh: so hee that is borne not of the Iohn 1.13. will of the flesh, but of the will of God, is said to be per­fect, because hee imploieth the parts of his bodie, and the powers of his soule, as Rom. 6. weapons of righteousnesse, till they come to the Psal. 16. fulnesse of ioy; and neither standeth still, nor turneth backe, but goeth on vntill he haue finish­ed his course, and haue the end of his faith, which is the Pet. 1.1. saluation of his soule. In this world we see in part, wee know in part; and the greatest measure to bee attained in comparison of that which by hope is expected, is but like a drop of water to the Ocean, or a sand by the sea-shore to a mightie mountaine. But there will be a time when wee shall come vnto a perfect man, Ephes. 4.13. and vnto a measure of the fulnesse of the age of Christ Iesus: and when that that is perfect is come, 1. Cor. 13.10. then that which is imperfect shall be abo­lished. The conclusion then of this point is this, that how­beit absolute perfection is only in the author of all things, yet the true members of Christ haue receiued the first fruits of perfection, and are said to bee perfect both in re­gard of their integrall parts of sanctitie, and in respect of the truth of holinesse, and lastly for that they enioy a mea­sure of perfection in the kingdome of grace, which shall be made compleat and absolute wanting nothing in the king­dome of glory. For then our knowledge which was mixed with ignorance, shall be so excellent, that wee shall know as wee are knowne: then we shall see him, not in a glasse, but cleerely and without all defect: then our faith shall be turned into fruition, hope into hauing, loue shall abide without dissimulation, and in a word wee shall be like him saith Iohn 1.3.3. S. Iohn, and see him as he is. Now as this excellent [Page 9]knowledge is afforded vnto vs out of these wordes: so the Pelagians haue gathered deadly poyson from the same, to wit, That man may come to such a height of perfection, as to bee deuoid of all sinne in this world. Against whom S. Hierome writeth. The Valentinians, as Irene reporteth, haue taught the like, and that they haue seede of election in them: The Manichees thought that renati, such as were regenerated, came to that perfection in this life, that they could not sinne any more, si maxime velint, howbeit they did much desire it. Against all these doe but apply the di­stinction of perfection before handled, and set downe, and wee shall see how vaine and idle, yea how blasphemous these opinions are. But to leaue this to the wise discretion of the hearers, let vs see what may be said against them.

First, the Scripture telleth vs, that we are all the seede of vncleanenesse: Iob. 15.15. and in reason no cleane thing can come from that which is polluted. Againe, the holiest men that haue liued did complaine of their wants, and haue beene subiect to Rom. 6.21. death, which is the wage of sinne, as S. Paul speaketh. And hath not our Sauiour taught all his Church continually to pray, forgiue vs our debts? [...]. which petition were needlesse in case we had alreadie attained perfection.

Adde to this, that perfection consisteth in a certaine ex­cesse, from which the best is so farre in this life, that as S. Bern. saith, Nemo perfectus est qui perfectior esse non appetit. And if he hunger and thirst after righteousnesse, it is ma­nifest he hath no superfluitie, either to lay by, or to afford others. Now if it be obiected that our Sauiour saith, who­soeuer drinketh of the water that he shall giue them, shall neuer be more a Which words are vnderstood of the estate of a true belee­uer in this world. thirst; the answere is readie, that thirst is not opposed to further desire of the encrease of grace, and of the blessed Image of God, which is not fully resto­red [Page 10]till we possesse heauen, [...]. but to a totall and finall falling from grace, which the childe of God shall bee free from, howbeit he finde many wants in himselfe, and feele many oppositions against him whilest hee is clothed with the house of clay. Not to proceed further in this point, the saying of S. Augustine is good: Si qua fidelium hic esse potest perfectio, in eo consistit, vt se imperfectos esse agnoscant: If there be any perfection in this life, it is to know our wants, and to desire a supply out of the rich treasure of Gods goodnesse. And where this is truly in any man, it will be seene by the practise of righteousnesse, which is the se­cond propertie of a good man.

Behold the iust.

Where integritie and soundnesse of faith is in the heart, it is like fire, which yeeldeth either heat, or flame, or both. Let Dauids heart be hot within him, words of grace will issue from him. For as the spirit of man is not idle, so the spirit of grace in man is euer working the thing that is ho­ly, either by suppressing euill, or acting good: wherein is the life of true iustice and righteousnesse. But to come more neerely to the point. This iust man which Dauid would haue vs to behold, must be considered in his foure dimensions. The first whereof is his altitude, and that is in his abilitie to know the rule of righteousnesse, and to take the true height thereof. For what likelihood is there for a man to doe iustice, and to be ignorant of the bounda­ries that hee must vse in the practise thereof? Whence is that saying of S. Ambrose; Male se rectum putat, qui regulam summae rectitudinis ignorat: He that vnderstandeth not the rule of equitie, is very like to bee defectiue in all duties of righteousnesse. I grant that an ignorant man may doe right to another: but it is as the blinde man hitteth the [Page 11]marke, or at the least as he who saw men walking like trees: and I am sure the former may as well misse as hit; so the latter doth notoriously mistake the matter.

