A SERMON PREACHED AT THE FUNERALS Of that Worthy Personage GEORGE PUREFOY The Elder of Wadley in Berks, Esq Who was buried by his Ancestors at Drayton in Leicestershire, April 21. 1661. By Jo. Hinckley. Quid in obitu dolendum? cum ad vitam miseriarum expertem proficiscitur; ubi nulli plagarum dolores: mortui potius superstites misereantur, ut carcere inclusos. Greg. Nyss. Ser. de mortuis, p. 586. LONDON, Printed for T. Basset in S. Dunstan's Church yard in Fleetstreet. 1661. Gen. 25.8. Then Abraham gave up the Ghost, and died in a good old age, an old man, and full of years, and was gathered to his people. IT is observed of St. Paul, that in the Entrance of his Epistles, like a complete Tertullus, or ready Orator, he did first Captare benevolentiam, & demereri populum, that is, insinuate himself into the good opinion, and liking of the people to whom he wrote: courting them (as it were) with winning terms, and appellations; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beloved, my Son Timothy, and the like: exstolling their Faith, Love and Saint-ship: melting them too, with kind and hearty salutations, Grace and Peace. St. Luke also, that learned Evangelist, gins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most excellent Theophilus: And St. John ushers in one of his Epistles, dedicating it to the Elect Lady; These were all expert fishers of men, and so well knew how to bait their hooks that they might catch the Souls of men. That doctrine is swallowed most sweetly, and that Sermon digested most sound, which is wrapped up in a sugard, and savoury conceit of the Preachers worth, learning, affectionate tenderness and integrity. Imagination here is most operative: This subdues the hearts of men unto the obedience of the word, as once the very fame of Alexander did not a little conduce to the conquering of puissant Armies. Fain would I (at this present, at this Solemnity in this Auditory) observe the method, and walk in the footsteps of so grand Exemplar's; I mean, I would gain your Penelope, by the assistance and conspiracy of your own Maids: Captivate your judgements and wills to the attention, and embracing of the ensuing discourse, by the innocent Lenocinium, or harmless treachery of your own affections. To this end, I shall levelly the Artillery of my weak Rhetoric, make my Battery and invasion, first, upon you my Friends, Neighbours, & countrymen, you that like the Sons of Israel, have accompanied our Father Jacob, Patrum Patriae, a Father of our Country, hither to his Mamre, his Cave of Macpelah: you, that like those devout men, Acts 8. have brought Stephen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed our Crown, our Glory to his burial. And now me thinks, I could gladly descend this Mount, and go aside with you into the Valley, of Baca, or to Mizpeh, to draw water; full buckets of water, at the Conduits of our eyes. I could even deal with you as Jacob did with his Son Joseph, Gen. 46.28. Fall upon your necks, and vie tears with you, until we have made a great mourning, as once was made for the death of Josiah, setting all our notes to the tune of Hadadrimmon. For Alas, Sirs! what a poor desolate viduated, enfeebled, gloomy Country shall we find at our return? After we have parted with such a Father out of our Israel, such a Stake out of our hedge, such a Cedar out of our Lebanon, such a Luminary out of our Hemisphere. But whither am I now going? It is time to break through this cloud; and to stop this tragical vein. My ay me at first, was not so much to condole, as to congratulate with you, and to thank you for your company, in the deads' behalf; you have done the greatest favour, that either he was capable to receive, or yourselves to bestow: we can but bring our friends to the grave, and there for a time we must leave them. You also the Natives, and Inhabitants of this place, let me preface and bespeak you in a word, or two: A Stranger to Strangers; Sirs, although we enjoyed the company of this worthy personage, & gratias agimus, quod illum habere meruimus; may we never be unthankful to God, Bernardus in Cant. Ser. 26. for the society of such a neighbour! yet his thoughts were much upon you; and his discourse frequently off this place, and at last, he bequeathed part of himself to you: His Body to rest with your bodies, his Bones with your Bones. So King Edward the first in our own Chronicles, signifieth his great affection to the Holy Land, by ordering his heart to be buried there, after his death. And as the place of Homer's birth was thereby made famous and illustrious, so shall this village receive no small honour from this Hero's birth, and burial: Tell me now, Can we be but too welcome, that have brought such a legacy along with us? Can we be but too welcome, that have brought the rich spoil of our own Country to adorn your Temple? But I must supersede these complimental insinuations: I must leave the Son too for a while, and come to the Father, for here are no less than two funerals: The first of Abraham, the Father of the faithful. The second of this Son of Abraham; But it is fit the Father should have the precedency: Then Abraham gave up the Ghost, and died in a good old age, an old man, and full of years, and was gathered to his people. Though the foregoing verses acquaint us with Abraham's Testament, and therein his great care in disposing and settling his outward estate, to prevent differences, and controversies among his posterity, lest tedious suits should be entailed upon his Children, together with his Land, and his other substance. And this hath been the providence of Hezekiah, and many other Saints, to set their houses in order, before they have gone to the place where all things are forgotten. The manner of his Will is also very observable, He gave all that he had unto Isaac, v. 5. yet this cannot be any plea; much less afford any excuse, or patronage, to such cruel and injust Fathers (whose younger Children far no better than their Hogs, as once was said of Herod) who either for light causes disinherit their Children, or else make one of them a Gentleman, and leave other beggars, for Isaac was the only Son of Sarah his lawful and legitimate wife, his other children were the Sons of Concubines, v. 6. Now Concubines were for the bed indeed, but not for the honour of the family, taken without espousals, and so might be put away again, neither could their Children inherit. Therefore Judg. 11.2. the Sons of Gilead told Jephtah, He should not inherit in their father's house, because he was the Son of a strange woman. To this St. Paul alludes, Gal. 4.30. The Son of the bondwoman shall not be heir with the Son of the Freewoman; They only had some smaller gifts bestowed upon them. In Denmark the second wife had no part of the man's inheritance, but gifts out of his estate called Morgengab. Dr. Hammond. So Abraham gave gifts to his other Sons. v. 6. A Learned man observes, that the same custom is in Denmark to this day, yet waving any further disquisition, or search further into the context: I shall come at last to those considerable circumstances which are in the Text itself, concerning the death, and burial of Abraham. 