The Israelite Indeed.  
A SERMON Preached at the FUNERAL OF MARK COTTLE Esq LATE Register of the Prerogative-Office, on Thursday, Jan. 5. 1681.  
By SAM. FREEMAN, M. A. and Rector of St. Ann's Aldersgate, London.  
LONDON, Printed for Edward Gellibrand at the Golden Ball in St. Paul's Churchyard. 1682.   

To the deservedly honoured Mrs. Alice Cottle, late Wife of Mark Cottle Esq; deceased.  
Madam,  
BEing much importuned by some Friends that were present at the Preaching of this Sermon, to make it public, I have at last, not without a great deal of reluctancy, yielded to it. I confess, the Arguments they used were not inconsiderable, (viz.) that, 'twas fit the memory of so excellent a Person should be transmitted to Posterity, and that I ought to contribute what I could to the reformation of this lose and vicious Age, by setting before them so rare an Example of Virtue and Goodness; But being conscious of my own inability so lively to draw his Picture, as to make it fully to represent him, or in any tolerable degree be useful to others, I had withstood their Arguments as well as their Request, but that I was informed the thing would be acceptable to you also, to whom I must acknowledge my Obligations to be so great, that I am put beyond the possibility of declining any thing that may be grateful to you; such therefore as it is I present it to you; I know the hearty love you bear to the Subject will be inducement enough to you to excuse the meaness of the Dress it comes in, and if it proves of any advantage, to the Interest of Religion, to promote Truth and Righteousness amongst men, I shall not repent the Publication of it. I am ever,  
Madam, Your most humble and most obliged Servant, Sam. Freeman.   

The Israelite Indeed.  St. JOHN I. 47. Behold an Israelite indeed, in whom is no guile. 
COncerning Nathanael, the Subject of what is here said in the Text, these Four things may be considered by us, Who he was? What was his Country and Profession? What the manner of his Conversion? And what's the sense and meaning of this Character here given him by our Saviour?  
1. For his Person. Several Learned men have concluded that this holy man and St. Bartholomew were one and the same Person, it being usual with the Jews to be called by two Names, their own, and that of their Fathers; So Peter is called Barjona, Joseph, Barsabas; Joses, Barnabas; and Nathanael, Bartholomew; that is, the Son of Tholmai: And that which gives credit to this Opinion, is first, That Nathanael is reckoned up with the other Apostles, to whom our Lord appeared at the Sea of Tiberias after his Resurrection; There were together, says the Text, 
John 21. ver. 2.  Simon Peter, and Thomas and Nathanael of Cana in Galilee, and the Sons of Zebedee, and two other of his Disciples. 'Tis also observed, that, as our Evangelist St. John never sets down Bartholomew in the number of the Apostles, so the other three take as little notice of Nathanael; and as in this Chapter, Philip and Nathanael are joined together in coming to Christ, so the rest of the Evangelists have Philip and Bartholomew.  
2. For his Country. And that we are told plainly in the forequoted place, was Cana in Galilee: What his Profession was, is not so certain; 
Tract. 7. in Joan.  St. Augustin tells us that he was a Civilian, a learned Doctor of the Law; But, if we take him to be the same with Bartholomew, that, which Theodoret, and some other of the Fathers affirm, is the more likely, viz. that not only he, but all the Apostles in general, were Fishermen. God making choice of such mean Instruments to propagate the Gospel, that so his power in carrying it on might be made the more conspicuous through their weakness.  
3. For the manner of his Conversion. We have that in the 45th Verse of this Chapter; he was first brought to Christ by Philip, who told him, That they had found him, of whom Moses in the Law and the Prophets did write, Jesus of Nazareth the Son of Joseph. And when he alleged that no good thing could come out of Nazareth, and consequently that the Messiah could not be born there (as indeed he was not, but at Bethlehem, but only supposed to be of Nazareth, because he was educated there) Philip bids him come and see the Person, and satisfy himself: At his first approach our Saviour welcomes him with this high Encomium in the Text, Behold an Israelite indeed, in whom there is no guile. Nathanael wondering at the Salutation, asks our Saviour, how he came to know him so well, since he had had hitherto no acquaintance with him; Our Saviour answered him, Before that Philip called thee, when thou wast under the Figtree, I saw thee. Convinced with this instance of our Lord's Divinity, forthwith he makes this Confession, Rabbi, thou art the Son of God, thou art the King of Israel. As if he had said, I do now believe, not because of Phillip's saying, but because I have heard thee myself, and know that thou art indeed the promised Messiah, the Person ordained by God to be the King and Governor of his Church.  