The second dimension is his latitude, which extendeth to the profiting of others as well as himselfe. Of this our Prophet speaketh in this Psalme, when hee saith, that a good man is mercifull and lendeth: which act of charitie is for the good of borrowers more then of the lender, who oftentimes loseth both his goods and the loue of his bor­rowing friend. Iustus magis alijs quàm sibi prodest, saith S. Ambrose: A iust man is more helpfull and gainfull to o­thers then himselfe: and heerein hee resembleth the eie in the body, which seeth all but it selfe; and the Lion-like Sunne in the firmament, which sendeth out beames of glorious light to all but it selfe.

The third point in the iust man is his longitude: and that is, to bee contented onely with that is a mans owne, and to stretch out the length of his desire and endeuour to nothing that belongeth to another man, no not so much as in a wish. For as an ancient Father saith, Iustus nil alienum vendicat, sed cuilibet dat quod suum est: The iust man clai­meth nothing but that is proper to himselfe, and giueth to euery man that belongeth vnto him: to God his due, to Caesar his owne, and that with a willing and a ready minde. And saluation is then come to Zaccheus house, Luke 19.8. when he carrieth this minde.

The fourth thing to bee considered in this iust man, is his profunditie in the practise of righteousnesse, which will not suffer him to damnifie his neighbour, nor to vse any nimble shifts, whereby to increase his estate; but to build all his fortunes (as men vsually speake) vpon honest and plaine dealing. And hence is that saying, A good and [Page 12]iust man wil neither damno afficere quenquam, nec aliquid dolo annectere rei suae, tricks and shifts are odious to a righteous man, yea though he might gaine Kingdoms therby. Such a one was iust Iob, whose greatnesse was a veile to protect the poore, and no priuiledge to set him on worke to prey vpon the distressed and needy, as in our dayes it is (too common) wherein, alasse, many make themselues great by vsing trickes and shifts: and some vse their greatnesse a­mongst their poore neighbours, as a meanes to maintaine their owne prodigall and sinfull courses, or to make rich their lewd posteritie, who spend all amongst harlots and varlets, which themselues haue wretchedly gotten by kee­ping backe the labourers wages, skinning of the poore, and grinding the face of the needie; a sinne that in these daies and in this countrey crieth for vengeance. But I speake of a iust man, who is farre from this behauiour; and the liue­ly representation whereof we may see in these particulars: that he vnderstandeth the wayes of equitie, that he liueth not as borne to himselfe, but for the good of others, that he is content with that he hath, and lastly, that neither with Absolons lying flatterie, nor with Gehesies couetous bribe­rie, nor with Achitophels subtile policie, nor with the Lyon­like might and power he will adde one cubite vnto his sta­ture; but still keeping an vpright heart inward, and hold­ing himselfe within the confines of righteousnes outward­ly, he passeth on in this world vntil he come to the appoin­ted period of his life; and marke him then, for finis illius pax, his end is peace.

His end is Peace.

Dauid doth not say his life is in peace, but his end; for, for the most part the best men beare the heauiest crosses, and are troubled with most oppositions, beeing in this [Page 13]world like a Lilley amongst the Thornes, and haue their dwelling where Satans thrones are set vp: and this is their portion, which notwithstanding they patiently vndergoe that they may finish their course with ioy.

The Hebrews vnderstand by this word Peace, al hap­pinesse; the Grecians a setled quietnesse of the soule, in which, as in a sure harbour, it resteth in much ioy and true content: agreeing to which is that of S. Augustine, Pax est serenitas mentis, tranquillitas animi, and this peace is either with God, whom we neuer saw, and yet loue him and be­leeue in him; or peace of conscience; or peace with men: the first is from the assurance of our Rom. 5.1. iustification by Christ Iesus: the second is grounded vpon the former; for from the knowledge that Dauid is at one with God, is Dauids Psal. 4. in pace accubabo pariter & dormiam, I will lie downe in peace and rest, because thou Lord art my safe-guard: the last is from both the former; for who so is at one with God and himselfe, will seeke peace and ensue it, as Gen. 14. Abraham did with Lot. The first, which is peace with God, giueth a man boldnesse to come to the Throne of grace, with an assured Heb. 4.16. confidence to find fauour in the needfull time of trouble. The second is the brasen wall of mans defence, within which there is a Pro. 15.8. continuall feast and domesticall ioy. The third is so good a blessing, that, as Cass. speakes, it is imago angelicae conuersationis, the liuely image of the An­gelicall behauior. But me thinks I heare some man saying vnto me, That it's impossible a good man should bee at peace with the vngodly; for what peace, so long as the witchcrafts and whoredome of Iesabell remaine in great a­bundance?