1. The Person dying, Abraham. 2. The manner of his death, He gave up the Ghost and died. 3. The time when he died; In a good Old Age, an old Man, and full of years. 4. How he was disposed of after death; and was gathered to his people. These parts are plainly in the text, without either straining it, or obscuring them, with any terms of art. I must begin with, 1. The Person dying, Abraham: And Abraham gave up the Ghost, Abraham a great Prince, a great Prophet, a great man in estate, the friend of God, the Father of the faithful: Titles enough (one would have thought) to have struck a we into death itself, as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impudent, or disrespecter of persons, as it is; yet notwithstanding, all this pomp and grandeur, Abraham gave up the Ghost, and died. No prerogative whatsoever will exempt us from death, though we be the favourites of Heaven, the Potentates of the Earth, the darlings of the people; yet our breath is still in our Nostrils, we are as much obnoxious, & exposed to the arrows of death, as the poorest Mushroom, or Shrub, the meanest peasant that crawls on the surface of the Earth. The Psalmist puts it to a negative question, What man is he that liveth, and shall not see death? Shall he deliver his Soul from the hand of the Grave? Psa. 89.48. The word is not Adam, or Enos; but Geber. What rich, what mighty, what great Man is there that liveth, and shall not see death? And that we might not pass from that text without serious considering the purport of it, he arrests our spirits with that signal and emphatical note, Selah. First, or last, we must all travel this common road, which hath been beaten by the feet of all our forefathers; And indeed, this is also a common & beaten truth, that I am upon; none doubt of it in their understandings, & retired thoughts: yet because there is a great difference betwixt a simple notional, and speculative knowledge of a truth, swimming upon the understanding, and a practical sanctified experimental & reduplicative knowledge, when we know the truth, as we ought to knowing, by influencing our wills, tempering our affections, and steering all the courses and passages of the outward man, which is called by the Apostle, a knowledge according to godliness, or Knowing of the truth, as it is in Jesus. I fear we do not know this truth, (in this sense) as common as it is, else what means the bleating of the Sheep, and the lowing of the Oxon in our ears? what is the reason that so many live as if they should never die? set their hearts upon their habitations, as if their habitations should endure for ever? As if they should die in their Nests, and multiply their days as the Sand, Job. 29.18. They are ready to say with David in his prosperity, that they shall never be moved; or with the Whore of Babylon, I shall sit as Queen for ever. Had those Atheistical wretches learned this lesson, who put far from them the evil day, and said, Come, I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, Esa. 56.12. David well knew the difficulty of taking forth this truth, therefore about to make a Sermon of man's frailty, he gins thus, I will incline my ear to a parable, I will open my dark say, Ps. 49.4. And the Prophet being about to proclaim, All Flesh is grass, and all the goodliness thereof, as the flower of the field. He brings it in with a solemnity of a dialogue, betwixt a voice from Heaven, and himself, The voice said cry; and he said, what shall I cry? Isa. 40.6. That saying was so dark, and our natures so averse to digest it; that there is need of crying, and crying again. Hence it is, that as it was in the days of Noah, and Lot; So it is in our days, there's eating, drinking, building, and beating, by oppression, of our fellow servants, until the Flood of death, like the river Kison, sweep us away. Hannibal ad portas, the great Philistin, or last enemy is upon us; yet we are not drawn forth into battalia, mounted our battlements, or have our weapons fixed. The Bridegroom is coming a pace, yet our lamps were neither trimmed, nor furnished with oil. Did Abraham give up the Ghost, though he was the friend of God? then let us not only make a good use of good men, whilst we have them; by sucking and drawing from them the honey of advice and Counsel; for there is no direction, or knowledge in the grave; though the lips of faithful and able Ministers (whilst alive) may drop as the hony-comb; yet their Sepulchers cannot edify, or instruct us; the living, the living shall praise the Lord. But since Abraham God's familiar, and intimate friend, gave up the Ghost, and died: sure death is not so terrible, as most apprehend it to be, otherwise his dearest servant should not have tasted of it. The Apostle casts some spice into the cup of affliction, and endeavours to sweeten chastisements by this argument, because they fall upon the Sons and children of God, Heb. 12.7, 8. As the grave itself (methinks) is perfumed for us, in that Christ himself was pleased to sleep in that Chamber. Though Abraham was great in power, & estate, yet he gave up the Ghost, and died: therefore let's not make flesh our arm, in relying upon any of the Sons of men, though never so mighty. They are but as so many dreams, shadows, or puffes of wind, cease from man whose breath is in his Nostrils; for what excellency is there in him? Isa. 2.22. Trust not in Princes, nor in any of the Sons of men, Psa. 146.3. And lest we should be left utterly destitute of any support to bare us up, David adds, v. 5. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: As if all stays were but as so many broken Reeds, in comparison of this Rock of ages. Alexander (as great as he was) once the Idol of his Court was content at last with a coffin: And Diogenes, Sarcofago contentus erat. Juv. is brought in by Lucian, as jeering the Ghost of Alexander after death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? what, is Alexander dead, as well as Diogenes? Alexander had then learned, that he was not immortal, and could say; 'tis ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. p. 61. no wonder, that I am dead, seeing at best, I was but a man. Saladine also that great Commander, who won Jerusalem, gave order to have no other solemnity at his funeral, than to have a Crier to go before his hearse to give notice to the people, that there was Saladine the Conqueror of the East, and how, that of all his riches and glory., he carried nothing with him but his shirt. And what help can they afford to others, that have not been able to help themselves: 2. 2 2. Part. The manner of his death; He gave up the Ghost. 1. Expiravit, or as it is said of Christ himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breathed out his last breath, to show that we are but as so many bubbles or bladders; touch, or prick us, and we are gone, we presently shrivel together, and as the heavens shall be at the last day, are contracted and drawn together like a Scroll. if God blow upon us, like so many untimely figs, we fall and shatter; our ruddy cheeks become pale and wan, thou changest his countenance, and sendest him away: Job. 14.20. 