THE Prophet Isaiah the Author of this Prophecy is stiled by some the Prince of Prophets, or the Princely Prophet, and not unworthily, if we consider these three particulars.

• 1 His Princely Parentage,
• 2 His Princely Imployment.
• 3 His Princely Stile.

1 His Princely Parentage, For all the Antients conclude, that he was of royall extraction, his father Amos being the brother of Azariah King of Judah, and this gave the more credit and ad­vantage to his Embassies, which were many and honourable. For

2 His Imployment was Princely, being Prophet to five Kings, Ʋzziah, Jotham, Ahaz, Hezekiah, Manasseth: The holy Writ mentions four of them, Isaiah 1. 1. and it may be counted the last not worth the mentioning, because as Historians say the Prophets suffered Martyrdome under him. He lived sixty four years a Prophet, it was a long time for a Prophet to live under [Page 2] five Kings of such different tempers, especially being so zealous a Prophet as he was, who lift up his voyce like a Trumpet; yet he lived to be Gods Trumpeter sixty four years, to a perverse people; and alarmed the Nations sharpely in the name of the Lord, till at last he fell under Manasses Whip-saw, for under that Tyrant was he sawne in sunder as the Jewish Rabbys tel us.

3 His Stile, and matter of his Embassage was Princely, none of the Prophets had so clear, and so much discovery of the Go­spel of Christ as he; some of his Chapters are all pure Gospell: John among the Evangelists, and Isaiah among the Prophets, breath most, and sweetest of Christ; if you observe through his Prophesie, you shall finde such lovely Metaphors; such wel­couched phrase, such spicy breathings of the Gospell and Kingdome of Christ, as will speake his Stile Heroyicke. So that all the Prophets, were Gods Heraulds, and Isaiah the Prince of Heraulds.

The words I have mentioned seem to be his sorrowfull con­templations, upon the death of some good man, or some num­ber of good men, which were at that time taken away; for though he be observed to be the most consolatory Prophet of all the rest, yet Isaiah himselfe will write lamentations upon the departure of the righteous, as we must do this day.

It is not very improbable, that these were the Prophets medi­tations upon the death of that good King Hezekiah; for he li­ved to mourne twice for the death of that good man: Once, when he brought him the sad message of death, and knew no reversement; and againe, when the renewed lease of his life for fifteen yeares was determined; or whether many other good men fell with Hezekiah, for ordinarily such good fruit ripen and fall together: And it may be God was Arking the Noahs of that age, that he might bring the Flood of his wrath upon that ungodly generation, for so the Prophet plainly hints in the verse before my Text, vers. I:

Now the time when the Prophet declares this message to the people, was when they were grown very wicked, both people and their guides, spirituall and temporall; as appeares in the latter end of the 56 chap. vers. 9. At which verse best Textuaries will have this 57 chapter begin, and so make it one intire [Page 3] Section with the words of my Text.

Where you shall finde the people growne very lewd and pro­phane, and all upon the frolick humor of eating, and drinking, and making merry, verse 12. of 56. chapter: and surely they thought the Prophet an unwelcome, if not an uncivill Messen­ger, to come in with his Deaths-Head, as if he meant to garnish their well-furnished dishes with dead mens bones and grave-wormes, when they were in no disposition to hear such Lectures: but for all their mirth, it is very sad newes he tells them, and he must tell it them, the Righteous are taken away, & the omen is worst; evill is to come; God hath housed his children in his heavenly Goshen and let them looke for a storme; the pillers of the house are taken away, & the hand-writing upon the wall is, that their joviall Kingdome is departing from them, Evill is to come; and though they wil not consider it, nor the death of the Righteous, yet God will, and provides rest and peace for them; when they shall have anguish and disquietnesse: the Saints mourning shall be turned into peace, when their laughter shall be turned into mourning.

Interpreters vary much in the version of these words, having much adoe to deliver the originall of its genuine meaning in any other language; for the Hebrew words are often found to put on their sense so curiously and subtilly, that it is much adoe to strippe them to their naked signification in another tongue: but all agree in the substance, that peace and rest are the issues of death to the Righteous.

The first part of the verse is very near the originall in our Eng­lish rendering, as you read, He shall enter into peace, they shall rest in their beds, or couches; for the latter part I should rather incline to Marlerate and Oecolampadius, who render it, each one walking before God, than to Junius who renders it, each one walking in their uprightnes, as in the Text, and they may bee easily reconciled, for he that walkes before God, walkes in up­rightnes for ever.

The strength of these words is a very full description of the blessed estate of the Righteous after death, and because it might be an abundant cordial to meet with all those discouragements and contempts they found from wicked men, as supposing them [Page 4] to perish and bee taken away, and so cut off from all joy and comfort for soule and body: therefore the comfort is propor­tioned to both, here is peace for their soules, and rest for their bodies. Hee shall enter into peace, viz. the righteous man; and they shall rest in their beds, viz. the mercifull men, as in vers. 1.

Now the peace must needs be something above the rest, be­cause the fruit of it is walking before God, which is the bea­tificall conversation of Believer before God for ever.

There are many small branches in my Text which might be found bearing here and there an apple worth your tasting, but the principall bearers that are heavie laden with fruit are these two.

• 1. Death lets the Saints into soule-peace.
• 2. Death puts the Saints outward man to rest.

Ile begin with the first of these observations.

1. That Death lets the Saints into soule-peace. Obser. 1

Death is a darke entry, but it leads the Saints into glorious roomes; Death is a black cloud, but the Sun of Righteousnesse is behind it, and will shine through it, and conquer it.

