〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, OR The Saint's worthiness AND The world's worthlessness, Both opened and DECLARED IN A SERMON preached at the Funeral OF That Eminently Religious and highly honoured Knight Sr. NATHANIEL BARNARDISTON. Aug. 26. 1653.  
By SAMUEL FAIRECLOUGH, Pastor of the congregation at KETTON.  Pro. 12.26. 
The righteous is more excellent than his neighbour:  
But the way of the wicked shall deceive him.  1 John 5.19. 
We know we are of God: But the whole  
World lieth in wickedness.  Aug. Epist. 45. ad Arment. 
Laudandi sunt atque praedicandi, qui non sunt dignati etiam cum mundo floren●e, florere.  
London, Printed by R. D. for Tho. Newberry at the Three Lions in Cornhill, near the Royal Exchange. 1653.   

 portrait of Nathaniel Barnardiston 
Qui obiit a 4 Decemb. 1677 Aetatis 84.  F. H. Van Hove. Sculp:   

To the right worshipful and truly honoured Lady, the Lady JANE BARNARDISTON;  
As also To the right worshipful S. Tho. Barnardiston Knight, Mr. Nathaniel Barnardiston, and Mr. Samuel Barnardiston Merchants in London, Mr. Pelatia Barnardiston, and Mr. William Barnardiston Merchants in TURKEY, Mr. Arthur Barnardiston Merchant in LONDON;  
Together with the most virtuous Ladies, the Lady Anne Barnardiston, the Lady Anne Rolt, Mrs. Jane Brooke, Mrs. Elizabeth Barnardiston, and M rs. Thomasin Barnardiston.  
MADAM,  
IF any one who is a stranger to your Family, shall (upon the sight of these eleven Names subscribed under your own) inquire as Esau once did, when he beheld the very same number following his brother Gen. 33. and shall ask with him, who are these with thee?  
Your Ladyship may answer either as Jacob then did, These are the children which God of his grace hath given me; they being all of them pledges of God's grace unto you, as also heirs of the covenant of grace by you, and many of them approved vessels of grace in themselves, and patterns of grace to others: or you may use the words of that incomparable Lady Cornelia, when she presented her sons to the Commonwealth, and answer with her, Haec sunt mea Ornamenta, These are my Jewels, these are my Ornaments; Gracious children being the Crown of 〈…〉 rents, whilst like pure & pleasant streams they show the purity and excellency of that fountain front whence they did arise & spring.  
But if yourself (Madam) shall inquire of me why I thus subscribed them, my answer shall be this, That I was very sensible of that deep wound which the Lord hath at this time made in your sorrowful and mournful heart; and withal I was convinced what great care & cautelousness was to be used in applying comforts unto it, least ungentle handling thereof, in stead of a cure, should cause it to bleed afresh. I also knew that cordials can never be more tenderly and acceptably presented to any parents bleeding heart, then when they are brought by the gentle and officious hand of their dearest children. And for this reason have I annexed their names to yours in this dedication, that with one and the same cast of your eye you may discern the matter of your joy and sorrow joined both together.  
In this manner I observe the Lord himself comforting his Orphan Church, Psal. 45.16. In stead of parents shall be thy children, whom thou mayest make princes in all the earth. Thus likewise doth the Lord Jesus comfort his disconsolate and sorrowful Mother, Joh. 19.26. Woman behold thy son, speaking of the beloved disciple. Yea so does the same son & disciple comfort his own heart, in all his sufferings and afflictions, 3 Joh. 4. I have no greater joy than this, to see my sons walk in the truth.  
Madam, you have the same cause of joy, & I doubt not but that if your Ladyship would seriously consider of God's love to you in this mercy of your posterity, I doubt not but that as there is no joy so great, but the thought of one gracious child does much exceed it; so there is no sorrow so bitter, but that the consideration of so much piety and obedience as your Ladyship may discern in so many of your children, would abundantly & sensibly sweeten & allay it.  