I answer; Pax est concordiam habere cum moribus probis, litigare cum vitijs, true peace is to be at one with mens good [Page 14]behauiour; but alwayes to stand out at the swords point against all sinfull and wicked attempts: and therfore when we see the iust and vpright to be at odds with the workers of iniquitie, it is not in any dislike of their persons, but of their conditions. And out of all this appeareth a great dif­ference betwixt the sonnes of God, and the children of Be­lial; for to the former there is a true quietnes of mind, but to the latter no Esa. 57.21. peace. For either they vnderstand not their owne miserie, and so seeke not for Gods mercie, the feeling whereof bringeth true peace; or else they see their faults so fearefull that they flie in despaire from the pre­sence of God (as Caine and Iudas did) and so haue nothing but vnspeakeable disquietnesse and horrors in their soules. And lastly for peace with men: they thinke all men hate them, Timuerunt ibi vbi non timor. when, God knoweth, they are hunted and pursued by their owne hearts, which will not let them be at quiet­nesse with others, because they are at continuall iarring with themselues; and therefore euen vpon suspicion (they know not of what) they grow false and treacherous to all [...]hey deale withall.

The conclusion then is, That true peace, eyther with men, or with our selues, and with God, is not in nor with wicked men; and on the contrary side, Marke the iust, and consider the vpright man, for his end is peace. Thus much shall be sufficient for the meaning of the wordes of my Text. Now giue me leaue in a few words to point at such instructions as naturally arise out of them.

The first proposition is, That the wayes of a Christian are obvious to the view of men, and his actions are such as may be scanned and marked, and are not confined within the cloysters of obscuritie; but like a light set vpon a Can­dlestick that shineth to all that are in the house: and ther­fore [Page 15]we are bidden to marke both the perfection and the righteousnesse of a good man. I know one point of Chri­stianity is contemplation; but that wanteth life when pra­ctise doth not follow: and therfore it's no ill conceit of him that called a holy man Mary Martha. For as S. Gregorie speaketh of Loue, that the touch-stone thereof is in the works of charitie: so Iam. 2. may I say with S. Iames of true faith in whomsoeuer it is, that it ought to be shewed, and is de­monstrated by the fruits thereof. Shall I say that a Mini­ster is a good Pastor, which nothing resembleth his Master the great Bishop and sheepheard of our soules, in feeding and helping the distressed? And can we think a Magistrate to be a good Ruler, when in the execution of his office no man can see, obserua & vide, either for punishing of sinne, or aduancing of vertue? but rather behold and see how he boulstereth vp, or slily passeth ouer all impious and Idola­trous profanenesse. And doe you hold them a good peo­ple, which make no conscience to shew the vertues of Christ whom they professe? No, no. By their fruits you shall know them, is an Euangelicall rule. And marke and behold; for where vertue is, it may be felt, heard, and vn­derstood.

The second proposition which generally ariseth from these words, is, That we may not giue doome of any till his actions be duly considered: for they are Herralds, to proclaime who, and what he is. A good man is not to be condemned, because a crue of sinfull wretches that looke through the mirrour of their mis-informed mindes, crie out crucifige: neither is any ill man good, because the multi­tude of sinfull drunken wretches prefer him before Christ: then obserua & vide, will bee a good ground whereon to build our determinations, and then shall we iudge righte­ous [Page 16]iudgement, and neyther suffer our selues to bee be­guiled with supercillious lookes, nor condemne the iust whose end is peace.