I shall take leave, that I may make the best improvement of this truth for your advantage, to propound three particulars for further consideration.

• 1 I shall show the Nature of this Peace.
• 2 I will lead you to the Fountain of this Peace.
• 3 I shall give you the Sweet of it in some application.

First, for the Nature of it, and because a cluster of Canaans grapes, is the best demonstration of the fruitfulnesse of the land; and that Scripture phrase best sets forth Scripture things; I will give you two or three expressions of Scripture as a taste of the fruite and peace of that good land.

This estate of peace to the souls of Saints is termed in Scrip­ture.

• 1 Abrahams bosome,
• 2 Paradise.
• 3 New Jerusalem.
• 4 The Lords Joy.

1 It is termed Abrahams bosome, Luke 16. 22. The Angels carryed Lazarus into Abrahams bosome. I will not contend whether this were a parable, or a reall story; though it be but a parable, it [Page 5] helpes us to thus much; That the Saints are hereby designed after death to a blessed lodging: for the bosome is the place where love lodges her children; and heaven is called Abrahams bosome, be­cause he was the father of the faithfull on earth; and as all the gathering of the faithfull was to his bosome on earth, so it shal be to him in heaven, and so to Christ: and that which is most observable is, that the Angells are the Masters of Ceremonies to this blessed entertainment, and do waite on the Saints souls to their lodgings of peace.

2 This Peace is termed Paradise; This night shalt thou be with me in Paradise, saith Christ; not that there is any such thing in heaven as a carnal Paradise, and pleasure, but that God would have us judge of our future happy estate, by the things we are aptest to understand, Now Paradise on earth, was al created glo­ry in its virginity, before sinne had committed a rape upon it; much more undefiled peace and glory, shall wee have with Christ; for in that paradise Christ will be the tree of life, and there the serpent shall never enter. Paradise was the gar­den of God, where his desire was to the workes of his hands; and heaven is such, where he delights and walkes with his chil­dren for ever, with me in Paradise, saith Christ.

3 This estate of peace is called the new Jerusalem, Revel. 21, and 22 chapters. The old Jerusalem was a goodly pleasant place, the desire of the Nations was towards it, but this is Jerusalem made new, come from heaven, vers. 2. The Tabernacle of God with men, every foundation stone precious, and every gate a pearle, and at every gate an Angell; and the Lord Almighty, and the Lamb, are the Sun, Moon and Temple therein; there shall be no curse in it, Mount Gerizeim, shall swallow up mount Eball; all tears shall there be wiped away; and no more death, nor sorrow, nor crying, nor pain, nor night, nor shutting of gates, but will al keep open house for the righteous, to go in and out and walke before him; such dwelling have all his Saints, as you may read, (and much more) in those two forementioned chap­ters.

4 This peacefull condition is termed, the Lords Joy, in Mat. 25. 21. Enter into the Lords joy; The Saints joy after their pilgri­mage and warfare is accomplished is all of a peece wich the Lords; I will father, that they be where I am, and the glory thou hast [Page 6] given me, I have given them; that they may be one as we are one, Joh. 17. 21. Christ does by his children and favourites, as Ahashue­rus did by Mordecay, calls for the best robe, yea, his own signet and glory, and puts on them; he strips himselfe to cloath them, and thus shall it be done to the Saints whom Christ will honor. The Lords joy, me thinks is such an emphasis, if it were but the filings of his gold, or but the Lords leavings, or any part of the skirts of his glory, it were fare; but Christ takes his by the hand, and saith, come children goe with me, ye shall fare as I fare, and weare as I weare, and sit where I sit, and be as welcome as I am: David, in his humility, begged but a Por­ters place, that he might be a Door-keeper; but he shall be a Throne-holder in that glorious day: Thus when Christ shall ap­pear, we also shall appear with him in glory.

I will multiply no more of those expressions, whereby the Scripture doth aboundantly set forth the nature of this peace to us, but yet that I may put you to a full perswasion of the excellency of it, and so make it more desirable to you, I will speak a little to three particulars only, concerning the nature of this peace.

• 1 It is unparallel'd peace.
• 2 It is uninterrupted peace.
• 3 It is everlasting peace.

1 It is unparallel'd peace; exceeding all other peace, the Saints have their share of peace in this world, which is rich and sweet, but nothing to this; that's peace in the earnest, this peace in full payment; that's joy in the Lord, this is the Lords joy; that's peace in the Porch, this in the Bed-chamber; that's the joy of the friend of the Bride-groome, in hearing his voyce, this the joy of the Bride, in the Bride-groomes imbraces; that's a taste of the rich wine of the Kingdome, this is the Conduits running wine in the Kingdome; that's peace a bottlefull as we need it, this is peace a River full, Revel. 22. that's peace in the valley of Mulberry trees, where the Saints dig wells, and God fills them with raine water to keep them alive, this peace in mount Zion in full strength, and without any more travel for it; that's peace past understanding, this is peace fully felt, and understood.

2 It is uninterrupted peace, all peace here is full of disturbances, [Page 7] and one bad creature or other breakes our sweetest rest, and peace; one malignant party or other will be violating our publicke and peculiar peace, so that we must fight for it, and struggle for it if we will preserve it; nay, some are forced to procure others to make their very lives a defence for their peace: in heaven there is no interruption; all our peace here, is but peace in the garison of peace, that we must fight for, by the good fight of faith, as in Phil. 4. 7. The peace of God shall gari­son your hearts, for so the word (keepe) signifies in the ori­ginall. Now though we count our selves safest in the Garison in time of Warre, yet it is subject to a thousand feares and alarmes, and must be watcht and kept with great trouble; but this is peace in the pallace, where all curses, and cursed ones are banished for ever; without shall be dogs, Revel. 22. not a dog wags his tongue to disturbe thy rest there; not a Shimei comes to curse at David there.