If you therefore, worthy Gentlemen, and virtuous Ladies, shall further demand to what end your names are thus inserted, give me leave to answer you by relating to you what I have read in Aristotle, that great Philosopher, who tells us of Archilochus, who being desirous to give some prevalent & effectual counsel and advice to Lycambes, whose father was dead, did while he was writing his admonitions, by an elegant prosopopoeia bring in his Father, & so put his pen into his Father's hand, that Lycambes might receive those instructions from one, who by his very relation, was much more probable to prevail, than himself. I have also met the like passage in Cicero, that prince of Oratory and eloquence, as the former was of Philosophy; that he being to read a lecture of modesty and temperance to his friend Clodia, raised up her father Appius Cajus from his grave, and in his name delivered his directions to his daughter. Both of these in this practice of theirs intimating, that neither the wisdom of the one, though the deepest Philosopher, nor the eloquence of the other, though the choicest Orator, is so effectual in the hearts of children, as the voice of a parent, which is much more persuasive and powerful than any other argument or Rhetoric.  
Upon this consideration it was that (being by all your earnest and conjoined importunity overcome to give you a copy of that counsel & admonition, which I delivered at your Father's funeral) I have chosen first to present it to your dearest Mothers hand, and thereby to reach and hand it unto you, that so it may be entertained with authority & efficacy; that as in times past you obeyed your Father's instruction (according to the command of God Pro. 1.8.) so now for all times to come, you may fear to forsake your Mother's teaching, being thus conveyed unto you. Instructions that are only spoken with the tongue are transient, and for the most part are terminated with the glass: but directions that are written, are much more permanent, and many times, while thy receive and take one Impression, they also make and leave another. Last of all, as to myself, this conjoined dedication appears not at all arbitrary, but necessary: for as the incitation to publish them, was from the solicitation of you all; so the end intended therein was the service of you all, and the obligation necessitating my consent thereunto was the united love of you all.  
For I must (and always shall) acknowledge, that that God of my mercies, who granted me to find so great, & so large a portion of love and favour in the heart of him whom the Lord has now taken into his own bosom, and also in the heart of you his dearest Lady; hath likewise inclined the spirits of all you his children and posterity, to manifest a singular and extraordinary affection unto me, which although I acknowledge myself altogether unworthy to receive, and absolutely unable to requite, yet I hold myself for ever obliged to embrace every opportunity that is offered, to make my acknowledgement thereof unto each of you.  
And therefore have I greedily laid hold on this occasion now offered to me, lest if I should have neglected this advantage, I might never have had the like again, by reason of my declining age.  
I cannot therefore but hereby give a public testimony before the world of my serious apprehension, & deep sense of those engagements, which both you, most honoured Lady, & also every one of you, renowned Gentlemen and Ladies, have laid upon me, and also declare myself so firmly obliged to this whole Family, that I am extremely desirous to the uttermost of my power always to approve myself,  
Madam, your Ladyships and your posterities Most devoted, faithful servant in the Lord JESUS, SAMUEL FAIRECLOUGH.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or The Saint's worthiness And The world's worthlessness.  
A Funeral 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 public 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 always attended with honour and admiration; according to that of the Orator, 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 only a motive and an engagement to the performance of the like by the attentive auditor but is also in great measure the very Guerdon and reward itself, which is justly merited by the deserving actor: 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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, & wilful 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 eminency, and exalted above the standard of the world's 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 worthiness, and the world's worthlessness.  
Both these are weighted, (as Beza notes upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in a pair of Scales and Balances; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de iis dicitur quae appensa ejusdem ponderis inveniuntur, Beza in Rom. 8.18.  the standard and beam, at which they are tried, is the wisdom and valuation of the Lord himself, who lays a Believer naked, or clothed only in a sheepsskin, 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 worldiss not worthy of him.  
The words for the substance of them much resemble that hand-writing 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 numbered 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 compass of one hour allotted to this duty, forbids me to meddle with any discourse of the Analysis, coherence, or dependence 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 worthless.  
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 worthless, 
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 worthless, 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 worthless and unworthy.  