The last point I entreat you obserue in the obseruation of my Text, is, That a good life is graced and blessed with a happy death. August. de do­ctrina christiana, non male mori­tur qui bene vixerit & vix bene moritur qui male. We haue only one example of a man that liued ill and died well, and yet his repentance is set down with the fruits thereof (as short time as he had): but wee haue no example of any man that liued well, and died ill; which Balaam did vnderstand, when hee wished to die the death of the righteous. Of these Baalamites there be no few, who dedicate their liues to vanity, and yet forsooth (if wishing would preuaile) they would haue hea­uen for their inheritance. But bee not deceiued, my bre­thren, for since they sow in the flesh they shall therof reape corruption; and who so soweth in the spirit, shall of the spirit reape life euerlasting. Labour therefore my bre­thren, to spend the short time of your life which remai­neth, in the truth of holinesse, without hypocrisie; in righ­teousnesse without sinfull vncleanenesse: so shall your end be peace in your selues, peace with men, and peace with God, which passeth all vnderstanding. And thus you see the whole of a Christian man, both in the premisses and conclusion; the premisses two, perfection and iustice: the conclusion well suting both Maior & Minor, finis illius pax.

A Demonstration of which truth, giue me leaue to set before you in the life and death of that honorable Knight and Baronet: for the solemnizing of whose direfull obse­quies, we are at this time met together; of whose life and death if I should say nothing, I might iustly bee accused of vnthankfulnesse to God for passing by such excellent ver­tues, as I know the Diuine Maiestie had bewtified him [Page 17]withall. And if I shall say much, I feare the ordinary asper­sion of flattery, which blacke-mouthed enuie spitteth out to disgrace vertue withall, may perhaps be cast vpon mee: and therefore to auoide Silla on the one hand, and Ca­ribdis on the other, I will speake nothing but that I dare auouch for truth before the Angels in heauen, and which many in this place can witnesse of their owne knowledge, before men vpon earth. My regard of this honourable Knight while he liued was not mercinarie, and my report of him at this time is not in hope of reward: and therefore without any further Preface, thus much in the Front of my speech I may say, That he was a Gentleman of as an­cient and honourable continuance as any in this King­dome, and therfore not to be blamed that he was desirous (being resolued that in law and conscience it was equall (as himselfe confessed he was) to vphold the honour of his house in his name, which for nine descents hath continued at this his house at Snarford.

This truely-honoured Knight and Baronet, if you please, may be remembred in the gifts of nature, of art, of grace, or in the practise of them all. In the first, he was for person and naturall endowments very complete; and by the second the former were so well disposed, that in his be­hauiour, Adamant-like he drew the hearts of many peo­ple to affect: and to speake plainly, the eyes of the inhabi­tants in this Countrey was set vpon him, as vpon a worthy obiect in his place and calling. In the gifts of grace, this may I report; that he knew the truth: We were euer graced by him, and in whose company hee tooke great content. so doe many wicked men. He loued the truth, and the instruments that publi­shed the same: so doe none but the good. He was coura­gious for the truth: and so are none but Gods secret ones; and from his knowledge the ground of his faith, and from [Page 18]his loue the fruit of his beleefe, and from his courage the pledge of his sanctitie; he had the ground of S. Pauls re­ioicing, which is a good conscience.

For the practise of all these graces, let mee intreat you consider him as a husband to a wife, a Master of a family, a friend to his acquaintance, a Magistrate in his country, and a Christian in all.

For the first: hee dwelled with his wife as a man of knowledge, free from inhumane austeritie on the one side, and voyde of fond and idle complementing indulgence on the other; which wise and Christian behauiour, was an­swered by his vertuous Ladie.

For the second, as he was a Master of a Family: whilest he was a father (though God knoweth) that was but for a short time; he vsed that blessing as though hee had not possessed it. And as he was a Master ouer seruants, this was his care; that all vnder his charge were bountifully rewar­ded for their seruice, and wanted no means (though to his great charge) to know God. Such as were vertuous wan­ted no encouragement: such as were lesse tractable to goodnesse, in the spirit of mildensse he vsed all good means to reclaime them. In briefe, he was to his seruants a father­ly Master, in authoritie, in care, in counsell, in countenance, in loue, and in bountie; I say in bounty to them whilst he liued, and in his large portions he hath cut out of his estate for them after his death: so that if any that followed him be irregular like Gehesie, annointing his fingers with bribes, or ryoting with the euill seruant in the Gospel; I say no more but this, They haue not so learned Christ, neither by precept, nor by their Masters practise.

For the third point, as he was a friend: let enquirie be made when euer he failed any that had occasion to vse his [Page 19]helpe; and for true affection, hee was, as often he said of a friend (alter idem) or as Salomon speaketh, one that loueth at all times: rather with Mordach enquiring how his friends did, and in what case they stood, then staying till hee was sought vnto for his helpe; and more reioycing to do good to those he loued, in case they wanted his help, then faw­ning vpon such as were happed with the thicke clay of worldly prosperitie. He was a right and true-hearted Iona­than, and such a friend may I say he was, as I feare I shall neuer finde till my soule rest with his.

