Hagioi axioi, or, The saints worthinesse and the worlds worthlesnesse both opened and declared in a sermon preached at the funerall of that eminently religious and highly honoured Knight Sr. Nathaniel Barnardiston, Aug. 26, 1653 / by Samuel Faireclough ...

〈 in non-Latin alphabet 〉 , Or The Saints worthineſſe And The worlds worthleſneſſe. A Funerall Sermon on Heb. 11.38. Of whom the world was not worthy.

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 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. 〈 in non-Latin alphabet 〉 : 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 non-Latin alphabet 〉 ) in a pair of Scales and Balances; 〈 in non-Latin alphabet 〉 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 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, 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 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 & 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 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 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 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 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 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 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 Mr. 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 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, 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 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 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 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 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 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; 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 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, 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 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 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 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 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. 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.

FINIS.