2. The persons affirmed to be so worthy, are manifestly described in the words before and after the text;  

1. By their external gath and condition.  
2. By their internal worth and disposition.   
For their external garb and condition it is very low, and mean: for they are here brought forth in leathern coats, foodless, moneyless, easeless, destitute, afflicted and tormented; yea harbourless 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 internal 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 than gold, wherein they excelled, and were thereby dignified and honoured, both whilst 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 unworthiness 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 eternal life, and the rich blessings of the Gospel, for their despising and contempt of it. Thus though the believer, like the Gospel, comes with fullness of blessing, wheresoever he comes; being a blessing to the family where he dwells, as Joseph to Patiphars; to the business wherein he is employed, as Jacob to Laban's; 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 contemns 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 unworthiness of proportion, by un●etnesse and unsuitableness, 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, unsuitable & indisposed to live and enjoy society and fellowship with them; light and darkness being no more opposite, than the Believer to the Infidel, 2 Cor. 6.14.  
3. Indignit as pratii, there is an unworthiness 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 equal and proportionable value, but of fare inferior 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 fare inferior price, virtue, and excellency: the righteous even in such a degree is more excellent than 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 fare higher price, 
The Doctrine propounded.  and valuation upon the meanest believer, than the whole world besides; for of him the world is not worthy.  
The observation being so diametrically opposite to the judgement, practice, and that good conceit which the world hath of its own worth, and so perfectly contrary to carnal reason, and its apprehension, will seem but a mere fiction and chimaera, 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 plentiful 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 practice 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 cloth him but in a sheep or goatskin; turn him out of house and home, to lodge with wild beasts in dens and in caves of the earth; deprive him of money, food, and estate; leave him under all the misery and torments that Satan and his instruments can afflict him withal: 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 daily 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 fare 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 1. By divine expressions.  whereby in the Scripture he doth brand and vilify the men of the world.  
Secondly those titles of honour, and names of excellency whereby he doth advance and magnify 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 than the basest of vermin which they tread upon: no creature in the world so contemptible as they are, except the devils, who are therefore worse than unbelievers, because they made these so bad as they are; and upon the same account unbelievers are worse than the vilest of creatures, because by their sin 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 sons, his firstborn, his heirs annexed with his Son 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, enroled in his eternal word, published by his messengers; and all by his appointment, who as he is greater than the greatest, & wiser than the wisest, and better than 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 gainsayers.  
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 2 By divine actions. In redemption Temporal. Psal. 126.15.   
2. Their remuneration.   
First, their redemption may be considered, first as temporal; secondly, as eternal.  
First, their temporal redemption from temporal 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 material world, and the choicest of all the things and persons therein, for the purchase of them, witness the Prophet, Isarah 43.4. Because thou wast precious in my sight, and honourable, I gave Egypt for thy ransom, and Ethiopia and Seba for thee: which are the places where the greatest abundance of all the world's 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 adds more in the next verse, for saith the Lord, so do I value and prize 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 than all Egypt, Ethiopia and Seba, yea, than men or people; and as the late Comment glosseth upon that Text, God more esteemeth of one of his faithful 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 eternal redemption, 
Eternal.  doth more abundantly verify this; for, saith the Apostle, 1 Pet. 1.19. Ye were not redeemed with silver or gold, but with the invaluable treasure of the blood 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 rejoiceth to give his blood 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 God's estimation is of more worth than 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 only more worthy than 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 kingdom of God, 2 Thes. 1.5. yea, to be clothed with the most beautiful Robes of glory, Revel. 3.4. They shall walk with me, in white, for they are worthy.  
Seeing therefore we have it under God's 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 fare higher price and valuation upon the meanest believer, than 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 vilify God, undervaluing him, not only 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 deify the world and vilify God, whilst 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 equal that God should undervalue the world, to the meanest of his Saints, that undervalue him to the worst of their sins? They that despise the Lord shall be despised, 1 Sam. 2.30.  
2. Do not the unbelieving world account his Saints the filth and scum of the world, 
2 2 His people.  and all things in it, 1 Cor. 4.13. rendering 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 vilify them for the Lord's sake, and the true worth that is in them? and therefore it is equal 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 vilify his Saints for the good that is found in them? what measure they meet is measured to them again, Matth. 7.2.  