For the fourth point, which concerneth him as he was a Magistrate: If Iethro were liuing hee would haue called for him, as one fit to assist Moses. Hee wanted no courage for a good cause, and to out-face and resist the wicked at­tempts and practises of vniust and vnlawfull disorders: his feare of God and soundnesse in Religion, was neuer questi­onable: his vpright dealing voyde of partialitie or perso­nall respect, may be witnessed in that generall lamentation taken vp for him by the people in this Country: and for his hating of couetousnesse, and especially in the executing of his office, his name shall not die whilest any that knew him is left aliue. Who euer knew that he made vse of the countries mony, or was vnwilling to come to any account for collected money, committed to his charge for the countries behoofe? hee was a man very much employed with the right honourable the Lord Willoughbie, as Depu­tie Lieutenant vnder that most worthy Lord Threasorer, and most wise Counseller, the Lord Burley. And when in the dayes of our late renowned and neuer to be forgotten Queene Elizabeth (the mirrour of Christendome) there was great employment for men and money, to keepe vn­der the superstitious and rebellious Irish, besides the extra­ordinary [Page 20]paines he tooke, and the great cost he was at to fur­ther that seruice; he disbursed payments out of his owne purse for the country, till Sessments could be conuenient­ly made, and the money collected. And this can all you his fellow-labourers witnesse, that neither feare nor fauor, affinity nor consanguinity, did euer hinder him from going on in an vpright course to doe seruice to God, and our gra­cious King. Neyther was he voyde of compassion in the execution of Iustice: No, no, when hee dealt with Papists, or had to punish hard-hearted Atheists (which some refu­sed to meddle withall) this was his rule, that he would La­pidare peccatum, but saluare hominem: yea such was his com­passion, that I know som Recusants that could not be per­swaded by arguments (for vsually reason cannot preuaile with them) were moued and won to come to the Church by his milde, mercifull, and louing perswasion that he vsed vnto them; and such as he could not reclaim, he did great­ly bemone and pitty. In the case of Meum and Tuum, this was his rule; qui iudicat parte inaudita altera, aequum licet statu­erit, haud aequus iudex. In briefe, thus did hee spend thirtie yeares of that his life, which was in the whole but one and fiftie; neuer refusing any paines or endeauours, though to the spending of his estate, the weakening (yea, as many here know, and especially my selfe) to the wearying of his body and the empayring of his health. And let mee not forget, that the last iourney that he tooke was for the ser­uice of God, the safetie and peace of the King and Coun­trey; wherein his behauior was so commendable, and his speeches so good, as were it not that these my lines would swell vnto too great a quantity, I would set them down as his Swan-like song within few dayes before his death. But to leaue these things, the last consideration is of his Chri­stian [Page 21]behauior, which was eyther more publike; and here­in obserue his humilitie, his charitable mercifulnesse: or more priuate, as his vnseene deuotion and charitie. For the first, I may truely say of him, That hee made himselfe e­quall to those of low degree, euer abhorring himselfe with Iob (in the seruice of God) in the ashes of true humilitie; an argument of a sanctified heart, and of a mind fit to re­ceiue further grace from God.