4. We are now come to consider the Character here given him by our Saviour. An Israelite indeed, in whom there is no guile; that is, he was a true honest hearted man; a person of great simplicity and integrity; An Israelite indeed, like Jaacob the Father of them, 
Gen. 25. 27.  a plain man.  
For the better and more useful understanding of this Particular, I shall do these two things. 

1. Show you what it is to be an Israelite indeed, A person without guile.  
2. What are some of those Considerations that may engage us to be so. For therefore does our Lord call upon us to behold Nathanael, that so we might endeavour to be like him, and to imitate his Example.    
1. To show you what it is to be an Israelite indeed— etc. In general he's one, whose Principles are right, and whose Actions are conformable to his Principles; who in every case does that, which upon mature deliberation appears most just and fit to him; who squares all his projects and practices by the sure rule of God's Law and sound Reason, and, whom, it is not in the power of temptation, passion or prejudice, to warp from truth, or to bend into any sinful compliances: In our Saviour's words, he's one 
Matth. 22. 37● 39  who loves God with all his heart, and loves his Neighbour as himself; In St. Paul's language, one, whose greatest care 
Acts 24. 16.  and exercise it is, to keep a Conscience void of offence towards God and towards Men.  
But that I may give you the more lively Portraiture of him, and thereby propose him with the greater advantage to your imitation, I shall be a little more particular; and, first, give you an account of his Religious deportment towards God; and, secondly, of his Civil conversation with men.  
I. For his Religious Deportment towards God; and so he is one,  
1. Who is Religious out of good Principles; such as these, that there is an eternal God, infinitely good, wise land powerful, who is in every place, sees every thing, and not only takes notice of our actions, but knows our very hearts, and the most inward thoughts and intentions of them. That this God, as Governor of the World, and Judge of men, concerns himself in all humane affairs, disposes of all events, requires punctual obedience to his Laws, and will justly reward every man according as their hearts and practices bear a conformity to them. By such Principles as these, he is influenced on all occasions; here he gins and here he ends all his actions; thus he considers and proposes to himself; Verily there is a Reward for the Righteous, therefore I'll be just and righteous in all my Deal; the Poor in Spirit shall inherit Heaven, therefore I'll labour to subdue my Pride; I'll forgive the Injuries that are done to me, because he that forgives, shall be forgiven; I'll be merciful to them in misery, because the merciful shall obtain mercy; I'll love my Enemies, because this makes me like to God and fit for Heaven; I'll bless them that curse me, because they that bless shall at last be most certainly blessed.  
2. Whose Religion is inward, in the heart and soul, and not only in the outward Action; whose Religion consists not merely in External Services, or Bodily Exercises, but in an inward good complexion and virtuous disposition of Soul. This is that our Saviour told his Disciples, and in them us, 
Matth. 5. 20.  Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven: The Righteousness of the Scribes and Pharisees was an External Righteousness, consisting of External Rites, as Circumcision and Sacrifices; depending upon External Privileges, as being of the Seed of Abram and Stock of Israel; pretending to an external Sanctity and blamelesness of Conversation; These were the great Doctors of the Jewish Church, and they Expounded the Law no farther; with them no man was a Murderer, but he that sheathed his Sword in his Brother's bowels; no man, an Adulterer, but he that actually lay with his Neighbour's Wife; they thought it no Injustice or Irreligion to return an Eye for an Eye, and a Tooth for a Tooth, to retaliate and revenge in the highest degree; so that, at the same time, their outward man might keep the Law, whilst their inward man broke it. But the Religion of a true Israelite sinks deeper, enters into his Soul, renews his Nature, curbing every exorbitant desire, and suppressing every irregular motion and affection of the Heart; hence, he is said to be 
a Gal. 6. 15.  a new Creature, 
b John 3. 3.  to be born again, 
c Eph. 4. 23.  to be renewed in the spirit of his mind: and to this purpose are those words of St. Paul applicable, He is not a Jew that is one outwardly, neither is that Circumcision which is outward in the Flesh, 
Rom. 2. 28.  but he is a Jew that is one inwardly; and Circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.  