Again, 
In respect of the Saints. Magnifying God.  it is equal with God to magnify the meanest believer above the world, because the meanest believer magnifies God, and prefers the Lord above ten thousand worlds; they esteem all things in the world as dross and dung in comparison of him: were it not for such, God should have but little glory in the world be but little thought on, or esteemed: these are they alone that extol his name and glory above others, and therefore he esteems all the world as dross 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 real worth.  the meanest Saint in the world is found to be of more true and real worth, than all the world besides. I would not be mistaken in this, for I acknowledge that worth is a sovereign 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 goodness, 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 spiritual worth is imparted to them, 
Imparted.  being filled with the holy Ghost, Acts 4.31. Filled with all the fruits of righteousness to the praise and glory of God, Phil. 1.11. They are blessed with all spiritual blessings, Eph. 1.3. enriched in all things, in all knowledge, wisdom, 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 than all the world that wants them. Christ by descending into Jordan, raised it above the bounds of a corporal hath, to have the honour to become a spiritual 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, than either silver or gold had that wanted it.  
Every believer is a chosen vessel, and consecrated to God; Paul being such is better than all in the ship with him; and Noah better than all in the Ark, or in all the world besides; in as great degree, as the richest diamond doth excel in dignity ten thousand pebbles.  
Unbelievers are not worth one farthing in God's esteem, nay, they are worse than nought, or a mere nonentity; 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 than 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, prefer 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 only gradual; every believer in time will grow up to be such; but the difference between the former is essential, and so they differ in nature and kind.  
All that now remains is the application and improvement of this truth upon out selves suitable to our present occasion; which that I may the better perform, I shall first apply it in relation to the person whose Funeral 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 than all the world, thence it follows necessarily, that the loss of one of them, is a greater loss, and more to be lamented, than the loss 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, woe 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 flood 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 years after they are dead, and asleep in their graves; then surely it is a duty which we also own 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 ears of others that survive them. The anointing of dead corpse preserves them from putrefaction: a good name is this precious ointment, wherewith God hath anointed the corpse 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 only more worthy than all unbelievers in the world, but also) more conspicuous and eminent than 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 address is to his Right worshipful, mournful, 
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 fare above my power, as to delineate and represent the effigies and beauty of his life and conversation, which, indeed, was in heaven, whilst he was here on earth.  
This must be the work of some divine Apelles, and not mine; for how can the Sun be enlightened by a star, 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 yourselves or the Auditory satisfaction, in declaring either the greatness of your loss, or the excellency of his desert.  
Alas, you yourselves neither do not can yet conceive or understand your own loss, much less the want which the Church of God will find of him many years hereafter.  
And for the expression of his deservings, whence is it, that when yourselves 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 only to signify with these gestures, what you cannot utter with your words?  
Years, I confess, are the best Orators at Funerals, and speak much more effectually than any verbal language can express; yet you having jointly expressed what you can thereby, still confess all of you come short in the proportion to his deserts: how think you then that 'tis possible for me alone to satisfy 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 than he that undertook to represent the beams and body of the Sun, only 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 beautiful 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 Auditors, 
2 2. To the Auditory.  the sum whereof is, that they would not receive the testimony I shall deliver concerning him, as arising only from the strength of mine affection to his person, but rather from the conscience of that duty, which I own to the glory of God and the good of his people's 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 join with the in thankfulness to the Lord for him, (as the chief instrument thereof;) yet rather than 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.  
Only let me further entreat you to consider, that if the most of you, by some days or hours (occasional) enjoyment of his presence in his life time, discerned so much worth in him, 
Near 200 persons met his corpse almost 20 miles from his house, and many thousands attended his Funeral.  that drew so great a company of the chiefest persons in the country to go so long a journey before, and to come again so fare now to honour his dead corpse to the grave: than you may easily guess, that I, who had the happiness to be so near him, and to be intimately acquainted with him, and his family for 30 years together, must needs have more perfect understanding and approved experience of his faith, holmesse, and constant gracious temper, than 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 than the gold of Ophir; which being truly (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 pedigree, or the Antiquity of the Family, the continued descent of to many noble ancestors. Although it be true that from his progenitors 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 worthless world, as well as to the worthiest believe, and so it can have no great excellency in it; all noble blood without grace being tainted: Gain was of the elder house, and Abel of the younger.  
It is my purpose therefore to show how the Lord honoured him in his birth, more than 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 blood 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 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 rank and quality give up themselves to the greatest degrees of licentious wantonness, 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 seize 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 blood of such men with most  things! O then to be crucified and mortified, is glorious, Lam. 3.27.  