For his mercifulnes, enquire after that amongst his Te­nants: and if they speake truely, they will confesse that they haue beene vsed so, as few of their neighbours were dealt withall. Who euer knew him take the forfeiture of a­ny Lease, or when fines and rents were vnpaide at times a­greed vpon, to vse any extremitie to get the same? Nay, what Tenant euer desired forbearance for a time, eyther of Rent or Fine, that had to his demaund a deniall? The desolate Widdowes and Fatherlesse-Orphanes, that liued vnder him, were both regarded and prouided for by him. Secondly, inquire of his hospitality, not only to the better sort of people, but especially to the poore; and you shall heare that their soules did blesse him whilest he liued, and are now sorrowfull for his death. Indeed this I confesse, that in his hospitalitie he iudged drinking-banquets fitter for profane Baltasar with his companions, then to be vsed in Christian meetings. Thirdly, if you list to heare more of his mercifulnes, I doubt not but many haue tasted of it, in his daily lending of money without pawnes or pledges, or euer taking interest, or forfeiture of bond (the crying sinnes of this age.) If any vnknowne to him haue made vse of this his mercifulnesse, like brodging Brokers, I say to such a one as Peter said to Simon Magus; for sure I am that hee was free in lending to all sorts of people, both in this Countrey [Page 22]and some other parts within this Kingdome, Carendo poti­us quam fruendo: His vertue in this kinde both to Clergie and Laitie will appeare after his death. But I am yet in the Suburbes of his mercifull dealing. Now let meenter with­in the walls therof; and the first thing that presents it selfe vnto my view is his liberality to poore Schollers & places of learning: and herein I might name vnto you sixe lear­ned and profitable Preachers, which were brought vp in the Vniuersities at his cost and charges. Some now at this time in those places taste of his bountie, and many both in Church and Common-wealth, towards their education haue receiued exhibition from him till they were fitter for better fortunes. But to leaue persons, and to come to pla­ces: Magdalen Colledge in Cambridge, the famous Libra­ry in Oxford, and Corpus Christi Colledge in the same V­niuersity, where hee was seasoned with the grounds of learning by the now reuerend President of that house, Doct. Spencer. whom he deerly loued; can tell you that hee was a good benefactor to those places in his life time: and I must tell you that he hath giuen a large quantity of inheritance by yeare for euer vnto Corpus Christi Colledge in Oxford. I need not relate vnto you how he hath endowed the free-Schoole in Market Raison, with an yearely pension to maintaine a Schoole-master: and that hee hath giuen an yearly maintenance for the planting of a Preacher at Wel­ton one of his neighbour Townes, where I heare by the Parishioners there was neuer setled Preacher in the me­morie of any man, nor scarce twenty Sermons this twen­tie yeares, except by his meanes; and yet the Parish is great, and the law of our Church, thankes be to God, hath commanded otherwise. Neither may I let passe, since I am naming these things, what great care he had to further [Page 23]Religion, how free hee was in bestowing those spirituall preferments that were in his gift, looking at nothing but how to prouide for the good of Gods people; farre diffe­ring from the practise of many Patrons, that let nothing passe without What wilt thou giue me? But he was so free from this sinne, that I haue heard him often earnestly wi­shing, that a lawe might bee made by which the Patron should be sworne of his free gift, as well as the presented of his free entrance, without any contract eyther directly or indirectly. Shall I goe on to tell you of other deeds of mercie? how for these thirtie yeares hee gaue tenne olde and poore men gownes and money euery yeare, and of late added twentie more to the number: how Market Raison had foure pounds yearely towards the releefe of their poore, besides a hundreth and sixtie pound that was giuen to helpe the poorer and yonger sort of tradsemen by good summes, to passe from one to another as there was need; and now by his Will hath giuen a great summe of money to build an Hospitall, and a large yearly pension for euer to relieue such as shall be placed in it: besides the relieuing of tenne poore men with a certaine pension, and gownes for euer, that shall be chosen out of the Townes neere adioyning to his house at Snarford. In briefe, of late he hath beene at extraordinary charge to build, finish, and furnish a house fitting his place and calling: and I haue ob­serued that since the laying of the first stone of that house, which is seuen yeares past, his charity hath encreased in his large summes he gaue to the poore in this Countrey, as though hee meant to make sure the foundation of his house with the workes of charitie, or hasted to prouide a Mansion for his soule in heauen, before his earthly house was finished. Now for his priuate bountie to poore Schol­lers [Page 24]and others, of which he now findeth the comfort; as it was knowne to none better then my selfe. Onely this I wil say according to Salomons direction, He cast his bread vpon the waters; and as our Sauiour saith, his right knew not what his left hand did: for many a poore Scholler that neuer saw his face, hath tasted of his loue; whose prayers to God for him, though vnknowne, like harbingers haue entred into heauen, to take vp roome for his comfort in the sauing grace of God. Now for his priuat deuotion, besides his daily reading in the booke of God, and his paines hee tooke in other bookes, especially in the writings of Bishop Iewel, which hee greatly esteemed, hauing found singular good out of them, as vpon the day of his death he did ac­knowledge: This one thing I cannot omit, that euery Munday in the morning he did in his priuate studie recall to mind what he had learned vpon the Sabbath day, and what vse he was to make to himself of the same. And then his manner was to pray, That all the weeke and the whole time of his life after hee might shew the fruit of that his learning, and so he addressed himselfe to the works of his calling: a custom worth imitation by all you Gentlemen, and all other Christians that meane to attaine the happi­nesse he now enioyeth. If any shall aske me, how I knew these things: I answer, not by the sounding of a Trumpet, or the ringing of a Bell, when he went about these priuate duties of pietie; but by a priuat conference I had with him of late: in which, as he asked counsell touching som need­full questions that concerned his comfort, so he did open himselfe in this matter to me, not with a desire it should be knowne, but in humility to be further directed, as in other points which I will not name, so in this one, Whether it were lawfull in his priuate prayers, wherein he was to dis­close [Page 25]and confesse the secrets of his hart to the Almighty, to kneele vpon a Cushion? by which question in what a base account of himselfe he appeared before God, it is ma­nifest to all that shall well consider thereof. And withall it doeth much condemne the proud behauiour of many, which in publique and priuate praiers dispose themselues as though they did contest with God, and stood not sigh­ing and crying for mercie and pardon for their treache­rous rebellions against the Almightie; but with the proud Pharisee, were bragging of their deeds. And thus he spent his life; in which he was an instrument of much good, a faithfull friend to the well-disposed, a mercifull Iudge of offenders, and a worthy example of vertue where euer hee came. Now for the time of his sickenesse and death.