3. Whose Religion is regular and peaceable as well as pure; he never runs away with Objections upon hear-say, nor bespatters any legal Constitutions before he examines them; he scruples not the use of some things that seem inconvenient to him, provided they are not sinful, (there being no Church under Heaven free from all exceptions as to matters of Discipline and Worship) and quietly and prudently submits to the lawful, nay, doubtful appointments of men, rather than the Bonds of Peace and Unity should be broken. He very well knows what a mortal Enemy all Factions and Divisions are to Religion, how, like a Canker, they eat out the Soul and Life of it, and therefore he sets himself with all his might and skill to compose and suppress all religious Differences, and like that brave Roman, is ready to Sacrifice himself to fill up the wide Gulf that men's Contentions have made in the World. All separating Principles he abominates, and thinks nothing too dear a price to be laid down for Peace but Truth and Holiness.  
4. He never takes up a Religion to serve a turn, to make it an Art to thrive by, or a Footstool to climb up to his affected Greatness. He hates nothing more than to see men make Religion a Pander to Vice, and an Engine to give credit to their unwarrantable Undertake; than to see them entitle God to their Villainies, and father their Pride and their Passion, their Enthusiastic Freaks and Delusions upon his Holy Spirit; such are they, who personate the Saint that they may with less suspicion play the Devil; that prostitute Religion to bad purposes, and use it as a paint to make ugly Designs look well-favoured. 
2 Sam. 15. 7.  Such an one was Absolom, who under the pretence of Devotion, and paying his Vows to God, designed and plotted Rebellion against his Prince and Father; such an one was Ahab, 
1 Kings 21. 9  who proclaimed a Fast that he might kill Naboth, and take possession of his Vineyard; such were the Pharisees of old, 
Matth. 6. 16.  what heavenly looks, what devout gestures, what long prayers, what frequent fastings, had they more than other men? you might have found them praying in every corner of the Street, and some of them did almost nothing else but pray; and yet all this did these demure Hypocrites make use of but as a Cloak to cover their Malice and ill Nature, their Rapine and Violence.  
5. As he does not take up Religion out of any worldly ends and designs, so neither does he lay it down upon such. As he despises the flatteries of the World, so he's not afraid of its frowns; he fears not them that can kill the body, and chooses rather to lose all, than to let go his Integrity. How yielding and complying soever he may be in all matters of an indifferent nature, yet in a matter of plain Duty, when the honour of God and the interest of Religion is at stake, he is a man of the most steady and unshaken Principles, whom not all the terrors of his Adversaries can make to flinch or give way. How easily might Daniel, by omitting his Devotions to the God of Israel but thirty days, 
Dan. 6. 7.  have outwitted his Enemy's Malice, and disappointed the Law, that he knew was contrived on purpose against him, viz. That whosoever should ask a Petition of any God or Man for thirty days, save of the King, should be cast into the Den of Lions; yet, what does he? he was neither afraid of theirs, nor the Lion's rage, but although 
Dan. 6. 10.  he knew the Writing was signed, went into his House, opened his windows, and prayed three times a day to his God as afore time. What a little measure of cunning and policy would many times have served to have brought off the primitive Christians, 
Euseb. l. 8. c. 3.  when they were apprehended and arraigned at the bar of their bloody Persecutors? when with money they might either have been excused from sacrificing, or suborned Witnesses that they had done it, though they did it not; when by making Friends, or complying in any the least particular with their Idolatrous Worship, they might have escaped; they chose rather to die, than to be guilty in any degree of dissembling their holy Religion. The time would fail me, should I speak of the unbended Constancy (or as the Heathens styled it,) obstinacy of Ignatius, Policarp, Justine, and those innumerable Armies of holy Martyrs, who, with one word (Christiani sumus) tired out the Cruelties, and vanquished the Tyrannies of their proudest Persecutors.  
