The Worthy of Ephratah: REPRESENTED In a SERMON at the Funerals of the Right Honourable EDMUND Earl of MULGRAVE, Baron Sheffield of Botterwic. In the Church of Burton-Stather, Sept. 21. 1658. By EDWARD BOTELER, sometimes Fellow of Magdalen-Colledge in Cambridge, and now Rector of Wintringham in the County of Lincoln. coat of arms with three sheaves of wheat PSAL. 126.6. He shall doubtless come again with rejoices and bring his sheaves with him. London; Printed by T.N. for G. Bedell and T. Collins, and are sold at their Shop at the Middle-Temple-Gate in Fleetstreet. 1659. To the Right Honourable, ELIZABETH COUNTESS OF MULGRAVE, The Pious Relict of EDMUND late Earl of MULGRAVE and Baron of BOTTERWIC. Madam, IT suits not with an homespun garment to be faced with cloth of gold or silver: Nor should this poor Piece have presumed to wear your honourable Name to the world, were it not that so much of your Ladyship's interest is bound up with it. You have a right in what was your Lords; and behold here an Inventory of his best and choicest Goods! Your Ladyship may please to read these Sheets without fear of discomposure, without shrinking in, or giving back at the suspicion of any cutting and doleful expressions in them; for they will show you more White in the gracious Life of your deceased LORD, then will chequer all the Blacks of his Death and Funerals. Were there nothing but the voice of the Turtle to be heard in the Text, Cant. 2.12. and were the Sermon, like Ezekiel's Roll, Ezek. 2.10. all written within and without, Lamentations, and mourning and woe; I would have sent no such company to knock at the door of your Closet, where I know, Privacy and Passion would have been too hearty in their entertainment, and harboured such Guests till they had become Inmates. I would wound no hearts, and melt no eyes but for sin: God hath a bottle for such tears, and a book for such groans, when all the floods of worldly sorrows, which wander and run out into other channels, shall be but like those tears in Ecclesiastes, ch. 4.1. which found no comforter. Blessed be God, even the Father of our Lord Jesus Christ, 2 Cor. 1.3, 4. the Father of mercies and the God of all comfort, who hath comforted you in your tribulations; so that you are not put to it at the taking away of your Lord, as Micah was at the taking away of his gods; You have taken away my gods, and what have I more? Judg. 18.24. God hath taken away one of your Lords, and you have another Lord for him, (long may you have him!) a Lord of your womb, for the Lord of your bosom. And how gracious was the method of this mercy, God giving you this young Lord in hand (that I may so speak) for some years before he took t●● other from you? How did he seem herein to consult your comfort and establishment, providing thereby against all future diffidence and despondencies, that you might put yourself into a posture of spiritual strength, whereby to stand with faith and patience unbroken, receiving with courage that shock of sorrows, which is come upon you in this day of your rebuke and trouble. So that, Madam, your comfort is exchanged only, not taken away; and you have great cause freely to trust that God, of whom you have had so friendly a trial. Ps. 9.10. They that know his name, will trust in him. You cannot fall, by leaning upon him: He will keep them in perfect peace, Isa. 26.3. whose minds are stayed on him. Thus your Ladyship, by frequent removals of your mind from a dead Lord to the living God, will happily lose your losses in such delightful and comprehensive thoughts; and at length see little, or nothing of your sufferings, for the plenty and superabundance of your reparations. Alas! Comforts in the Creatures taste of the cask, and are tainted with mortality at least; in God they are sweet, and living, like waters in their fountain: And those fading excellencies which lie scattered in them, Honour in one, Wisdom in another, are all immassed and laid up in him as in their treasury. Some sprinklings of happiness may a while sojourn in them, but in him all fullness dwells. Whatsoever is good in itself or in others, is advanced to a better being, is best in him. Make him your strength, and you have all-sufficiency; lay up your life in him, and it is Immortality: Affect his beauty, and you are in love with Majesty; Match your soul with him, and they are the espousals of Eternity. Madam, I am neither worthy to counsel, or comfort you; I know you are better provided: Only, I presume (being first commanded by your Honour to this undertaking) to be your humble Remembrancer, that you will make use of those graces which are now especially in season, useful most at such a time as this, and most proper for the conjuncture: Resignation of your will, is your great work: Be in subjection to the Father of spirits, Heb. 12.9. and live. Live in