2. The matter of his humiliation was eminently remarkable; 
2 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 actual sin, 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 sin, etc. where the greatness and odiousness of original sin 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 privileged 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 actual transgressions.  
3. For the foundation of his faith, 
3 3 Foundation of his faith.  it was more remarkable than the rest; for whereas most men ground their faith upon that which can only 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 Christ's merit, revealed in the Gospel; and a third sort, upon the general offer tendering Christ unto them: his faith was not only built generally upon the evidences of God's 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 only 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 evangelical 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, than most believers usually are all the days 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 practice after his conversion.  
Whether you define a gracious life in David's words, Psal. 119.1. Blessed are they that are undefiled in their way, etc. or in the practice of Zacharias, Luc. 1.74. Serving God in holiness and righteousness all the days of our lives: or with Paul, Acts 24.16. living always with a clear conscience both toward God and man: you shall find his life a copy or counterpane of them all.  
As first, 
In duties of piety.  for duties of piety to God, whether you instance in secret or public 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 equals.  
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 twice every day in secret, twice with some choice friends and servants, besides his Family duties.  
But I am assured by those that seriously observed this gracious Knight, 
1 1 Private.  that it was his practice to humble his soul before the Lord in secret thrice every day, and sometimes oftener, if he could gain opportunity; beside Family duties, and other days of extraordinary humiliation, which he greedily laid hold on when occasion was offered.  
This I can testify from mine own experience, that for many years together, when I was first acquainted with him, I seldom 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 Authors, 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 2 Public.  and then would call his children and others up, that they might have time to prepare themselves for a more reverend attendance upon the Lord in his public 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 publicly dispensed, it was so eminent and reverend, 
Ministry of the word.  that I verily believe, whoever in the congregation have been loser's by his death, we of the minislery have the greatest loss: if the hearers put on blacks, the preachers have cause to mourn in sackcloth; for the godly ministers had not a more faithful and cordial friend, and wellwisher 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 Ministry of England, then stand in greatest power with their enemies.  
When some talked of mortal bloody times, and dark black days coming upon us: he replied, that those would be dark black days indeed, when the lights of the ministry were extinguished, than 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 days 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 loss of the people's 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, than he left it wholly to the better sort of the people in that place, to choose their own Minister and Pastor.  
In his personal attendance upon the word taught, what the Apostle James requires in a blessed hearer, was his punctual practice, for he was swift to hear; he could never satisfy his own conscience, if he were not present to join 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 beg 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 fruitful improvement of the Lords Supper: for the most part he would spend a fortnight, never less than a week before the Sacrament, in his closet, in reading, praying, and examination of his spiritual 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 remiss or regardless in the performance of the duties of equity, or charity, in his deportment to men; but on the other side rendered him much more exact and accurate in them all: for consider him in his carriage towards others in their several relations to him, and you shall have cause to conclude his life as gracious in performing the duties of righteousness unto all his relations, as it was in the exercise of holiness, and the worship of God, and all acts of immediate communion with God.  
Consider him as pater-familias, 
Relative graces. Master of family.  the governor and master of a family, and it may be truly affirmed of him (whilst he was a housekeeper) 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 faithful 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 joined to their governor's care, produced so rare an effect, that truly they made his house a spiritual church and temple, wherein were daily offered up the spiritual sacrifices of reading the Word, and prayer, morning and evening, of singing Psalms 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 master's presence.  
In the relation of an husband, 
Husband.  he seemed to me to imitate the practice of the Lord Jesus to his church, in his conjugal love, protection, and full contentation and delight in her, until he became a pattern and mirror of matrimonial faithfulness and sweetness: and as it was said by one of the Rabbins concerning Methusalah's wife, that she had nine husbands in one, for age and years; 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 filial deportments, declare; or do you receive the relation from me, as I have heard it from them: namely, that he performed not only the part of an earthly father, in the manifestation of all paternal bowels, and tender affection to their bodies; but also executed the office of an heavenly father to their souls, by a continual industry, and serious study for their education in the most exact and strict way of pure and paternal Religion: witness his daily droppings in of most spiritual counsels, and gracious instructions; the grand scope and end whereof was, to stir up and incite them to a strict watchfulness 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 wisdom toward them, that he would never reprove them, much less correct them in his displeasure, but still waited the most convenient time, until which time they seldom discerned that he was angry by any other effect but his silence. And on the other side, he was so ready to encourage them in any acts of welldoing, that usually all his extraordinary respects and savours to them, were dispensed rather as rewards of their duty, than 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 travels 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 withal they had returned profane, or no more than merely civilised, without the power of godliness.  