Having thus given you an Account of the true Israelite's religious Deportment towards God; I proceed  
II. To represent to you his Civil conversation with men. As he throughly understands his Relations, Duties and Concernments in respect of men, so he's careful to discharge them with no less uprightness and integrity. But here, that I may not be tedious, I must crowd up many Particulars in a little room; He is one,  
Who is immovably Loyal to his Prince, and thinks himself bound to be so by the same Principles, as he is, to be Religious, namely, of Conscience and the highest fear. Wherefore ye must needs be subject, 
Rom. 13. 2, 5.  not only for wrath, but for conscience sake: They that resist, receive to themselves damnation.  
Who is sincere in his words, and whenever he speaks, takes care that his words truly express the thoughts and intentions of his mind. And though sometimes, for good reasons he may conceal his mind, and not at every turn shoot his Bolt, and satisfy every impertinent Enquirer, yet he never denies or minces the Truth when he ought, and is called to declare it. His mind and his tongue ever go together, and without the help of an equivocation or mental reservation, are always found at a perfect agreement with one another. This is that simplicity of Conversation our Saviour requires, when he says, 
Matth. 5. 37.  Let your Communication be Yea, yea; Nay, nay.  
Who is faithful in his Promises, and never fails to make them good, although it be to his own prejudice; as he is careful not to run himself into Inconveniences by hasty Promises, so he is as solicitous to crown them with honest performance; choosing rather to keep his word with loss, than to break it for his advantage. Remembering that God's Promises are Yea and Amen; he's never at ease till his are so too, and it can be nothing but an utter disability in him, if at any time he proves worse than his word. This the Psalmist makes one chief ingredient in the true Israelite, 
Psalm 15. 4.  He that sweareth to his own hurt, and changeth not.  
Who is upright in his Deal; whom no temptations of profit, nor freedon from the fears of discovery can entice, either by fraud or violence, to do the least wrong or injury to his Neighbour; He takes advantage of no man's ignorance or unskilfulness to outwit or overreach him; of no man's oversight or mistake, to turn it to his own benefit; of no man's easiness or confidence in him, to beguile or betray him: The more likely he is to be believed, the more careful he is what he speaks; the less liable to be suspected, the closer he keeps to the Rules of Honesty: So exact is he in his Trading, and so afraid of the unclean portion of Injustice, that he studiously declines all those ways of gaining that have but a bad name, and are only suspected to be evil, choosing rather to be poor, 
Jer. 17. 11.  than to get riches, and not by right.  
Who is above all flattery and dissimulation; he never fawns upon any man's person to gain his favour, nor complies with any man's humour by speaking or acting against the sense of his mind; and although he be a man of great Candour and Ingenuity, of great sweetness and obligingness in his Discourse and Conversation, yet he never speaks, only to please, but to edify, and cares not much what offence his Discourse gives, 
Eph. 4. 29.  so it be useful and according to Truth.  
Who perfectly hates all Slander and Calumny; who is so far from inventing evil things, and falsely imputing them to his Neighbour, that he always thinks and speaks the best of men, puts the most favourable construction on their words and actions, and when an evil Report is brought to him, chooses rather to let it die in his hands, than to add to it, or make it worse in the telling of it. 
Psalm 15. 3.  He backbiteth not with his tongue, nor doth evil to his Neighbour, nor taketh up a reproach against his Neighbour.  
Who is of a tender heart and open hand to the poor and needy: whose Charity consists not in empty good will and good wishes, in unprofitable good words and fair promises without performance, like that mentioned in St. James, 
James 2. 16.  Depart in peace, be warmed, be filled, but giving nothing; but, in good Deeds, in free and liberal Contributions, in an active, 
1 Thess. 1. 3.  expensive, indefatigable Beneficence, called by the Apostle, 
Heb. 6. 10.  a work and labour of love.  