2. He gave up the Ghost; that is, he wilingly surrendered his Soul into the hands of God; So Christ bowed his head upon the Cross, as it were to salute and welcome death itself, even as he expanded and stretched out his arms, to signify how ready he was to embrace penitent sinners. God's people hath some presentments of a better Country; Some assurance of going to more glorious company; They have an interest in Christ, and so love his appearance, as well at the day of death, as of judgement: they have fought a good fight, and therefore are willing to receive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Garland, that crown of Glory, which is reposited and laid up for them, in the bands of a faithful Creator; They have tasted that the Lord is gracious, by the relish of those first fruits, those bunches of Grapes, which the holy spies, the Ministers of the Lord, have brought unto them from the Land of Canaan; and therefore, with the spouse Cant. 6.4. They long to go to the vineyard itself, to the beds of spices, to feed in the Garden, and to gather Lilies: with Simeon, they are ready to sing, nunc dimittis, now let thy servant departed in peace; or with St. Paul, to desire to be desolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migrare revertere, Scultetus. to departed, and to return unto Christ. This is to inform us concerning the great difference betwixt the death of God's servants, and the wicked; The one resign up their lives, and give up their ghosts willingly; from the other they are wrested, and haled: The world sticks so close to them, that they know not how to shake it off, they are clogged, and pressed down with so many weights they are pinioned with so many sins, that do easily beset them, that they cannot mount upwards: Their darling sins, and bosom corruptions come about them, as once St. Anstins' lust did cling about him: Non erimus tecum in aeternum? What, shall we never be drunk, profane, and unchaste any more? Their Souls are fetched from them violently, as it were with a Pursuivant, this night shall thy Soul be taken from thee, Luke 12.20. like rusty swords they are hardly drawn out of the Sheaths of their bodies; to this Daniel alludes, Cap. 7.15. Myspirit spirit was grieved within me: the Chaldee reads it, my spirit was grieved within my Sheath, and good reason they have to hang back, seeing they can discern nothing before them, but flames of ever-burning fire, ready to devour them, as 'tis reported of the Infants of Saguntum, (many Plagues and Judgements threatening that place) they started back into the wombs of their Mothers, as it were, abhorring to be born into so troublesome a world. 3. 3. Part. The time when Abraham died? In a good Old Age, and old Man and full of Years. In a good old age, 1. Naturally, being free from those Aches, Fevers, and noisome diseases which are incident to old age; As 'tis said of Moses, His eye was not dim, nor his natural force abated, Deut. 34.7. 2. Morally, Not only an old Man, but a good old man; full fraught with so many virtuous excellencies, as might denominate him good; as his years did proclaim him old. Full of years, Annorum Satur, even faciated, and satisfied with years: Having lived so long, that he desired not to have his days prolonged: or else full of years, that is, having fulfilled that, for which he came into the world, finishing his course with joy; and with David, serving his generation, before he fell asleep, Acts 15, 36, In opposition to whom are months of of vanity, or empty months, Job. 7.3. when men die and leave no Testimony behind them, that ever they were alive, and so they are buried in death, Job. 27.15. Seeing it is here recorded of Abraham, as a mercy, that he died in good old age, an old Man and full of years: We may observe, that old age is a blessing; So 'twas promised unto Abraham, Gen. 15.15. Thou shalt go to thy Fathers in peace, and thou shalt be buried in a good old age, Paul glories in it, being such an one as Paul the aged, Philem. 9 This is the promise which is annexed to the fifth Commandment, That thy days may be long in the land. And it is part of that blessing, which the Lord will give to them that fear him, They shall see their children's children, Psa. 128.1.6. Sure I am, the contrary is threatened as a judgement to the house of Eli, That an old man should not be of his house, 1 Sa. 2.32. Bloody and cruel men are menaced that they should not live out half their time: He shall shake off his unripe grape as the Vine, and shall cast of his flower as the Olive, Job. 15.33. It is observed, that from the beginning of the world, to some generations after the flood, the Son never died before the Father, Haran an Idolater is first noted to have died before his Father Terah, in the Land of his nativity, Gen. 11.28. The experience of many ages hath also confirmed an other observation, viz. That God hath commonly Crowned the reverend Bishops & Fathers of the Church with this blessing of the Patriarch Abraham, even a good old age: It is a blessing in a special manner. 1. Because 'tis honourable, the same word which signifies honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be fetched from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old man, because of that veneration that is due to old age, The hoary head is a Crown of glory, Pro. 16.31. Grey hairs are the beauty of old men, Pro. 20.29. Tertullian vehemently reproved those old men who were ashamed of their own hair, and took, Exuvias alieni capitis, forsan immundi, forsan gehennae destinati, Grande nesas & morte piandum, cum vetulo juvenis non assurrexerit. Juv. the excrements of other men, & those, it may be, who have been unclean, or else malefactors. The Lacedaemonian Ambassadors being in the Theatre at Athens; rose in solemn reverence when an old man came in thither; God himself commands this, Leu. 19.32. Thou shalt rise up before the hoary head; and honour the old man, and fear thy God. 2. Because it brings wisdom along with it, together with prudence & experience, with the ancient is wisdom, and in length of days is understanding, Job. 12.12. This is one reason why the Devils are such Daemons, such knowing spirits, because they are of so many thousand years standing, St. John supposeth, that such as exceed in years, should transcend others in divine understanding; I writ unto you Fathers, because ye have known him that is from the beginning, 1 Joh. 2.13. This concerns not children, and all younger people only, in acquainting them what reverence they ought to pay unto their Fathers, and such as are stricken in years, despise not thy Mother when she is old, Pro. 23.22. The young Stork is very observant of the old ones, And the Ravens of the valleys shall pull out his eyes that is not so: Their own Children shall plague them too, as they have been irreverent to others. Those in Aelian were more than barbarous, who instead of fostering & dutifully observing their old friends, they rid themselves, of their company; and by an untimely violence, thrust their decrepit relations out of the Land of the living. But here's something for old men themselves to ruminate upon; All mercies