Again, 
Pater patria.  consider him as a public person, as he was pater patria, a father of his country: 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 country, and the defence of the just liberties thereof, he did not refuse voluntarily to expose himself to a gulf of hazard and sufferings: witness 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 gatehouse, and afterward confined for a long time in Lincolnshire, above sixscore miles from the place of his own usual abode.  
Witness also his fidelity and integrity in the discharge of that greatest trust of all, 
Parliament man.  I mean his service to his country 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 people's 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 pass, that no sooner was one to be chosen, who should be entrusted with the power over the lives and estates of his country, 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 greatness; nor out of any self-end, to raise his own estate by exhausting the public treasury, or to enrich himself by other men's ruin; nor out of lofty arrogancy, that he might dominear and trample upon his neighbours in the country, under pretence of the privilege of a Parliament man; much less to abuse that place to an impunity, and sheltering of himself in riot, excess, pride, and lasciviousness: 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 King's portion, Absaloms' sacrifices, or Achitophel's policies or treacheries.  
2. As all these graces, and their exercises in his gracious life, 
Personal graces.  had their tabernacle in the Sun, were open and manifest in his course towards others; so also his personal virtues and perfections, which, as so many rich jewels and minerals 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 broke 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 graciousness of his speech, so free from the least unsavouriness, beasting or passion, that on the other side, nothing but love, sweetness, and modesty, as so many pure streams, flowed from the pure fountain of his heart, still ministering grace to the hearers; so fare from the least appearance of lightness 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 add the gravity and reverend awfulness of his presence, especially in execution of Justice: of which I may say, 
Greg. orat de laude Basilii.  as it was of Basils' countenance, whilst he was performing holy exercises, namely, that so much divine majesty and lustre appeared therein, that it made the Emperor Valens tremble to behold it. And in like manner his severe deportment was so effectual, that it banished from his presence all those scurrilous and sordid gestures and practices, which the impudence 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 & easiness to be entreated, with a great yieldingnesse of spirit, even to inseriours, when any good might be done thereby; and yet also a strong resolute unmovablenesse and steadfastness of mind, in opposing all evil in whomsoever, superior or other, in the cause of the Lord: so that he was truly that which is reported of Athanasius, Magnes & Adamas; 
Nazianzen.  a loadstone for his sweetness in drawing on good, an adamant for his courage and stoutness 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, rendered him (not only to me, but) to all that were intimately conversant with him (like Chemnitius) caput Veneris, & gloria Christianorum, 
Melchier Ad in zira them.  the beauty of grace, and the glory of Christianity; which, as so many precious jewels, adorned him, and presented him gracious and honourable to all men whilst he lived, and being dead, (as so many redolent flowers stuck upon his hearse) give such a pleasant and odoriserous savour in the nostril of all spectators, 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 spiritual 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 departed 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 careful 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 embraced the Lord Jesus in his arms.  
In the disposal of the several portions to his posterity, he doth withal annex and twist in so many heavenly counsels, and precious instructions, tending to their everlasting inheritance, that it rather resembled our Saviour's Testament, conveying the legacies of the covenant of grace, or a heavenly Sermon, than any political instrument to dispense only 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 sickness.  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 joys of the other world, and the vanity and emptiness of all things in this, as the things most suitable 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 carnal 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 removal 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 public ordinances,  
He one Sabbath morning observing the persons in the Family were he lodged, preparing themselves to join 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 sons, and others, as they came about him.  
The week before he died, he was persuaded in respect of the extremity of his pain, once or twice to go to bed before Family prayer: but the night following being again persuaded to it, he told them he would not be entreated 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 jacob's 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 worldliness and vainglory; showing what a vast difference there was between a gracious humble man, and a proud graceless man, both in the estimation of God and man.  
Secondly, persuaded 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 timorousness, and shirking from the truth, by reason of the oppofitions of the times against the Scripture-power of godliness, showing the danger of complying with man against God.  