3 It is everlasting peace, peace without end, which is not to be had here, when we have the dearest friends and relations in our bosomes, this breakes the joy, that we must part each one to their home, far distant from each other, and at last each one to their long home; but heaven is such a happy place where all shall dwell together, and the Country is big enough for all, Lot and Abraham shall not need to contend for field roome, Lot shall lie in Abrahams bosome, and desire no further compasse: To this purpose in 1 Thes. 4. 17. then shall we ever be with the Lord, the good company shal never part, father and children shall keep house together, and dwel together to eternity, and in­joy pleasure at his right hand for evermore, Psa. 16. ult.

So we come to the second general head propounded, viz. To lead you to the Fountaine of this Peace: For it may well be asked by a 2. Gen. stranger, how comes the Saints to such glorious apparell, and who made them so fine? they carryed no such out of the world with them, for there the men of the world kept them poor and bare enough; nor could they find any such with death and de­struction in the grave: surely, it is the Lords doing, and the answer can no otherwise be made, but that it was the Lords pleasure thus to bestow them for Christs sake.

The fountain of this peace is the Prince of peace, tis peace of the Maker, peace, from him that made peace for us by the [Page 8] blood of the crosse, he made a bloody way for himselfe by his death, that he might make the Saints a milky path to heaven: Christ was our Sampson, who slew the Lyon for his Bride, and brought her a hony comb, to suck out of his bosome; he, un­dertooke to be the death of death for us, and made good his undertaking, and led Death and Devils captive after his trium­phant Chariot, he made shew of them openly and sings triumph over them in 1 Cor. 15. 55. yea, it behoved him by suffering death to enter into glory, and so to bring many sons to glory, or else we must have wrastled our selves with those principalli­ties and powers which would surely have ruined us; but Christ made himselfe our sheild and interposed betwixt us and all the heat of the battle with sin and death, and when he had conquer­ed all, hee brings his Spouse to view the carnage and to looke upon those terrible ones that would have slaine her, and thus he cheares her, be of good comfort, I have over-come the World.

O kisse this love dear Saints as it passes by, for it was infinit! Thus I have showed you the fountain out of which springs your peace, view it well and admire it; it is not unlikely Sampsons En­hakkor the well of him that groaned, that was a well in Jaw­bone, and this a well in Deaths-head.

Now to presse out a little the sweet of this point to you by [...]. Gen. some application, which was the third Generall premised.

First, then here is abundant of conviction that death is not the Vse. 1 thing it is ordinarily taken for amongst Saints, the Lion is not so terrible as he is painted, and indeed if we were but set right a little in point of apprehension, and could but set faith on worke, the sweet of this truth would flow out apace, for we are like Children, more affraid then hurt.

Death to beleevers is like entring first into the water of him that swims, it is very chilling and cold at first entering, but af­terwards pleasant and refreshing; so to beleevers at the first ap­prehension of Death a shrugging feare seizes upon nature, and death looks like an Executioner, and his bagge of tools to mow and make a Grave, which seeme exceeding terrible; but after a sober recollection of faith, and reading his Commission and see­ing how hee is bound in with instructions by Christ that sent him, the Saints can bid him welcome and sit downe and do his office, and are carried as quietly in his bony armes to Heaven, as [Page 9] in an Jvory-Chariot: Indeed Death to sinners is justly called the King of Terrours, and he rules tyrannically and makes wast in all their joyes when he enters with his sithe and mowes downe their flesh like grasse, and brings the devil to rake after him, and throw them into the Oven of Gods Wrath; but the Lord Jesus for Beleevers, hath deposed this King of Terrour, and check't his tyranny, as we may read in that most excellent place, Heb. 2. 14, 15. The Lord Christ enters the list with Satan in our flesh, and though the devil brings his kill-all with him, yet he destroyes them and bids the Children draw neer and touch it, and handle it, for there is not that danger in it they are afraid of; it was ever indeed an abhorrency to them before they believed, and they were in bondage all their lives for feare of it, as Child­ren are of an oft repeated scare; but Christ hath bound the bind­er, and led him that led into captivity captive; Death and the Devil spent themselves so much in that last combate they had with our deare Saviour when for the last farewell of their pow­er and malice they fetcht such a mighty blow that they broke both arme and sword, and indeed it put our valiant Champion so far to it, that he fell with Death, but got up againe and left Death dead for ever, so that now Death hath no more domini­on over him nor us, through him, as in Rom. 6. 9. so that believe it Saints, the King of Terrour's dead, and shall play Rex no more amongst you.

Then secondly, under covert of this perswasion, Ile stand and Vse. 23 show the strongest consolation that can be imagined, both

First, it is rich and strong comfort over Death, the thing, that thou fearest so much will prove advantage to thee, Christ is thy convey through all thine enemies quarters with a consider­able body, and will secure thee and bring thee off with honour; rebuke thy weak feares. Oh thou saist if I were but past the bor­ders of death I should doe well! sure we are of little faith, that we cannot take Christs word for our securitie, the Saints gone before have slighted, contemned, wished for death, nay rejoyced in it like a Wedding day: Old Jacob dyes with such composure of spirit, calls for his Children, blesses and kisses them, and ga­thers [Page 10] up his feet into the bed and dies, and no more: Moses, that morning the messenger of death comes, goes and views the Land of Canaan, and envies not them that should enter into it, for hee was provided of a better, and so walkes up the hill and dies, and not a word of feare or discontent; and as Christ, the deliverer drew nearer it was counted nothing, nay best of all to dye, and therefore in the New-Testament, Death is termed

• 1. Flitting to a better house.
• 2. Sowing for a Crop.
• 3. Gaining and advantage.