bring obligations a long with them: If old men would have that honour and Reverence which is due unto them from others, they must reverence themselves, and maintain their own honour? The High Priest might not defile himself, because the Consecration of God was upon him, Numb. 6.7. So neither should old men do any thing that is black and ugly, lest they should slain their white hairs, which are the beauty of old Men. It being demanded of an old Lacedemonion, why he wore such a long Beard? that I might (said he) thereby be continually minded to do nothing that is dishonourable; No spectacle me thinks is so monstrous, and strikes so much horror into the heart of a religious spectator, as to behold a drunken, swearing, obscene, profane, and ignorant old man. Lucian hath hit right, in styling his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living Sepulchre, or crawling Grave; and I may as justly take the liberty to term his Soul, in the language of Austin, Coucha putredinis, a bundle of rottenness, or Cage of unclean birds: Like some old withered thicket or superannuated Forest, which harbers nothing but Toads and Serpents: The Gibeonites old shoes and mouldy bread, some old Oak or old Raven, may deserve as much as such old men, such as are not only children in knowledge, overgrown boys (as one calls them) with grey beards, like Rehoboam forty (nay sixty) years old, yet very Children, 2 Chron. 13.7. But are drenched in the sink of all manner of corruptions, and, which is worst of all, such persons are seldom observed to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. converted, from their habituated enormities. The wicked man though he live an hundred years, shall be but an accursed wretch, Isa. 65.20. As Marriage is honourable in all, but 'tis when the bed is undefiled; So old age is a Diadem of glory, but 'tis, when it is found in the way of Righteousness, Pro. 16.31. which leads me to another Corollary from this part of the Text. Old age is then a Complete blessing, when 'tis joined with goodness. In a good old age, when old men are like Malison, old disciples, Act. 21.16. or like Obadiah, such as have feared the Lord from their youth, 1 Kin. 18.12. Like the Almond-tree, and the Vine, which naturalists observe to bear the best fruit when they are old; So if these blosom and bring forth more fruit in their age, they may plead with God, as David in his extremity, Cast me not away in old age, Ps. 71.9. Such leave a sweet savour behind them when they are gone, their memories are imbalmed, they need no monuments to continue their names, besides Epetaph's engraven upon the hearts of good men, Brass and Marble are but cold remembrances to these. The great Molossuses, and Pyramids (which are but as so many desolate place, Job 3.14.) will be eaten up with the teeth of time. The perpetual Lamps made of molten gold (the fond and comfortless Tapers) which have been affected by heathens, and Mahumetans, to give light unto, or else to drive away evil spirits from their Remaines, shall sooner be extinguished then this Motto, (Of a good old Man) shall be blotted out. As Abraham being old and good, was ripe for death, and ready to go to his Grave, like a shock of corn coming in, in his season; Job 5.26. I must crave of you, that last act of humanity, to go along with me to his funeral, and that's the last stage of my text. 4. 4. Part. Abraham's burial, He was gathered to his People: Here's no need of your Sobs or lamentations, such Funerals (me thinks) are as pleasant as weddings, where the parties to be interred are not only old, but good too. 'tis ‖ Sedenti ad epulas lacrymas ingerere, importunum est, ne non tam amasse illum quam nostra quaesisse de illocommoda videamur. Ber. Ser. 27. in Cant. unseasonable to mingle our cries with their Hosannas, unless we would seem either to envy their happiness, or to love ourselves, more than them. 1. He was gathered to his people in his Soul, that is, unto the Saints. As God's servants rejoice in the solemn meetings and company of such as excel in virtue in this life; so when they die, they shall be gathered to the Congregation of the first born, and set down with Abraham, Isaac, and Jacob in the Kingdom of Heaven. The Souls of wicked men, shall go to their people, to blasphemers, unclean persons, Gorah and his company. Judas went to his place, and Ishmael was gathered to his people, Gen. 25.17. So the Souls of holy men shall go to the Souls of just men made perfect. He was gathered to his people. Though when we die, we leave many of our acquaintance and sweet relations behind us: yet we shall not go among utter strangers, but unto our forefathers, brethren and friends, who have here professed the Faith, and departed in the fear of Gods Holy name: Therefore, as many heathens rejoiced, that they were to go to the Ghosts of Socrates and Plato: So may the servants of God exult upon their deathbeds, that they are to be gathered unto Christ, the patriarchs, the goodly fellowship of the Prophets, the glorious company of the Apostles, and the noble Army of Martyrs. If Abraham's soul was gathered to his people, than it was not as so much water spilt upon the ground, much less was it annihilated. That Divinity sprang from Hell, which tells us that the soul is Emanatio e crasi, or Exhalatio e Sanguine, and at last doth transire in mentem mundi, velin Atomos dissipatur. I tremble to English it: for me, let this Philosophy return from whence it came, I had rather tell you (which is the very truth) that the spirits of God's people, being let lose from the prison of the body, mount upwards, and are gathered to their people. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. p. 128. Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Abolition but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only; a dissolution of the Compositum, or separation of the soul from the body. 2. He was gathered to his people, in respect of his body, in that he was buried in the cave of Macpelah, in the field of Ephron, in the next verse to the text, where Sarah had been buried before. The body is the Cask of a precious jewel, the temple of the Holy Ghost; and therefore is decently to be laid up, and lodged in the Chambers of the Earth. It hath been accounted a curse, either to have no burial, or the burial of an Ass. And as all Nations have had a care to bury their dead; So I know no●ite wherein they differ more than in the manner of their burials; the Egyptians were very prodigal of their spices, in Embalming their dead, quantum redolent duo funera, Christ was anointed to his burial, Mat. 26.12. The Romans burn their dead, and put their ashes in Urns, some put their dead into figures of glass, and so dried them in the Sun, others (being more barbarous) eat them up, and entombed them in their own bowels. Yet it hath been the desire of most people to be buried by their Ancestors, and to mingle their dust with that of their friends; as if the clods f those valleys (where their allies have been buried) had been most sweet, Jacob gave strict order, to be buried in the Land of Canaan, Gen. 50.5. Joseph also gave the same order concerning