Fourthly, he commended them unto the word of God's grace, and the word of grace unto them, requiring them to be constant in reading the Scriptures, and to join prayer thereto for a blessing before and after.  
After these counsels, one of his sons (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 plainness, 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 wisdom.  
All that I shall therefore now add further, 
Peaceable and joyful departure.  is nothing else but the signification of that abundant ravishing peace and joy that he departed withal; wherewith his heart was so filled that he could not hid it, but declared it to all that inquired after it at several times.  
First, to his second son, who observing him to grow faint, did desire him to cheerful: to whom he answered, Son, I thank the Lord I am so cheerful in my heart, that I could laugh whilst my sides ache.  
Then to his brother then present, and enquiring 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 son, who being called unto his father, and enquiring 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 spoke 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 partial, saying, I have only held out the flowers, but hide 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 fare was his heart drawn out in this kind to the relief of the poor, that it hath extended his hand by his last testament, as fare as the poor in new England, unto whom he hath given a very considerable sum, 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 sin, or any other actual evil course, that for thirty years 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 worshipful 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 expels 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 than this world contains.  
I know where hearts have been knit together, they cannot be rend asunder without pain. I find no fault with natural 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 son's 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 father's 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 loss of friends cuts us, but our hope of receiving them again healeth us: the Egyptians mourned 70 days for Jacob, and Joseph his son mourned but 7. Gen. 50.3. the reason, they mourned without hope, but Joseph believed his father's present glory and future resurrection, and this gave him comfort.  
The same glory he now enjoys with Jacob, who whilst 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, whilst we are weeping here; he is triumphing whilst we are sighing. If you weep with those that weep on earth, rejoice also with him that rejoices 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 than 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 pedigree, and he reputed an Egyptian, even the son of Pharaoh's daughter, and thereby have hopes of a kingdom, 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 than the former: in like manner I am persuaded you see more ground to glory that you are descended from your father's loins (who was so gracious) then if you had been born heirs to the greatest Potentate of the earth, if he were graceless.  
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 practice 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 parent's weakness; so a gracious posterity like pure streams, demonstrate the purity of the fountain from whence they are derived.  
children's grace and piety is not only a comfort to parents whilst they live, but also a glory unto them when they are dead: so was Eliakim, of whom you may read, Isa. 22.22. where the Spirit of God affirm that he was a throne of glory to his father's house. I saw a letter which one of you (since your father's death) wrote from London to your brother in the country, wherein was this expression, viz. that he balancing his father's gain and glory which now he enjoyed in heaven, against the greatness of his own loss 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 father's glory above his own content. And therefore as you rejoice in the increase of your father's glory in heaven, so labour the augmentation of it in earth, in being with Eliakim, a throne of glory to your father's 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 father's 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, whilst 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 blood 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 jewels of his graces, set them in rows on the breastplate of your heart, and so carry his image about the world in your lives, that all spectators 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 engage you all, who are the branches of this noble vine, to become fruitful 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 father's 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 practice.  
Boleslaus the fourth King of Poland used to hang his father's 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 kiss it, wishing he might do nothing unworthy of his name. The like do you in bearing his name for a remembrance before the world, until 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 spectators.  
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 covatreys' great loss in the death of your father, and make way for your friends to comfort those sorrowful hearts that mourn for his death. 
Ambros. in obit. Theo.  As Ambrose in his Funcrall oration for Theodosius, thus cheered 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 loss of his worthy Patriot, that his graces yet survive in his son.  
Nay, if you shall severally and joincly second your father's piety integrity and zeal for the cause of God and your country, I may then add that consolation to your lamenting neighbours, which Eusebius reports of Constantine's children, after their father's departure; they lived so holily, that the people said they had now may Constantine's for one before, they had Constantine multiplied: so we also hereby may say we have may Sir nathaniel's for one, or Sir Nathaniel multiplied and enlarged, whilst 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 truly (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 Orators, one succeeding the other; what height of excellency must it needs be thought, that the power of Regligion and holiness 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 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 rank and quality than 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 Auditors come unto him, which were not usually before him, took then occasion to apply himself unto them, Matth. 3. His practice shall be my warrant and encouragement to address 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 only way is this, to add the nobility of grace to the nobility of nature: for seeing the meanest believer is of more reputation with God than all the world besides, it doth follow, that the way to true honour is to become a true believer.  