First, Death is termed flitting, as in that excellent place of 2 Cor. 5. 1. when Death turns the Saints out of doors they are not to seeke of a better house, a house built and prepared and furnished at the cost of Christ for us, as you may read in the 14. of John 2. I goe to prepare a place for you, and in my fathers house are many mansions, if not I would have told you, that you might have made your termes with your old Landlord the world, but I have provided for you: now who would be troubled to flit from a smoaky Cottage to a stately Pallace.

Secondly, Death is termed sowing, as you may read John 12. 24. Except a Corne of Wheat fall into the ground and dye, it abideth alone, &c. Now sowing is all our hope for a Harvest, the Coun­try-man is not affraid to cast his very bread upon the waters, because it will come up after many dayes, so shall the Saints af­ter falling into the ground by death, arise to everlasting glory.

Thirdly, Death is termed gaine, in Phil: 1. 21. For me to dye is gaine; many feare to live by the losse, but me thinks none should feare to dye for gaine, especially such considerable gaine as an incomprehensible weight of glory.

But take but the point and me thinks none should be affraid to enter into peace, how sweet is peace to all men, and what hurt will Christs peace doe you? are you affraid of Abrahams bosome or of paradise? or what danger is there in this new Ierusalem, or the Lords joy? Christ once said to Peter in his fainting, fear not, it is I, so he stands upon the shore of death and saies to believers, feare not Children, it is I your Saviour, and nothing shall hurt you whilst I am here, then Saints lift up your heads when death draws nigh, for then your redemption draws neer.

Here is also comfort in the next place over the dead, though [Page 11] heavinesse must needs be at parting with such dear relations, and such precious peices for use and service as these now we mourne for; yet here shines out a bright beame through our cloud of mourning, He is entered into peace, and such peace as if thou saw­est as perfectly as thou doest earthly things, and as we shall here­after doe heavenly, I dare say thou couldst not find in thy heart to wish him here againe; when your Children goe from you to Wed or Trade, though you love their company well, yet you will not hinder their preferment but let them depart; so when Fa­ther, Child, or Friend, goes to glory, though our lives be lapt up in theirs, yet it were but harsh, nay absolute unkindnesse to wish them here againe in this wretched world, when our Savi­our wakened out of his sleepe of death, and got him ready for the resurrection, he left the linnens in the grave to wipe his Di­sciples eyes and sent them this Message, that he was risen to glory, and here is linnen for your eyes that weep over the grave of this indeed worthily to be lamented lover of you all, that Hee is entered into peace.

And now passe we to the second good turne that Death doth for the Saints, viz. brings rest to the outward man.

2. That Death gets the Saints to bed—they shall rest in their beds. Obser. 2

Nature thinkes Death none of the handsomest undressers, but no matter if love makes the bed who gets thee unready, quiet rest is the issue; now that which commends this rest to us, are these five particulars.

• 1. It is superlative rest.
• 2. It is universall rest.
• 3. It is Childrens rest.
• 4. It is sweet rest.
• 5. It is rest in hope.

First, It is superlative rest, 'tis none-such; exceeding all earthly rest, the Kings of the Earth take no such; Job therefore speaking of the desirablenesse of death for rest saith, Job 3. 13, 14, 15. There had I been at rest with Kings and Counsellors of the earth, which build desolate places for themselves, or with Princes that had gold and filled their houses with silver. I had then had as good a house to sleep in, as they that have so many that they let them lye deso­late for want of time and leisure to live in them, a Saint shall rest like an Emperour in the grave, Gold and Silver cannot pur­chase such rest.

• [Page 12]1. From Vanitie.
• 2. From Vexation.
• 3. From Oppression.

Frist, It is rest from Vanitie, there shall neither be hunger nor cold nor nakednesse, there we shall struggle no more with those difficulties, alterations, vicissitudes, which wil make a great King even Solomon, cry all is vanity.

2 It is rest from vexation, all our Comforts, here do not only fail us, but foole us, and baffle even our cheifest masterpeeces, to deliver our selves from those incumbrances, which attend our fairest hopes; but in death there shall be no more paine, nor crying, O my bones, or my bowells, there shall be no more gout, nor stone, feavors, nor head-ach; death will be a perfect cure of all diseases; therefore Job on this account seeks and hunts for the grave, as you read, Job 3. 20, 21. why is life given to the bitter in soule, which long for death and dig for it, as for hid treasure.

3 It is rest from oppression, there is no tyranny in the grave, nor arbitrary power, no prerogative Court kept there, but all at rest; therefore Job in the 3. chap. vers. 17. of his booke com­mends the state of rest in the grave. There the wicked cease from troubling, there the prisoners rest together, and hear not the voyce of the oppressor; there the Egyptian Taskemasters shall cal Gods Israel to worke no more; there wil be no plundering, killing, nor destroying: the Italians have a Proverb of the dead man, That he is gone where the Tyrant cannot send a Pursevant for him, and it was a ve­ry savory speech of that good old man Mr. Dod, in the begin­ning of these hurling times of war, when those first born sons of prey began to plunder, spoile and destroy the good of this land; Well, (saith he) I will go home and dye, being so worn down with age, and travel, that he continually waited for his change; and then he thought he should be out of their reach.