his bones, 2.25. Ruth told Orpha, where thou diest, I will die, and there will I be buried, Ruth 1.17. Eutichius, Patriarch of Alexandria tells us, that Adam, with all his posterity unto Noah, were buried in Spelunca Alcamne, in a cave called Alcamne. Sure I am the old Prophet, by reason of his disobedince was threatened, that his Carcase should not come into the Sepulchre of his Fathers, 1 Kings 13.22. After that ancient and laudable right (which hath been accounted no small privilege in former ages) our worthy Patriot, is come to sleep with his Fathers, and to be gathered to his people. And so having performed the Obsequies due unto the Father; It is time (order also requires the same) to celebrate those rights which belong to the Son; A genuine Son of his Father Abraham: and well may he so be called, his very * Puresoy. Pure Faith. name imports as much; his profession and practice were suitable to his name, in maintaining, and contending for that faith which was once delivered unto the Saints. Now you see (according to my first prediction) I am conducting you to another funeral, and in order thereunto, I am fallen upon a new text: I must also beg your patience to hear another Sermon, only I shall quicken and refresh your attentions, as that Philosopher in Aristotle's Rhetorics, did his weary and almost tired auditors, with Hem demonstrationem! If you have any devotion left, listen now to that which may be for your great advantage, and is worth no small sum the learning. Many of those flowers, which I shall strew upon this Hearse, you may gather into posies for yourselves, their smell shall be as the smell of Lebanon, whilst I open a box of Spikenard, and shed amongst you the ointment of his name; your senses may not only be delighted, but your faces may be made to shine. I shall not mount into panegyrical flourishes, in the honour of the man, though his excellent virtues would worthily bear, if not exact them in the words of our own Historian concerning H. 7. But I shall use the words of sobriety and truth. His name hath no need to be embellished with any strains of Rhetoric, Nullius laudibus crescat, nullius vituperatione minuatur, as Macrobius of Virgil: The stature of his fame can receive no addition of Cubits from my oratory; As it cannot be obscured and sullied by any black mouths whatsoever: for himself, I dare say, (though against my presant enterprise) that I should never have procured his approbation or allowance in steering this course; He had rather his own work should praise him in the gates, Pro. 31.31. than that Homer himself should set forth the praises of him, or them; only give me leave, first to assert, and make good the way I am going, in vindicating it in the general, from the slanderous charge and unreasonable imputation of superstition, we have not only the Romans, and Grecians for our precedents, but the primitive Fathers, by their many Elegies, and funeral orations, have given pregnant Testimonies, that they never thought it unlawful, to give the dead their due. A Nostrate Philosophia non est alienum: Ser. 26. in fratrem Caesarium. It is no way repugnant to Christian philosophy, or sound Divinity. So Naziauzen; But we have more authentic authority, yet David himself compiles a panegyrics in the commendation of Saul and Jonat after their deaths, Saul & Jonathan were pleasant in their lives. And again, the beauty of Israel was slain on the high places, 2. Sam. 1.19.23. The Prophet Je. 22.15.16. does the like for Josia. He tells Jehoiakim that his Father did eat and drink & do judgement and justice, he judged the cause of the poor and needy: No fear then of superstition. The first Topick to be spoken too, is the birth and extraction of this lamented Gentleman, both which were very Noble, and ancient: by the help of some Records (which I have seen) I could lay before you a glorious Scheme of a numerous pedigree; I could lead you many generations backward (if not to the conquest itself) and all along point at the Eminency of his illustrious Progenitors: But I must leave this task to better Heralds and Historians than myself. If you understand these Escutcheons, you may be your own Heralds: Had not some inhuman, & Scrilegious persons (like so many Goths and Vandals) defaced some monuments in this place, you need not have gone far to have seen what I say; The loss is so much the less in that 'tis repaired, and his Geneology in several branches of it, redeemed from injurious time, by the dexterous and happy pen of a living * By the Right Reverend Father in God, Robert the now Lord Bishop of Lincoln. library, who voluntarily transmitted unto him in his life time, an accurrate portraiture of the same; besides, Note that Eleven of his ancestors were, slain at the battle in Bosworth field, in asserting the right of H. 7. against the or cruel usurper. R. 3. the gallantry of his family cannot be forgotten in this place, so long as Bosworth is so near; I say it again, The gallantry of his family shall not be forgotten; so long as Bosworth field hath a name in story, neither have his forefathers been men of renown only for greatness and valour, but famous too in the Congregation, for truth in Religion: And herein he outwent his Father Abraham; for his Father Terah served other Gods, Joshua 24.2. Neidid he degenerate from them, which made him the more to be honoured by good men. As I have had always an high esteem of the Ancient Fathers and Writers of the Church: So I have accounted, that there is a tribute of reverence & respect to be given to ancient families in the State; especially such (like the Romans, and some * Tamerlande did so, when he was about to engage with his enemies, to the intent his courage might be roused up. others) who often read over the Noble Acts of their Ancestors, than they might be inflamed to do the like: Such as do not slain that honour they have received, but rather transmit it to posterity with advantage; Therefore the word which is translated Nobleses signifies white ones, Jer. 27.20. to show, that such as are brought up in Scarlet, should not embrace dunghills, and defile their garments in the mity puddles of any dirty and ignoble practice. This Worthy was a white one indeed, for though there was an orient lustre in his birth, yet his new birth did outshine and dazzle the glory of that, virtuibus quam natalibus vel tantis nobilior: His virtues were a better ornament unto him, than his cout of Arms. The * Gra●i●●s ●ol● nomen pietatis quam potestatis, Tertul. name of piety was more sweet, than that of a Gentleman, as Theodosius gloried more that he was a Christian, than that he was an Emperor that was best in his account which did rather conduce to make him good than great. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton. lib. 8. As the least in the Kingdom of Heaven (that is, of glory,) is greater than the greatest of the Sons of men upon Earth; so the lowest degree of saving grace, is better than the highest excellencies of Stock or State. These are poor low & beggarly trappings, empty husks, glorious bubbles, as they are destitute of goodness and Truth in the inward parts. But we shall take the dimensions of his worth the better if we consider him in his general capacities, Moral, Politic, and Divine; As a Man a Magistrate, and a Christian. 