By faith the elders obtained a good report: not only a crown of glory after their death; but estimation and honour from God whilst they lived, as is manifest the whole chapter before my Text. Faith makes the meanest believer of more worth than an Emperor. 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 Jewel set in gold makes that much more conspicucus which was beautiful before; so holiness adds to the splendour of birth and estate, the enemelings of grace and glory. Be therefore humbly entreated to crown the emmency of your birth and fortunes, with the glory of spiritual excellencies.  
I am the more earnest and serious at this time, because the present pattern before you shows 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 only for such as have little to do, or to take to in the world. He only 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 Christ's yoke.  
Nay some of them (who are not ashamed of their oaths, blasphemies, beastly uncleanness, swinish excesses, but glory in them, yet) account sanctification of Subbath, hearing the Word, constancy in prayer, to be their disgrace; and esteem 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, etc. I was ashamed of my modest, and blushed that I was not past blushing. And Salvian even with tears complains 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, lest 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 days: 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 Worships? The CENTURION thought his house too mean and unworthy to receive Christ into it; but these men think Christ house too mean and unworthy to receive them.  
Do 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 ministering spirits to attend his members? and is it the highest glory of the Trinity to be accounted holy, gracious, pure, abundant in goodness? and shall sinful dust and ashes, because of a little precedency in birth, or estate, account holiness, purity, goodness, their dishonour and disparagement?  
It was the saying of Ignatius, antiquit as mea, nobilitas mea solus Christus, Christ is my only nobility, and antiquity: but these say, my nobility and antiquity is mine only Christ: and  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 yourselves is to exalt Christ above yourselves, who raiseth the meanest of his saints to a greater worth than all the world besides.  
You see, Gentlemen, that neither the Lord Jesus, nor his servants do envy your honour, or greatness, much less 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 lain all your to have lived in your Palaces, and been said at your fullest tables: for  
1. 
Motives.  All your births and high estates (at the best) are no better things than the Lord bestows 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 fuel to feed your Justs, and provocations to a more impudent and uncontrollable 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 nasty sores, and crawling vermin? Such are most men's estates.  
2. The higher your places are, the more notorious and conspicuous are your vices. Gre●mens offences are no more hid than the spots in the Moon, or a sore in the face, which is a greater deformity, than a wound or sore in another part of the body. Nazianz. orat. 1 the fug. saith that nobilis improbitatis not am effugere non potest, nisi multum antecellit, a great man shall never avoid the brand of Impiety, except he much excel in sanctity. 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, be looks for much again: the move your talents, the greater your account. Honour, birth, estate, are great blessings in themselves. Great men may be fare greater instruments of service for God and his Church then other, because they have fare more power and advantages by their places, to defend themselves, and encourage others, in promoting the glory of Christ. As God made not flowers for toads and spiders for to draw poison 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 Lord's advantage.  
There is a day coming (Gentlemen) when the Lord will not only call you to an account for the principal 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 fail, 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 rational men have branded Domitian, who (being a king) spent his time in catching flies; oh! how much more will the Lord pour out confusion upon those who improve their places in spending whole years, and consuming nights and days in completing their lust and methodizing their sinful ways to an exactness: & profundity of voluptuousness! 
Amos 9.7  these courses render his Soul an Ethiopian & Black-more, whose body is clothed in joseph's parti-colcured coat, or the rich arras of Egypt.  
4. Consider the only way to improve your greatness for you higher honour is to contemn it, yea lose it, and deny it for the Lord and his service. Thus Moses improved the honour, title and dignity to be styled Pharaoh's ●on, even by refusing it: it was therefore that he was raised to the title and dignity 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 Father's pleasure, namely, when he was in he form of God, & knew it was to robbery to be equal with God, yet made himself of no reputation, and humbled himself to the death of the Cross; &  God highly exalted him, & gave him a name above every name, Phil. 2.8, 9 and if you shall be persuaded to do so with your honours for Christ as he did with his honour for you, namely to despise it for is cause & the cause of religion, and humble yourselves, 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 sat 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 than all the world besides.  
FINIS.