3 The third particular, which commends this rest, is, that it is childrens rest, and this is indeed the best thats at the bot­tome of all, that the Saints are got to rest as Gods children, he gives them rest, as he gives his beloved rest; Psa. 127. death, gets sinners to bed also, but wrath frights them with the visions of their eternall night, and they wake in hell at the resurrection; but the righteous rest in Gods love, and in his lap; and then it [Page 13] is also rest to the children all together, and that is comfort; to you who were troubled, rest with us, saith the Apostle Paul: 'tis rest with the Apostles and Fathers, and all the Family toge­ther, the word which the Latines expresse the Hebrew word in my Text by, is cubile, which signifies, a Bee-hive, as well as a Couch, or Bed; so in that sense the Saints rest in their Bee-hives, altogether in their hony-houses.

4 Fourthly, It is sweet rest because it is after labour: all their worke is done, and they goe to bed, Job speaking of the grave chap. 3, saith, There the weary be at rest, and as Solomon saith of the labouring man, his sleep is sweet, eate he little or eate he much, so saith the Scripture of the Saints, Revel. 14. 13. Blessed are the dead that dye in the Lord, from henceforth they rest from their labours, and their workes follow them; they are written up for bles­sed in this regard, even with speciall observation (yea, saith the spirit) that they may rest from their labours from hence­forth, that is, they shall never labor more, when a labouring mans rest is sweetest, yet he must rise at break of day and go to it again; but the Saints shall labour no more, thou shalt throw away thy workaday cloathes for ever, and put on thy garments of gladnesse, thy glorious apparell, for there shall be no more soyling work after death; yet though they rest from their la­bour, they shall not loose their labour, nor their labours them, for their workes follow them: Christ will bring thy workes after thee, and perfume them with his odours: not that they shall be saved by their works; but as Mothers keep their childrens Sam­plers to show hereafter their ingenuity, and willingnes to be doing something at their Parents command, so Christ hereafter wil delight to show to his father the garments that his Dorc [...]'s mad [...]. And this brings us to the last commendation of this rest. For,

5 Fiftly, It is rest in hope, yea, in assurance, or else saith the Apostle we were of all men most miserable; but death to the Saints is but a nap till resurrection.

A Travellers rest is to refresh him for his journey, who will not make his Inne his standing quarters; so the grave, though it be a beleevers long-home, yet it is not his last home. It w [...]re well indeed for sinners if they might sleep on in death, and [...]se no more, for their waking is their woe, because in their [...]n­ing [Page 14] the reckoning is brought up: They must look to be a­larmed, and called up by the dreadful Trumpeters to execution; but then begins a Saint to make his rich returns of all his faith, and patience. When he shal rise to meet his venture come home; when the old acquaintance of soule and body, shall meet and kisse each other, and become together an everlasting bride to the Lambe. This was that which comforted Christ in his dark lodging of the grave, and David as his type, as you read in Acts 2. 25, 26, 27. My flesh shall rest in hope, that thou will not leave my soul in hell, nor suffer thy holy one to see corruption; where, by hell is meant the grave: And he injoyed the fruit of this hope, and was quick­ly brought forth of that prison, and rose the first fruits from the dead for his children, and carryes us all with him; for Christ is our primum mobile, and we are all rapt after the motion of him our first sphear.

This truth thus opened, first takes you fitly by the hand and Ʋse 1 leads you to the hill whence commeth your salvation, where you may fitly take a rich prospect of all the large and far spread love of Christ, the fruit of whose labour and travel all this rest and peace is; Thou seldome thinkest Christian, what cost and chymistry Christ was at to bring to thee such sweet, out of the strong, and such meat out of the eater; to draw such sweet and spicy oyle out of a deaths head; and to extract such rich and pre­cious things out of dust and ashes: But it is he! tis he hath don it.

The Angel of God said for comfort in one sense he is risen, he is not here; but if he had not been there, before he had risen, viz in the grave, the bed had never been so soft and sweet for us, but Christ took al the hard clots and stones out of the grave for us, he tooke the cold off it by first lodging there, yea he stuffed the grave with feathers and strowed it with roses, by his three nights lodging there, and then rise to be our Usher, and As­suring Master for a good voyage at the resurrection.

Then secondly, in the strength and sence of this love be com­forted against the fear of death, to the Saints it is but getting Ʋse 2 to bed, and sleeping a long sleep, and a quiet sweet one too, for a long winters night till resurrection: when our Saviour had said of Lazarus that he was dead, and yet that it was not death but sleeping, Thomas the twin (for so Dydimus signifies) saith let us goe dye with him, Joh. 11. Many vary in their thoughts of the meaning of this place; but in my apprehension it is cleare, [Page 15] that Thomas the timerous, for of all the rest he was most fearfull, having heard our saviour weaken the strength & terror of death, and call it but sleep, Thomas was content to dye also; It is easi­ly applied to our purpose, that Saints should no more feare to dye then rest in beds and sleep, for though death do but some­what ruggedly rocke as to sleep, yet if the rocking shake and be uneasie, the rest is sweet and quiet, as this our deare and noble friend finds, who now sleeps with his fathers, and enjoyes the precious things of the everlasting hills, while poore we, must walk in the valley of the shaddow of death for a season.

And surely, but that wee must perfectly submit to say every hard word after God, it were a very hard word indeed, to say that he is dead.