1. In his moral capacity, as a Man: and here I an amid such a throng of personal excellencies that I know not to which to turn first, should I rehearse them all, the remainder of your patience would utterly be exhausted, should I pass them all by in silence, I should wrong both his worth and your expectations & if I should speak of this or that, without taking notice of the rest, this would be (as Tacitus of Agricola) injuria virtutuns, a wrong to his other virtues, notwithstanding this triple-horned dilemma, I shall like a traveller, cast a transient eye upon those magnificent structures where I must not dwell, Who knew him that did not also know his exemplary temperance, His very heart risen against debauchery in others, and if at any time he was condemned into the company of intemperate persons, his delight was no more than a Mariner takes in his shipwreck, or a poor slave in his galley. Just so he was not only, no swearer, but fieared an oath, Eccle. 9.2. His veracity, and fidelity in words and promise, were no less observable: He accounted it the greatest reproach to boggle or falsify in either. How courteous and affable to all? quot verba, t●● aromata: His words were even perfumed with lenity and condescension to men of the meanest rank. So far as he could without making himself cheap, and exposing his authority to contempt, ex ore ejus, Cap. 23. non tam verba quam mell● fluxisse videantur, in the words of Vincentius. he spoke roses, and honey dropped from his lips: or in the words of a better author; In his lips were the Law of Kindness, Prov. 31.26. I have gone as high as I can, yet I am narrow and short in expressions, revocetur ab orcis— Tullius. Here's work for another Cicero. neither was he of the number of them who salute, compliment, and set a garland of fragrant words about one's head, yet all that while aim at the fifth rib, that so innocent and credulous men may fall a Sacrifice to their dissimulation. He first of all acquainted me with a courtlike Aphorism, out of a latin * Written by Henry umpton. Manuscript by him; but it was with no small dislike. It was this, many be omnibus benigni, paucis familiaris, nullis emici; Kind to all familiar with few, but true friends to none. I might add the much concerning his judgement and understanding in several ingevous and liberal studies, as History, Heraldry; but above all, in that art of all Arts, Divinity; of his well regulated Charity, always making a judicious choice of the objects upon whom he bestowed it. But I shall consider him, 2. In his pollitical capacity; and herein, first, as a subject of this Kingdom, and hence I commend unto you for a pattern worth your imitation, his peaceable disposition and submission to lawful authority; Obedience and Humility are the signs of an honest Man, said he ‖ Ki. James in his speech at the conference at Hampton-Court. that spoke like an Oracle. When Bellona first beat up her unhappy Drums, and spread abroad her bloody streamers, he so far abhorred those proceed, that he procured a licence of his Majesty, of happy memory, to travel beyond the Seas. And when the Seas were as tempestuous as the Land, he chose rather to bury himself live, in a private and obscure concealment of himself; (as * Ah, potius bello patiaris in isto; te Caesar putet esse suam. Lucan. Pompey once resolved to do in a tender compassion of Rome) rather than behold, much less join his hand in the rending the bowels of his own Country; When a little before his death some were telling the animosities, and discontents that were abroad, (as we are all too apt to be Athenians in sick men's Chambers, though we now enjoy those mercies, which not long since we could not hope for, unless from his hand who hath bestowed them, and would have thought them cheap, though purchased with a torrent of blood) he plainly told me, that the anger of malcontents arose from the leven of their own ambition; angry they were, but it was with (with Agrippina) because they did not reign themselves. Many dying men, (as Jacob and others) have had prophetic spirits, and so had he: As Naturalists have observed, that some * Talpae morituri aperiunt oculos. creatures see clearest, when about to die; when I told him, that it was us; val with way ward men, if they have not every punctilio they desire presently, (like so many children) they are unthankful for what they have. He gave an Adequate and full consent thereunto, as comprehending his own sense; And since I am fallen upon this subject I call to mind what a ‖ Mr. V Parson of Weddington. Prophet of your own, I mean a Minister of the next adjoining parish, hath left upon record. 'Tis irksome (saith he) for wild birds to be cooped in a cage of discipline and order, or to be straight lared, after they have gone lose so long; I wish, we were not writing a commentary upon that Text. 2. As a Magistrate, so he was an ornament of that order. He put on Righteousness, and that ploathed him, Judgement that was a Robe and a Diadem, Job. 29.14. Eyes to the blind, Feet to the ●ame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Justice is self set forth to the life, Justice animated; his grave & regular life was enough to put sin out of countenance, Vira censura pulns imderium. and the intimation of his pleasure; his nod had the authority of a command. Ready he was, (whilst he had his health) to execute the laws, especially in punishing scandalous offenders, and relieving such as were oppressed. Pharaoh would have them to be Rulers over his Cattle, who were men of activity. Gen. 47.6. Much move ought they to be active who are Rulers over men: Hear this ye great one, draw forth that sword which God hath in rusted to you, to the terror of evil works and workers; but remember to be (like God himself) a Sun and a shield to the poor and perseouted. If any one of you shall upholster profaneness, either by your power or example: I may justly Alarm you in the words of Zach. 10.20. Howl O ye Oaks of Bashan, great men are called Oaks in Scripture, as men in general are often compared to trees. If you, like Oaks, shall bring forth Acorns for hogs; that is, favours for wicked men; Then howl O ye Oaks of Bashan. This was the reason that the Lord commanded the Heads of the people to be hung up before the Lord against the Sun, Numb. 25.4. And that at the end of the world, the Kings of the Earth, the great men, & mighty men shall hid themselves in Dens and rooks of the mountains, and say to the mountains and rocks, fall on us, and hid us from the face of him that sitteth upon the Throne, Rev. 6, 15.10. Because all these had abused their power, and as Lucifer falling from Heaven drew the third part of the Stars after him: So these have corrupted others by their example, therefore their judgement shall be the more signal. 