His sickenesse was seuen dayes: in all which time, how­beit his pains were often extreame, yet neuer was he heard to vtter any impatient speech. Little or nothing did hee sleepe eyther day or night: and yet this was Gods mercie to him, that hee neuer vttered any offensiue word, that might argue eyther leuitie or impietie. For the most part of fiue dayes and nights I was with him, Whose calling was much ho­nored by him in all his pro­cedinges, and to the meanest of whome he was a worthie Patron aganst all oppositions and so were many of his good friends, & diuers reuerend Ministers, in whose godly speeches, and deuout prayers, and good companie he much reioyced, and did acknowledge Gods goodnesse, that those he loued in his life, should be with him at his death. I confesse he was diuers times and wayes assaulted by the Tempter, who vsually came and iniected temptati­ons into him when he should haue taken his naturall rest: against all which hee made resistance by the Word of truth. And acquainting me with the particulars that were laid to his charge, when I shewed him what spirituall ar­mor he might vse to quench those fierie darts, hee would [Page 26]pause for a time, as meditating of what I had said; in the end hee did still breake out into these wordes: Lord Iesu strengthen my faith, and Lord I beleeue, helpe my vnbe­leefe. He was much in meditation, often in priuat mentall prayer, and often he did tell me, that thinking of death he did find no feare of it, as formerly in his flesh he had done. Vpō Wednesday in the morning I perceiuing his strength to decay, and his paines to encrease, entreated him that he would set his house in order, and determine of his worldly affaires; and he looking cheerefully vpon me, thus spake: Now I know you loue mee, as I am sure you haue done long, in that you wish I might die in peace, which (said he) I assure my selfe I shall doe: and for my worldly estate, I haue made my Will, I haue disposed of my land, though not as you haue often wished, yet so as I hope it shal stand, and I will impart the same vnto my brother Wray, which shortly after he did. All that day he was in great paines, often desiring me to pray for him, and sometimes greeuing that his bodily paines would not giue him leaue to make a vocall prayer; yet once vpon a sudden with lifted-vp eyes and handes, hee powered out his heart in such a heauenly manner as might assure the hearers that Gods spirit spake in him. Vpon Wednesday in the night about ten of the clocke he fell into a slumber, in which he continued but a while, and, as he said when he awaked, all my bodily pains are gone away, but my mind is much troubled with cum­bersome thoughts; against which he made resistance by priuat prayer, and by conference with one of his seruants that attended him. About two of the clocke in the mor­ning I came to him, and he told me what combats he had with his enemie: and I giuing him such counsell against the same as God gaue me wisdom to do; he receiued it so hun­gerly [Page 27]as I was much comforted with it. Presently he desi­red we might pray together, that, said he, I may haue a fee­ling comfort of that you haue spoken; which we did, and at the end of praier hee concluded with repeating this word thrice, Amen. Immediatly after he made an excel­lent confession of his faith, and of the hope that was in him touching his saluation; concluding that his confession with a praier, that God would strengthen him in that faith vnto the end and in his end. After the end of which pray­er he lifted vp his eyes and hands to heauen, and vttered these words: Now is my comforter come, and hell gates shall not preuaile against mee, and by the power and com­fort of thy spirit I know I shall finish my course with ioy, and after receiue the crowne of life: from the end of which prayer and confession hee was neuer troubled with any temptation. Then he being quiet for some halfe houre, I asked him, whether hee could call to mind that euer hee dealt hardly with any man, and if he had so done to make restitution? he smilingly answered, I thanke God I neuer tooke nor got any goods vnlawfully, or vncharitably, and I thanke you for putting me in mind of this point. Once more he made a confession of his faith, vttered his dislike of Popery, professing that he had often studied to see if he could find any comfort out of the Popish doctrine; and confessed he could not see any thing in the Popish Reli­gion but ambition, humane policie, and Heathenish superstition. He often made his prayers to God by him­selfe and with others: he gaue most heauenly counsaile to his friends, and to his seruants; and where he thought the loue of the world had taken too deepe hold in any, he dis­swaded from the same: verifying that truth, That he that is conuerted himselfe will strengthen others. The spee­ches [Page 28]that he vttered that day were many, and most com­fortable: amongst which I noted these which follow. O my soule trust still in God, for he is thy rocke and defence; I find