Methinks this honourable, but mournfull company looks like that goodly traine, which came up with old Jacob out of Egypt, in the day when they brought his body from Goshen to Machpelah the Sepulchre of his Fathers to be buried; and me thinkes this place lookes like the Floore of Arnon, where they mourned with a very sore lamentation, as you may read in the last Chapter of Genesis, so that the Country people called it Abell Mizraim vers. 11. which place as it properly suits with our posture, so it justi­fies great mourning for persons signally usefull to their people and serviceable to God, and it also showes that it is not besides the rule to set up memorialls of their worth and service: a step­ping-stone might serve at the head of such a meane grave as mine, but sure a pillar would be built upon such a grave as his, as Jacob did on his beloved Rachells; and though all the book passe with blankes in the margine, yet such a sentence, as his life, must needs have a marginall note.

And here if I should put off the Divine, and take up the Ora­tor, alas his worth would be above my Oratory! it were a taske fitter for some of those old hony-mouth'd Romans, but yet hee would be super rostra, above their standing stooles, for he must be Christian as well as Orator who understands or tells his worth, for his Christianity were his best parts, which a Heathen Orator would leave behind.

If I should adventure to make a rough draught of him, I should never doe it as the life; yet seeing that Providence hath put the Pensill in my hand, Ile draw, and though it be nothing [Page 16] so beautifull as the life, yet you shall say 'twas he, and the limb­ner meant well.

I will here enter one caution, that for the particular passages and speeches which I have observed to passe from him, though I may not light upon so proper phrase, as he did and could cloath them in, yet I shall give you the substance of them, as a draught of his spirit.

And now that I may put the stones of this pillar over his Grave into some forme and order, I will observe this rule, in speaking to four particulars, viz. to show what he was.

• 1. In his naturall capacity, as a man.
• 2. In his spirituall capacity, as a Christian.
• 3. In his civill capacity, as a States-man.
• 4. In his private capacity, as Ruler of his Family.

First, For his naturall capacity, as a man.

I need say nothing to his Stirpe and Extraction, though very ancient & honourable, for that were to enter into the province of another faculty of Herauldry, which attends this service in the professor of it.

Neither need I say much to Natures workemanship in him, you all know & will long remember, that his person was love­ly, his body being a goodly Mansion for a gallant soul, & he al­wayes kept it as became a Temple of the Holy Ghost.

As for his Intellectualls, they were above the ordinary size of men, his apprehension quick, and his judgement fixt; it is the de­fect of many a great wit, to have a better appetite then con­coction; but he was able with a sure judgement to digest all he tooke in, he gave very great testimony of his abilitie this way, both at home and abroad, and they that knew him best, will say that he had an able and a nimble soule, being by his sollid wise­dome, the constant Master of a cleare and smooth Fancy.

As to his conversation amongst men, as a man, it was on every side and among all men desirable and delightfull: It is said of Ti­tus the Roman, that for his excellency this way, he was stiled, deli­ciae humani generis, the delight of mankind, and it is no vaine boast to say of the goodly comportment of this noble gentleman, that he was apleasancy to all that knew him; his carriage was so just­ly contemper'd betwixt a kind of severe bravery, and an humble courtesie, that he was contentfull to all, grievous to none; in his [Page 17] very countenance and presence was both a checke to the pre­sumptuous, and an incouragement to the meanest of wisdomes children to draw near.

Thus I have said a little to his naturall capacity, as a man, and I am confident, take him but thus far, had he been a Roman, and lived in those dayes when they knew how to value gallantry to its worth, they would have counted him worth his weight in Gold.

But we will passe unto his better parts, this is but chaulke and charcoale to the lively colours his Christianity laid upon this ground; we come therefore.

Secondly, To his spirituall capacity, as a Christian.

And as a faire foundation for a notable structure in this kind, he had a father eminently vertuous and religious (as they that knew him very well report him) whose study was to make his son good as well as great, & there was nothing wanting which so good a parents care, and love, could prompt to accomplish this end, and the son quickly gave faire proofe that his soule was no barren ground to such good seed; for what principles his parent taught him in the trade of his youth, hee quickly grew master of, and set up for himselfe; that which made great part of the world know lesse of his worth then was really in him was, that it was his principle, rather to do three good deeds then talke of one; hee was like a peece well and deeply charg­ed, you should have seene his fire before you had heard his re­port: I have observed that there was no such peece of unhand­somenesse in eye, as that of hearing himselfe praised; as knowing the rule of our Saviour, When thou prayest, and givest almes, shut thy doore, and cover thy hand; Supposing therefore that hee did more good duties then we can know of, we will onely represent him in those thing, wherein as a Christian he acted a large and stand­ing part upon the Stage of the World, and that under these two heads.

• First, In the good that appeared to be in himself.
• Secondly, In what it appeared he did good to others.

In the generall for both these, he was very eminent, his very presence was a Schoole of Vertue, his Discourse a Lecture of Wisedome, and his well-chosen silence proportionably usefull, he would give counsell like a Divine, and take it like a Christian; [Page 18] as he could not endure any vice should be master over him, so he loved not that any vicious person should be servant under him, I have heard him rebuke Vice with great gravitie and severitie; but these are but generals.

That which will hold forth clearly the good that was in him­selfe, were four particular qualifications wherewith God en­riched him.

• 1. His Knowledge.
• 2. His Faith.
• 3. His Humility.
• 4. His Constancy.

First, For his Knowledge, which was both great, & growing; the first appeared by the faire choise of his principles in Religion, and in the Worship of God, which were alwayes to the most spirituall; when all the world almost had swallowed downe those pretty bawbling fooleries wherewith the Bishops had bai­ted Religion, he counted them too poore a baite to nible at, he ever thought a Cappe and a Congy a sorry thing to please Al­mighty God with, and his house and countenance was ever a Sanctuary and protection to those, on whom the foot of Pride would have trod, if some who durst, as well as desired, had not succoured them.