3. His Divine Capacity, Moralia cum side, sunt divina: & divina sine side, sunt moralia. as a Christian, though his former excellencies, both moral and civil, were both divine and spiritual in him, as they were acted by the strength of Grace, and directed to the glory of God, yet that which we call Religion in a more immediate sense was his greatest delight; and those that were Godly indeed, and truly Religious, were highest in his esteem, Et scias eos vertutibus abundare, etc. we may safety conclude that those men have a great stock of virtue in themselves, Pliny epist. who set their affections upon virtue in other men: We know that we have passed from death to life, because we love the brethren, 1 John 3.14. Neither was his Religion of any novel date; All the Locusts of old new furbushed heresies and Schisms (which have swarmed out of the bottomless pit in these later times) could never fasten upon him, to blast and deface the verdure of his more ancient and Catholic profession, but still 〈◊〉 the sweet breath of pure truth in the Church of God. * Bp. Morton. He was none of those, who having drunk old wine straightway desired Now, Luke 5.39. Or rejecting the old ‖ Apostolicae doctrinae manna revomentus haertieae novitatis sordibus obiectantur. Vincent. Cap. 12. Mamna of found doctrine, longing for the Mushroom inventions of brainsick 〈◊〉, which sprang up but the other night: And that he might be assisted in his domestic, and more public devotions in his family (which were daily as frequent as his moles) He borrowid 〈…〉 from the Altar, by commonly keeping in his house a Chaplain in orders, and he his absence, that the duty might neither beneglected nor profaned, by rash evaporations and daring effusions. He had a form of prayer read constanily twice a day in his family etc. So diligent was he in hearing the word, that when through weaknosse he could neither go disstand; yet we had his presence at sermon; until at last I thought he would have breathed his last, whilst I had been preaching. A good Emperor should die in the field, a good Minister in the Pulpit; and it seems. A good Christian could willingly expire in the Congregation. Indeed he was so far from running forth into heats about Religion, especially about shuffers and philacteries, and other circumstances of lower moment, (as if these should rather be the subject of his obedience, than disputes, that eyes in other matters he was observed to express more Religion in his practice, than in his words; like deep wavers that make the least, noise, and hot like the Indian figtree, whose leaves are as broad as a targer, but its fruit no bigger than a bean. This reservedness might easily suggest unto strangers an occasion of suspicion, that his heart did scarce abound with goodness, seeing his mouth was no forwarder to set it forth. But when he was in private. O how have I been affected to hear him give a large testimony of his faith when we have been mingling experiences, & bringing forth o● evidences for Heaven, how have I exulted to hear him relating the way and method he had walked in, How he and his former Sarah did constanly take sweet counsel together, by entering, into their closet (besides family exercises) and praying jointly unto Almighty God, there in st●●●● Happy couple! so to live together in this world, that they might live together to all eternity. Besides this act of devotion, every night before he took his rest, he sat him down in his own study, there he passed a severe scrutiny upon himself, examining and calling to the test, the several actions of the day, and wherein he had miscarried; thereto abhor himself, and implore the pardon of his Heavenly Father, in cancelling that debt. His account shall be less at the great day of recompenses, that often thus sincerely and impartially reckons with himself. As he was conscionable in giving to God the things that were Gods: So he had a sweet return from God, as of many other blessings, so of gracious assistance and support, in time of his extremity, that he might resemble his Father Abraham, and his deliverance upon the Mount, when God had taken from him by a lamentable stroke, his dear spouse, the joy of his heart, and delight of his eyes, when his Children were dispersed with the tempest of War, his estate rend and torn, and he himself pensive, at these rugged transactions of divine providence; He took his Bible in his hand, and so his spirit was calmed, as it were from Heaven, in reading, Psa. 31. 1, 2, 3. In thee O Lord do I put my trust, let me never be ashamed, deliver me in thy righteousness. Bow down thine ear to me speedily, be thou my strong Rock, for an house of defence to save me; for thou art my Rock and my Fortress, therefore for thy name's sake lead me and guide me: And may not he justly be called the Son of Abraham, who could thus live upon prayer and promises, and by faith evaded and conquered the greatest difficulties. We shall confront this Father and Son (with their due distances) in a closer parallel, and draw to a conclusion. Was Abraham an indulgent husband? So was he. * We look for the effect of those prayers in his surviveing offspring. Sure children of so many prayers canmiscarry● as is said of Austin in respect of his Mother Monica. Was he a praying father for his children; O that Ishmael might live before thee? So was he. Was Abraham tried and exercised with Crosses and afflictions? So was he. Was Abraham the Father of a numerous seed according to the spirit? so was he according to the flesh: A seed, the branches whereof are transplanted into several Countries (like a constellation of stars, broken up and set in distinct orbs,) where they are the heads of their Tribes. Did Abraham command his household after him? So did he; never did child resemble his father more in any bodily Symmetry and proportion, than he did Abraham in this particular; like another Antoninus, he oft visited his family, ejecting such persons as were profane and scandalous, as so much Froth and Scum, with David a wicked person would he not know, Ps. 101. 6, 7. Zim and O chim, with Satyrs and other unclean birds, were not suffered to dance there, Isa. 13.21, 22. This was a ready way to bring a blessing upon his own affairs, and to convince the vilest servants of their Errors, to the intent they might repent and reform: That so their spirits might be ‖ Quorum non zelas salutem subicetionem nimis ambitiose vendicas. Ber. Ser. 23. in Cant. saved in the day of the Lord Jesus Christ. Had Abraham his failings and [infirmities? witness his cowardice in Gerar, Gen. 20.2. So (that you may not say I have made an absolute Saint of him) had he also; yet I must do him so much right, that when I laid before him his impatiency & fretting, to which he had been prone; with humility he acknowledged his fault, but withal ascribing the praise to the grace of God. He told me, that he bade much mortified, weakned, and conquered that once domineering passion. But to keep to the text, Abraham was great, and rich; yet he gave up the Ghost, willingly submitting himself to the stroke of death. So had this his Son a very large estate, a beautiful and pleasant * Wadley has a commodions site; a wholesome and delicious airs it is a rich and pleasam Seat. Burton. p. 259. habitation, All other comforts whereon worldlings set their hearts; yet he had so far studied the