To name no more: Who is true to his trust, and if by the Providence of God he comes to be raised to the Office of a Magistrate, he considers more the duty of his place than the honour and dignity of it; and laying aside all by-ends of popular applause and worldly advantages, not regarding the smiles or the frowns of men, their dislikes or their approbations, sets himself to do that, which in his Conscience he thinketh to be just and fit, most conducive to the Glory of God and the public Good.  
Having thus shown you what it is to be an Israelite indeed, I come now to set before you those Considerations that may engage you to be so. To this purpose  
1. This is the best and most honourable Character that can be given of a man. Therefore it is that our Saviour calls us to behold Nathanael, as a rare and excellent Person. Behold an Israelite indeed. After the same manner does God speak of Job, he brings him in, (if the expression may be pardoned) as it were in a boasting manner, 
Job 1. 8.  Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and escheweth evil? This is the Character of a man that's blessed, and to whom God imputes no sin: 
Psalm 32. 2.  Blessed is the man to whom the Lord imputeth no sin, and in whose spirit there is no guile. The Character of a man that's fit to approach the Glory and Presence of God; Lord, who shall dwell in thy Tabernacle? who shall rest upon thy holy Hill? he that walketh uprightly and worketh righteousness, and speaketh the Truth in his heart. This is the Character, that's given of Christ himself, 
1 Pet. 2. 22.  who did no sin, neither was guile found in his mouth.  
2. The upright man is most likely to find safety and protection in this World. He designing only that which is fair and reasonable, he giving no just occasion of offence or provocation to any, is not likely to meet with many Adversaries, at least not with many such as will prove very mischievous and mortal to him. No Wise man will trouble him, all good men will love him, and so prudently does he manage himself and his Affairs, that those that love him not, cannot easily find an occasion to do him much hurt; Who is he that will harm you, says the Apostle, if ye be followers of that which is good? 
1 Pet. 3. 13.  To this we may add, that his integrity entitles him to the promise of God, and the care of his particular Providence. Righteousness being the Glory of Gods own Nature, and that for which he infinitely loves and esteems himself, cannot, wheresoever it resides, but engage God for its protection: There is a near resemblance, and consequently a kind of friendship between God and all good men, so that it is not in his power not to be good to the good. 
Psalm 11. 7.  The righteous Lord loveth righteousness, his countenance beholds the upright. God is the Governor of all men in general, says Salvian, but especially of those that deserve to be governed; that is, that deserve better than other men. Great was that saying of Hermogenes in Plutarch, The Gods that know all things, and can do all things, are so much my Friends, and so highly concerned for my welfare, that I am never night nor day out of their watchful Providence; whatever I do I have their assistance; whatever I design I have their direction; wherever I go I am under their wing and protection. Now the protection God affords good men is usually by the Ministry of holy Angels. The Platonists tell us, That as men change their Natures, and grow either better or worse, they have the higher or lower Genij or Angels to attend upon them. And so much is said of Socrates' Genius, that it hath filled the Ancients with matter of Discourse and Writing too: This is certain, that all good men are the particular charge of holy Angels; for them do those morning Stars rise and set; for them do those winged Messengers of Heaven go forth and return. 
Psal. 34. 7.  The Angel of the Lord pitcheth his Tents about those that fear him, and delivers them. 
Heb. 1. 14.  Are they not all Ministering Spirits, sent forth to minister for them who shall be heirs of Salvation?  
3. The Upright man is most certain to find comfort and support in the midst of all those Troubles and Calamities that befall him in this World. Integrity indeed is the best Security that can be against them; but so bad is the World, that sometimes an Upright man suffers in it, and that too, for his uprightness; but then his uprightness fills him with joy and peace unspeakable in the midst of them. 