it is good to hold me fast by my God. O Lord I haue none in heauen nor earth besides thee, and therefore onely into thy hands I commend my soule, for thou art my God and my redeemer. O God thou hast kept mee from the wombe vntill now, forsake me not, but let my soule, my tongue, and all that is within me praise thy holy name. As the Hart breatheth after the water brookes, so my soule thirsteth after thee, O Lord, in this barren and drie land (and clapping his hands vpon his heart, he spake further) here where no water of comfort is, but that thou hast powred into it onely through thy sonne Christ; and therefore to thee be honour & praise for euermore. Thus he continued and spent his time, to the great comfort of al beholders, vntill his senses externall decayed; which hee perceiued so sensibly, that he did tell when the parts of his body did die, as, when his legge, his right eye, his right hand, and other parts were dead: hee would say, now is such a part dead. The vse of his tongue God gaue him till within half an houre before his last breath, with which he vttered many holy speeches, wherof these were the last: Forsake me not, O Lord, Be not thou farre from me, O my God, Hast thee to help me, O my Lord my saluation; And now Lord what wait I for? My hope is onely in thee, and into thy hands I commend my spirit; Lord Iesus receiue my soule: and alwayes hee concluded his prayers which himselfe vttered, or which were made by others, with these words, To whom be praise and glorie for euermore. Yea, when his speech failed wee might perceiue him to pray, though he could not vtter perfect words, and so to [Page 29]continue, concluding his prayer with the same thankesgi­uing, till hee pronounced this word Amen in this sort; A me me en, as though his soule, before it went out of his bodie, had beene keeping a part in that heauenly Anthem with the foure and twentie Elders, which sing to him that sitteth vpon the Throne, and liueth for euermore. And thus hee continued, till with much comfort and peace his life ended, and his soule entred into the Kingdome of glo­rie (which now I assure my selfe he doth enioy, and wher­to the God of heauen bring all his Saints in his appointed time) which was about foure of the clocke in the after­noone, vpon the eight and twentieth of October, when he had liued one and fiftie yeares, seuen daies, and some odde houres: too short a time, if it had pleased God otherwise. What can the remouing of him out of the house of clay prophesie, but that God threatneth some punishment vp­on vs the suruiuors, when so worthy, so wise, so vertuous, so religious, and noble a Gentleman in the strength of his manhood is taken away? of whose life and death I haue spoken the more largely, first, to let the Papists see that we preach not, nor our good hearers practise not fleshly liber­tie, as they falsly accuse vs: secondly, to let you Gentle­men and Iustices know what an example of vertue and vp­rightnesse you haue lost. For though I doubt not but there be many good ones left yet, I am sure you will all confesse he was the Bell-Wether in the flocke: third­ly, I would haue him whom this worthy Knight hath appointed and adopted to succeede in his house, and the greatest part of his estate, to imitate him in the course of his life, to whome hee is so much beholding for the loue of his name, which hath caused him to cast such extraordinarie fortunes vpon him, lest perhappes it [Page 30]be said, O domus antiqua quam dispari iam dominaris domi­no, or lest he heare Non domus Domino, sed Dominus domo: Fourthly, let it not be wondred that seruants which haue lost so worthy a Master; and Countrey which hast lost so good a Gouernour; doe take vp a great lamentation. And for his worthy Ladie, who Rachel-like will not be comfor­ted; doe not condemne her: for the consideration of the comfort shee is depriued of, amongst the wise that did know her happinesse in the enioying of such a husband, will in some sort make her excuse, and worke pittie and compassion for her sorrow. Howbeit withall I must con­fesse, I know none that hath more cause of comfort, in re­spect of that assurance she may haue of a husbands happi­nesse then shee. Lastly, for my selfe; if mournfull teares, or astonishing thoughts could recall him back againe from the graue, I would thinke my selfe bound, for the losse of so worthy a friend, to wish that my head were a fountain of teares, to lament day and night for the fall of so good a man in Israel. But I haue not so learned Christ; and ther­fore thus much onely will I say: Remember his life as an example worth imitation; Remember his death: by the sight whereof I do confesse I was better instructed how to die then by all the precepts that euer I read of that argu­ment. And so marke his life, for it was good and holy; and his end, for it was peace. And so in peace, I leaue him en­ioying an eternall surpassing weight of glory; assu­ring my selfe withall, that vpon earth sem­per honos, nomen (que) suum, laudes­que, manebunt.