nature of them all, that he had found them to be only bracteata felicitas, nothing but as a little gilded Copper, and therefore set his Heart no more upon them, than on so many fleeting, empty, and miserable comforters; this he signified to me, when I spoke my fears unto him, vizi. That the great things of the world do clog and retard our motions towards heaven, and stake us down so fast unto the Earth, that we are unwilling to die, ready to preser a palace in Paris, before Paradise itself. His resolution and answer was like that of ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton. Antoninus, no more to be in love with any thing below, than within sparrow flying over his head, which perhaps he might never see again. He had also studied the charter of heavenly joys, when he cried out of his pains. I told him, that in Heaven, no maladies should attatch him, there all tears should be wiped from his eyes: True in deed, said he, there I shall have rest, and not till I shall come thither. And can he choose but give up the Ghost willingly, who meditates aright upon the vanity of this world, and the blessings of that which is to come; therefore he was observed towards his latter end, to be as earnest to have his Coach and Horses to be prepared to bring him to this place of his burial, as ever the was to go a progress of pleasure, looking for the messenger of death; as Jacob did for those Chariots, which should carry him to his Son Joseph. 2. He died in a good old Age. Caesar etsi gloria celum latissimus ideoque sibi satis vixerit non tamen satio. Reip. quae praesidio carere non possit ipsius & tutela. Sleid. Wis. 4.9. It was observed of him, that he was an old man at twenty, in respect of us, his Allies, the Church and whole Kingdom, so his death was immature; but in respect of himself, so he was a good old man, for wisdom is the grey hair to men, and an unspotted life, is old age. In this sense it is that Abraham is called a good old man, for his age; was far inferior to many that lived before him, but an hundred threescore and fifteen years in the v. before the Text, yet he is said first of any to be an old man, and full of years, because his, many virtues did crown his age, in making it the more awful; and * Invida quem Lachesis raptum rtiete ride nova. Dum numerat palmas credidit esse sevem Mart. li. 10. Epist. 58. illustrious. 3. He is brought hither to be gathered to his people, and to sleep with his Fathers, until the day of resurrection, that as he enjoyed many of Abraham's mercies in his life, so he might be like him in his death too, that (like Saul and Jonathan) in death they might not be divided. Heitherto I have been conversing with the dead, and tracing the footsteps of two Heroic Ghosts. Now a word or two at parting, to you that are yet alive, that so I may end as I began. 1. To all in general, give me leave to make such a dole amongst you, as Nazianzen did amongst his auditors, after he had made an oration upon the life of Athanasius, Vertutes illius inter vos partiamini, now fall a dividing his virtues amongst yourselves: But be sure that every one take some. This will be a better badge of being at a funeral, than either Rosemary or Ribbons; when you are dismissed, go also musing with yourselves, who may be the subject of the next funeral, and say with the Apostles, Master, is it I? Master, is it I? Only let me prompt you to so much humanity, as to take your leaves of this our Reverend Father, before you go; speak to him in the words of Luther to his dying daughter, Ingredere in cubile tuum cum pace, good night dear friend, farewell, farewell, go to thy bed of rest, draw thy curtains, shut thy doors about thee; Et nos mox aderimus, It shall not be long, ere we shall all come unto thee. 2. In a special and peculiar manner, to you that are the children, and that, both by way of Consolation and direction. 1. By way of consolation, vos chara capita, vos chara pignora, you that were the sweet pledges of his love; The branches, which once sat about his table, and sprang out of this stem before. * Finis vitae ejus nobis luctuofus amicis tristis. Tacitus de Agric. I confess the thoughts of his death are very sad: He is Commune ‖ Bernardus de Gerardo. damnuns, a common loss unto us all, but especially unto you his nearest allies; yet the * Majore hominum damno quam suo. Suet. de Tito. loss is more yours and ours, than his, ne defleatis igitur; Therefore weep not for him, who shall never weep more. What though you have lost a tender Father? yet you have cause to ‖ Non dolendum quod patrem amiseritis, sed laetandum potius quod talem habueritis Ambro. de fratre Satyro. rejoice, that you had such an one to lose. Lost did I say? Nay, he's perfected in an advantageous change of his station: Look beyond death, and think with yourselves, as if you saw him clothed with * Non tam mortem cogitate quam immortalitatem. Cyp. Epist. 82. immortality. What though he be fallen asleep, into an Iron ‖ Ferreus urget somnus Virg. sleep, nay, a sleep of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Brass? yet he shall certainly wake again. Cur impatienter feratis subductum, in the words of Tertullian; Why should you grieve that he is gone aside, quem creditis reversurum, who you believe to return again, never to leave you, never to die any more? He shall get by the grave, that shall be as fullers earth, and Nitre to purge him from all corruptible qualities: And ere long he shall break forth out of those clods, as * Cum dormientem audivimus, evigila: tutum minime desperemus. August. as the Sun from some cloud that had eclipsed and obscured it, or as the Phoenix springs more vigorous and active out of her own ashes. phoenix ruptis pullulat exuviis. By way of Direction, I shall not betray my ignorance so far as to ask you this question, did you love your Father? For you may answer me in the words of Peter, Thou knowest that we love him: And me thinks I hear you say, good reason we had to do so, omnis in Ascanio, all his love was upon us; well, love him still, love his memory, follow his advice and counsel, in fearing the God of your Fathers, and loving each other; remember the Rechabites, Jer. 35.5. Having pots of wine set before them, said, We will drink no wine, for Jonadab the son of Recab our Father commanded, saying, ye shall drink no wine, go ye and do likewise in respect of all that savoury and fartherly counsel which he hath imparted unto you; O let not that die with him. 'Tis said of Antoninus, Hoc Solo patriae, quod genuit nocuit, Herein only he prejudiced his Country, in that he left seed, a Commodus behind him. But as 'tis your honour to have had such a Father, so let your carriage be an honour to his memory: That as it is said of Rich. the first, ‖ Sol occubuit nox nulia secuta est. succeeding his Father Henry the second, so it may be said of you: Though the * Sun be set in his western bed, yet by reason of your lustre, we may be freed from the shadows of a darksome night. So shine then, in your several spheres here, as members of the Church and State, That you may shine as so many Stars in the Firmament of glory hereafter. Amen, Amen. FINIS.