Psalm 119. 16▪  Great peace have they who love thy Law, says the Psalmist, and nothing shall offend them: Not, but that the Winds may blow as fiercely, and the Storm fall as heavily upon them as upon others; but then, they have that within, which others want, a good Conscience and a sense of the Divine Favour, to bear them up from fainting under them. A strong high wind may shake his Branches, and cause his Leaves to fall, may strip him of all his outward Beauty and Glory, but it can never pull him up by the Roots, and make him fall. A violent Storm and a raging Sea may tore his Tackling, and rend his Mast, but he shall escape with little or no damage whilst he sees others sink down and perish. 
Isa. 43. 2.  When thou passest through the Waters I will be with thee, and through the Rivers, they shall not overflow thee. Well might the Apostle call it the 
Eph. 6. 14▪  Breastplate of Righteousness. So long as he is at peace with his own Mind, he has such a Castle of Defence to fly to, when he is beaten out of all other Holds, which no Violence nor Malice can storm and batter; what cares he for all the Threaten of his Adversaries, who knows that his heavenly Father holds their Malice in a Chain, and how fiercely soever they may bark, will not suffer them to by't him, but when it is for his good, for his Spiritual Improvement and Advantage.  
4. The Upright man is in the direct way to Eternal Happiness: At that great and last Day of Reckoning, when all the deceitful Works of Darkness shall be discovered, and all mysterious Wickedness shall have its Masks pulled off; when persons and things shall appear, as they are, without any Varnish or Paint to set them off; when all perverse Intrigues shall be unravelled, and all practices of unjust and malicious Guile be exposed to shame; when no man shall deceive God, as he did Men, with a disguise of Piety, nor no Wolf in Sheep's clothing steal on his right hand; then shall the Righteous man stand forth in great boldness, his Case shall be rightly stated, his Person fully cleared from all slanderous Aspersions; what he hath done shall be approved; what he hath lost shall be repaid; his Mistakes and Infirmities shall be overlooked and pardoned; his Alms and good Works shall be remembered and abundantly rewarded. 
1 Cor. 4. 5.  God will judge the secrets of men, and make manifest the hidden counsels of the heart, and then shall every man have praise of God. 
Psalm 37. 37.  Mark the perfect man, and behold the upright, for the end of that man is peace.  
What I have here said of the Upright man in general; 'tis most easy to Apply. I believe it hath been done all this while by them that knew the Virtuous and Generous Mind that lately inhabited this Body. They know the truth of all I shall say, and much more that might be justly said in his Praise and Commendation.  
To pass over the Quality of his Birth and Extraction, although he had the Blessing to be descended from a Worthy and Ancient Family, whose Zeal for God and his Church, as well as the Advantages of Birth and Estate made them eminent in their Country.  
Not to mention likewise the Natural Endowments of his Mind, though they were much above the rate of ordinary men's; in whom was found so happy a Conjunction of a tenacious Memory and strong Judgement, of a sharp Wit and piercing Understanding, that it made him excellent in his Profession, admirably accomplished for a discreet dispatch of Business, and a most useful Member to the Public in his Generation.  
Not to insist on these, I choose to speak of his Moral qualifications, and these the rather, as being in the Judgement of Christ himself, most deserving our notice and observation: Here then also you may behold an Israelite indeed, in whom there was no guile.  
I need not tell you, that His Profession was that of the Reformed Religion, as the Doctrine and Discipline of it is established by Law in the Church of England; and indeed, if a constant and devout attendance on the Worship and Service of God, a passionate Zeal for his Church, an uncessant Care for its Prosperity, an universal love and concern for all that owned it, be any convincing Arguments of a man's Sincerity in his Religion, never was there any Person who gave a clearer testimony of it, than he did. Such was his love to all public Solemnities of Worship, that he seldom faied (unless prevented by Sickness or most indispensable Occasions) to be present at them; and so humble and devout was his Carriage and Demeanour in them, that 'twas hard for any person to observe it, and not to be warmed and excited by his Flames. So steady and devoted a Member was he to this Church, that he could not speak of its Dangers without some disturbance to himself, nor mention its Divisions without tears; How unwearied was he in his Endeavours to promote its Interest, to win upon its Enemies, and to encourage its Friends? Amongst others, the Clergy and Ministers of it had not the least share in his esteem and affection; he never seemed more cheerful than when he was in their Company; never better pleased than when they were at his Table: To all men he was very Courteous and Obliging; but 'twas here that he showed his respects with delight and complacency.  