patience, die in peace, lie down in hope, rise in honour, and reign in glory! Your HONOR'S most obliged humble Servant, E. BOTELE● Illustrissimum Dominum, Dominum EDMUNDUM, COMITEM Mulgravium, Insobili funere raptum, & publicis hisce exequiis iterum elatum, Unà cum BOTELERIO suo comitatur, atque ex animo deflet, Johannes Merryweather. FUnere Mulgraviensi denuò prodeunte, fletus denuò planctúsque posci haud immeritò videmur: Liceat per te, Heroina pientissima, lachrymis penè tandem & aegritudine confecta; liceat, suavissime nobilissiméque Comes, praesentis saeculi palàm deliciae, futuri future decus, vulnus illud infandum longéque acerbissimum animo saltem & cogitatione lugubri aliquantisper retegere, ut nè Justis unquam suis destituantur Mulgravienses exequiae. Atque hìc sanè est, ubi linguas omnium, quicquid uspiam est, Chrysostomorum, Stentorísque alicujus latera mihi dari velim; ut, omnibus quid perdiderint ritè edoctis, universos undecunque Anglos ad luctus conciam: ut publicè nunc demum elato MULGRAVIO, publicitùs adveniat luctus, publici summittantur gemitus. Commune, dum vixit, bonum fuit: commune, cùm moritur, damnum. Sed benè, quod nec linguis, nec lateribus opus est. Nôrunt jandudum satis superque omnes, quae damna fecerint; nec quenquam arbitror in Israele hoc nostro tam insolenten reperiri hospitem, qui moerendi scitetur causam. Nôrunt Proceres, Anglíque Patricii priscam pectoris morúmque integritatem, priscam fidem fortitudinémque, ac genuinum adeò avitae Nobilitatis exemplar, in MULGRAVIO spirâsse, sed expirâsse. Justum strenuúmque decessisse Rei communis Vindicem, eúmque qui publicè tantum vixerit, ut publicè prodesset, nôrunt Plebeii; Nôrunt eum dum vixit, vixisse aliis, sibîque soli mortuum. Nôrunt afflicti miserique sibi raptum Patronum; nôrunt scilicet plorantes, aestúque publico adhuc pallentes Naufragi, fortem fidelémque desiderari Hospitem. Nôrunt, qui novissimis hisce nequissimísque temporibus, spectaculum Angelis & Hominibus facti, tanquam purgamenta mundi sunt & omnium Peripsema usque adhuc, periisse sibi Fautorem, Cultorem, Nutritium Patrem. Quid loquor veram animi virtutem, niveam vitae per omnia sanctimoniam, morúmque puritatem emendatissimam! Sed quas res ago miser? aut quò fe●or? siquis forte erit, qui quem virum, quem heroa lugeamus nesciat, adeat, licet, Orationem istam Funeream, luculentissimam sanè eam fragrantissimámque, in quâ ita Nardo Pistico perfusus obdormit Comes MULGRAVIUS, ita suavolentissimis omne genus aromatis delibutus componitur, ut in ipsis etiam Parcarum amplexibus vivus adhuc spiret, legentiúmque oculis contemplandus simul & suspiciendus obversetur. Hìc, inquam; nec tamen hìc tantùm vivit vivitúrque MULGRAVIUS: Vivit adhuc in piis Propinquorum gemitibus, & lachrymis; Vivit in Clientum suorum, hoc est, in bonorum omnium luctuosis animis; Vivit in Procerum suspiriis, in Popelli planctu: In quocunque denique Veri Rectíque cultus, in quocunque generosum Honestum pectori incoctum micat, in eo particulam aliquam Mulgraviam etiamnum superesse dixerim. Atqui in te, si uspiam alibi, totus simúlque; in te, inquam, seorsim victurus est, ô Auree SHEFFELDIORUM Manipule! in te aureo resurgit culmo quodcunque in Patre de … ssum querimur; in te regerminat … ulgravii nominis decus. Ità quaeso, lucidissima Sheffeldiani stemmatis Gemma; id esse stude quod Natales praestant, Paternásque virtutes maturè occupa: Jus tibi tuum ocyùs assere; omnibúsque hunc aliis honorem invidus praeripe, ut nemo magis SHEFFELDIUM quàm SHEFFELDIUS referat. Facito, Veneres istae Gratiaeque dulcissimae, quibus quasi agmine facto circumvolitantibus tum vultus tibi tum pectora renident, quibusque quicunque spectator accedit; quasi perculsus & irretitus stupet, omnes tandem originem suam, simulátque adoleverint, prodant; nec aliud demum quicquam comperiantur, quàm Nativae dignitatis praeludia, proseminatae virtutis emicantes scintillulae. Sic tandem fiet, ut moerorem eum luctúmque, quem nondum aut fas erit deponere, aut facile, non nobis longa dies, ut aliàs solet, sed MULGRAVIUS redivivus minuat. To the READER. Reader, THough I do not call thee Courteous, yet I pray thee be so, be liberally so: Many failings, and such as mine, will make work for much courtesy. The Press and I have hitherto been strangers, nor did I ever intent my Pen should scrape acquaintance with it; but the desires of some (which carry the force of commands) and the importunity of other Friends, calling for more Copies than I had list or leisure to transcribe, have overruled those thoughts, and driven me out of my recesses and most desired privacy. Nor yet could I ever look the world in the face with more confidence, and less fear of blushing; having in all this Discourse kept close ●●●pany with Truth, which needeth not be ashamed. And if I had so little integrity that I would, my Lord of Mulgrave