Then his Knowledge was growing, for as God made new dis­coveries of truth, he still entertained those blessed s [...]rangers, as knowing that so some have entertained Angells of light, and therefore he did expressely disallow that ordinary frump of new light, which men cast upon growing truth, for saith he, we need and we must all see more, and though the light be old in it selfe, yet it is new to us: A man might very easily perceive that his spirit was much taken with the glory of these latter times, for very many precious discoveries, though he knew how to bewaile the dis­advantage that the Devill hath cast in by many foule errors and sophistications.

The second peculiar gift of God wherewith hee was enrich­ed, was his Faith and that both of

For Faith of Adherence which advanceth Christ alone in point of [Page 19] Justification, it is the fairest flower in a Christians Garden; and truly of him who is now gone to receive the fruits of his Faith I must needs say, that though he had as fair a stock of outward righteousnes as most, to have made a cratch to leane on, yet I ne­ver observed him to trust in the works of the Flesh, or of the Law, but in the alone mediation of Christ Jesus, and on this account I have heard him to disallow of the Romish Profession, because it obtrudes a thousand vanities into the Mediatorship of Christ, and it is very ordinary to find too much of the mystery of this iniquity every where, for men love naturally to set up their poe­nates petty Saviours, and houshold Saviours, which is the great stumbling-block to the Kingdom of Jesus Christ.

As for his faith of confidence, and trust in Gods Providence, Power and love; it was very remarkable, it was his ordinary answer to them, who through weaknesse and dispondency of spirit, would charge a good way sometimes with the fault of a bad successe. What man, be not affraid, God will own his own cause in due time, and bring it off with credit, and in the mean time he would say, let us do our duty, and leave the rest to God; So well doing wil thrive, and have a reward, when ill do­ing will speed thereafter, or words to this purpose, his confi­dence of this nature made him of a chearful spirit, even when the ship he was both stears-man, and passenger in, was in very weake condition, So that like a chearful Pilot, he hath often revived a half dead Passenger, when many an unbeleeving lumpish Chri­stian puts downe a side.

The third excellent gift of God wherewith hee was accom­plished, was his humility: None readier to give God the glory of those Victories and Successes which faith had obtained; his spirit was very full of sweetnesse this way: his thankful heart being a faithfull recorder to God of old and by-past mercies which others have left behind them for a nine days wonder; and he was very modest and humble in judging of other mens spirits, and apprehensions in things wherein they differed from a com­mon establishment, if he spied peace and godlinesse in the main: He would ever say that a jostling spirit of domination was of Antichrist, and on this account he alwayes disapproved of the power and pretences of the Prelates, who would take the wall of every mans conscience; and the lesse desire he found in any [Page 20] who administer the things of Christ, to graspe after power and rule over mens faith and consciences the better he loved them, and on this score also he was very indulgent to a real tender con­science, though as great an enemy as any to those wilde exor­bitancies too rife in the world at this day, yet his expression was in writing to a friend, that he so well loved a tender conscience, that he would not incommodate it in the least.

4 His constancy was eminent, the principles he according to judgement received and entertained, he stood by; and tasted all waters, and run all hazzards to stand by that which he appre­hended to be nearest the rule of the word: He was one of the Calebs and Joshuaes of our age, who fulfilled after God, and when some thought the Anakims, and the sons of the mighty too heavy adversaries to be dealt withal, & thought rather politick­ly to compound for a quiet habitation on this side Jordan, then to venture over for a perfect liberty; and sought rather to part stakes with Prerogative then venture all; he was not discou­raged, but ever trusted in that mighty and everlasting arme that had ever been too strong for all the powerfull children of violence.

The second generall we propounded, to speake to him as a Christian, was the good it appeared he did to others, which argues that goodnesse was active and spiritfull in him, and de­sired to walke abroad for the use of others—and this was to be seen both to soule and bodies of others.

For the first, an ample testimony is before the world, in that where-ever he had power and interest, he was very care­full to provide such helpes and guides for the soules as might be most usefull, to the faith and salvation of the people, it is very well known, that in all those places in his dispose, he planted men of very good reputation, and abilities to preach the Gos­pell, and gave proportionable encouragement both for counte­nance and maintenance; and the assurance that the people had of his severity to any known evill, was as good as an use of re­proofe to them, at least a very good advantage in the hand of the Minister, to drive home such a naile of the Sanctuary, he was to such good men as lived under his wing and protection, a shadow from the heat, and a refuge from the storme of that persecution, which scorched others very sore; for though the [Page 21] times knew he was not too great to crush, yet he was too wel be­loved to provoke.

For the good he did to the outward man for others, I need not tell, his workes will praise him in the gate; and tell how good a Land-Lord, and benefactor he was, every Tennant, and every poor body will be his Orator, to set forth his good­nesse of this kind.

The third General which I shal say something of him in, is his civill capacity, as a Statesman.

For he had the honor to be much and often entrusted in pub­lique employment for his Country, and honoured the employment by his dexterity and integrity in it: It hath alwayes been a character of honour to his whole family, that they have been singular good Common-wealths-men in their generations, and they have been alwaies accepted accordingly in their Country. This Gentleman whilst he lived was his Countries darling, and alwaies in her lap, they ever thought that Parliament would not be happy for them, wherof an Armyne was not a Member, and surely, he was a most accomplished Senator.