Answerable to this his Behaviour towards God, was his Conversation with Men. It would be too tedious to name all Particulars; therefore not to mention the Virtues that are more common, those that shone brightest in him, were such as in this lose and distracted Age, are not to be found in many, I mean, his Loyalty to his Prince, and his Charity to all that stood in need of it.  
His was true primitive Loyalty, without any Roman Shifts or Jesuitical Evasions or Fanatical Distinctions, holding himself obliged in all Cases that are not sinful, actively and cheerfully to obey, but in no case and for no reason whatsoever, to resist, Authority. He was the man, that instead of finding fault with Governors, sought God for them; instead of scanning and censuring Acts of State, earnestly implored God's direction of them; instead of venting complaints about the state of things, daily petitioned God for the Setlement of of them in good order.  
And of the same genuine stamp was his Benevolence and Charity to his Fellow-Subjects, which he on all occasions manifested, by composing their Differences and relieving their Necessities. These were more than any thing his daily business, his Meat and Drink, his Pleasure and Recreation: In his younger years, when he practised, what pains would he take to lose a Client, and to prevent a Law Suit? How ready was he at all times to take up Quarrels, and how unwearied, till he had put an end to them, never meddling with other men's business, but only when 'twas to oblige them, or to make them Friends?  
To this blessed work of making Peace, did he add that other of showing Mercy. His Charity was very large and diffusive, not confined to his Kindred and Relations, but flowing in several Channels, to all that needed it, to more than asked it, most of all to the Widows and Orphans of such, especially Churchmen, whose narrow Fortunes, or untimely deaths, whose Fidelity to the Crown, or Sufferings for the Church, had disabled them to make any better provision for them; a considerable number whereof, as I am credibly informed, had the greatest part of their Livelihood, if not their total Subsistence from him. And as he lived daily doing good, so was he not unmindful to leave sufficient Evidences of his kind and charitable Disposition at his Death, having bequeathed, almost to all the places where he had spent any considerable part of his Life, several large Legacies either for the Poor's Relief, or other pious and public Uses. In sum, such was his uniform and comely Demeanour, such his compliant and inoffensive Conversation, such his fair and punctual Dealing, such his universally-loving and benign temper of Mind, that they deservedly begat in all that observed him, a very great esteem and veneration for him, insomuch, that it's not easy to name the Person, that had more Friends or fewer Enemies.  
I have but one thing more to add, which yet gives a farther lustre to this excellent Person, and that is, the admirable Patience and great constancy of Mind, wherewith he endured his Disease, encountered Death, and triumphed over it. For any man to bear misery well, has been ever accounted so great an honour, that some of the Ancient Heathens have too extravagantly thought, it equalled men to God himself, who is not capable of Misery; That (says one of them) is truly Divine, to have the frailties of a man, the security of a God. Now in all the time of his long and painful Sickness; who ever saw him discomposed? who ever heard an impatient or discontented word from him? It was my happiness to be frequently with him, (I call it so, there being very much to be learned from his example) at all times I saw great cause to admire his Faith towards God, his Zeal for his Church, his constancy of Mind, his contempt of the World, his willingness to die, and his cheerful hopes of Eternity. And in this serene and undisturbed temper of Soul, full of Faith and Hope, he fell asleep, and exchanged this Life for a better. Now farewell pious and virtuous Soul, the Poor's Relief, the Widow's Patron, the Church's Friend, the King's Loyal Subject, and Gods most faithful Servant. May thy Name and Memory ever live in our breasts! And may thy Virtues and Example be ever fruitful in our Lives! That so at the great and last day we may meet together again in unspeakable Joy, where Sin and Sorrow and Death shall be no more. Which God of his infinite Mercy grant, etc.   

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