His Politiques were so justly mixed with his integrity, that he was neither Machivell nor Dolobella, but an Aristides; his up­rightnesse and plainenesse of heart, made him abhor the corrupt principles of that florentine; and his wisdom and activity, made him above that dull Roman; but he was an Aristides, just, and dis­creet, and diligent. There were three particular excellencies in him, which made him a most compleat States-man.

• 1 His wisdome.
• 2 His publique spirit.
• 3 His love to his Country.

First his wisdome, this made him fit to be both surveyor and advocate for his Countries liberty, for on the one hand he well knew the Bounders, and Meere-stones betwixt rule and liberty, and how to lead and lay the line, and state the case.

And on the other side he was fit to plead his Countries cause against the intrusions and subtilties of her most potent and cun­ing enemies, as well appears by those great Commissions, and transactions, he was almost always one at, both for England, and Scotland, in which he ever brought off the Cause with honour.

He would so cooly and discreetly plead the Cause he was in­gaged [Page 22] in, that I have known some who were highly dis-satisfi­ed through ignorance or prejudice with present affaires, yet af­ter discourse with him they have said, that if they had sooner met with Sir Wil. Armyne they had been sooner satisfied, and I beleeve his use­fulnes in this kind wil quickly appear, by that great gap which his absence wil make amongst our Senators and their Councels.

Secondly, His publique spirit, rendered him very fit for a States­man, he was alwaies of too brave a spirit to endure vassalage, or to see his Countries liberty bound to the chaine for a Gally-slave, while he could do any thing to releive it; and this made him often so really seek the advancement of his Countrys inte­rest, that he neglected his owne.

He was not unlike that brave old Senator Fabius Maximus, who when he heard (that morning that Rome was to tryumph for a great Victory) that his two sons were dead, no matter (saith he) let Rome sing, though I suffer; so when the common enemy prevail­ed with a very high hand, and made waste of all his lands and goods that were in their power, if you had seen how patiently and chearfully he bore it for the common good, as I have seen by Letters under his hand, you would say his spirit was very publick, and self-denying, for though now the Commonwealth hath made a handsome farewel of her bargain, yet the time was when all men thought she could never make a drawn match of it to save her selfe: yet when the sea was most tempestuous, and many of the Pilots called for the Cock-boat to save themselves in, he lanched into the deep, in the ship called the Common­wealth, and returned home in her with honour and safety, and brought off his own and his Countrys Venture.

Thirdly, His love to his Country, highly furnished him for ser­ving of it; by this he was above the corruption of Court-flatte­ry, who would by all, or any meanes have made him theirs; and when some others of principal note for their forwardnesse in the same cause, fel back and took the scent of the Court per­fume, and followed it, even then he hunted all one scent of his Countrys welfare, and never forsook it: He gave check to Pre­rogative when we never dreampt of such a game as Paune-mate, yea, even when liberty was an Orphane, and none durst own it, yet then he, with some other brave Worthies appeared for his Country, and became a prisoner for publique liberty as you all [Page 23] know. So that in my judgement, Liberty her self deserves to spare him one of her triumphant Banners, wherewith to adorn his Se­pulchre, for he was one of her dear children, who was bound bo­dy, for body for her, and all that he had, or she had, gone to Pri­son, without baile or main prise.

I think all England, may take up the latter part of Elisha's lamentation for Elijah, and say, a horseman, and a chariot of Israel is taken from us: but Lincolnshire must take up the first part and say, my father, my father.

I shall say but one word more to his publique capacity, as a States­man, and I think it may be said without vanity, that in this respect, he was the improvement of the past, and praise to the present, and a pattern to the future generations.

The last General I shal speak to is, a word as to his private ca­pacity, as Master and Ruler of his Family, for he was all of a peece, good at home as wel as abroad.

He had bin in his time the husband of two wives, both of them Ladys of very great marke for honour, and vertue; The one, is long since with Christ; the other, he hath now left a desolate and disconsolate Widow, who will early and sorely misse the indulgent arme of him to lean on, who was always ready with great prudence, and tender care to support and cherish her while she travelled long through a wildernesse of griefe and sorrow for the losse of an onely son, til now (poor Lady) one terrible wave of griefe hath overtaken another, that if God prevent not, she is like to be swallowed up of sorrow. I dare say, her teares will plentifully tel that he was a loving husband.

I might say much how deare and discreet a Father he was to his Children, but it may be it will be more proper to lay my finger on the orifice of this sore, least I make those wounds of sorrow bleed a fresh, which have bled too much already; I will onely say thus much, that I shall ever hope the World shall see that the fruits of vertue which the branches of his Posterity shal beare, will make it appeare to the world, that the dew of Hea­ven watered the root, and that he was carefull as well to main­taine a hopeful nursery of vertue in his Children, as an abundant fruit-yard in his owne conversation.

Lastly, how ingenuously faithfull he was to his friend, I will leave them to tell, who will hereafter more sensibly feele the [Page 24] blow that death hath given them, on the heart side by his losse, then now at present; he was incomparably courteous, discreet, and usefull, so that they who did not arrive at his friendship, could by no meanes count him an enemie.

Now I had best draw the curtaine here, for the further wee goe, wee doe but increase the number of our losses, and Deaths spoiles.

I have said a little, and it may be many of you will say, you could have said more, and so could I, and he deserved it; but time would faile, and I intend this onely as an inscription to his memory, not as an hystory of his life,

It now remaines only, that we turn our lamentations into prayer, that God would make his worth and vertue golden spurs to us, to walke in the same path, that when we have sought our good fight of faith, and finish­ed our course, we may as

He enter into peace and rest in our beds, each one walking in his uprightnesse.