had so much excellency, that I could not flatter. I am innocent from that great offence, which is the reproach, and almost ruin of these Sermons. It is too much known, how the glozing tongues of some mercenary Orators have preached themselves, and this kind of Preaching, out of credit; the rank flowers of whose unsavoury Rhetoric sprinkled upon rotten Names, have not only distasted some sickbrained and silly ones, but even turned the stomaches of sound and sober persons. So that the Preacher of a Funeral-Sermon may find his fittest Text in that complaint of the Prophet; Isa. 53.1. Quis credidit auditui nostro? Who hath believed our report? And, a [Here lies] may as truly be inscribed on the Pulpit of the Preacher, as the Grave or Monument of the Deceased. As if the business of such Solennities was to garnish a Dish for the Worms; to make a Trimming for the Grave, and Paint for the Chambers of darkness. But wise men know the vanity of such Varnish, and Colours thus laid on give no complexion to a judicious eye. And how miserably wall this Paint melt and drop away, and leave some faces horribly appalled in that great Day of fire and flames, which will mingle the stars of the Heavens, and the dust of the Earth together! Then shall the mouth of all wickedness be stopped; Funeral-Sermons shall be shut, Rev. 20.12. and those other Books shall be opened, Books that know no Erratas, and which cannot lie, and the Dead shall be judged out of those books: 1 Cor. 4.5. Then shall every man have praise of God. My sincerity in the following Discourse will (I hope) make it Judgment-proof, and abide the test of the searching day. Read it, and a blessing from Heaven be upon it and thee, and Thy Servant, EDW. BOTELER. A SERMON Preached at the Funerals of the Right Honourable EDMUND Earl of MULGRAVE, Baron SHEFFIELD of BOTTERWIC. Sept. 21. 1658. Right Honourable, Right Worshipful, Men, Brethren, and Fathers! IT cannot be said of this great Assembly, as of that Act. 19.32. that it is confused, and the greater part know not wherefore they are come together. We all know, and, but that God only wise hath set our price, should sadly complain that we pay too dear to know the cause of our meeting this day. A day, Job 3.5. as ill as Job could wish; Darkness and the shadow of death stains it, a cloud dwells upon it, and the blackness of the day terrifies it. A day as sad as Zechary could prophesy, Zech. 12.12. influencing upon several families, and cutting them out their mournful parts. This Family, from whose heads the Lord hath now finally taken their Master this day, have parts so sad, no expressions of mine can reach them; I must borrow for them all. The honourable and elect Lady ('tis S. John's word, and I hope rightly applied) hath Naomi speaking her condition: Ruth 1.20. Call me Marah, for the Lord hath dealt very bitterly with me. Or the widow Church, (if she can be a widow, whose Husband fills heaven and earth with his presence;) Lam. 1.12. Behold and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the … d hath afflicted me in the day of his fierce anger. The young Lord, that florid, hopeful, and honourable blossom, may sigh out his sorrows in that of Elisha; 2 King. 2.12. My father! my father! And we, taking in the public loss, may all subjoin, One of the chariots of Israel, and one of the horsemen thereof! You, who were sometimes his happy Attendants and Followers, David hath cut you out your parts, see how they will fit you: 2 Sam. 1.24. Weep over him who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. All his whole Family, when you come home anon, may have your mouths, and hearts all full with that of Mary; who being asked by the Angels why she wept, Joh. 20.13. cries them out this answer, They have taken away my Lord. Other families, and other persons have their parts in this mourning too, and this our meeting makes a Consort of lamentation, such an one as may seem to emulate that memorable mourning of Haddadrimmon in the valley of Megiddo, Zech. 12.11. And now, that we had a Jeremy for this place! Jeremy in the possession of his wish, his head waters, and his eyes a fountain of tears! For he could broach the eyes, and pierce the hearts of after-generations, and by the power of his pen make impressions upon pious posterity. All the singing men and singing women spoke of Josiah in their lamentations to this day, and made them an ordinance in Israel; and behold they are written in the Lamentations. 2 Chro. 35.25. Oh for a David! one that had power to his passion! who did not only himself bewail the anointed Saul, and honourable Jonathan, but for their sakes commanded the children of Judah to be taught the use of the Bow, (not to shoot in, as it is ordinarily and easily mistaken, but) to sigh in, the lamenting song called the Bow: behold it is written in the book of Jasher. 2 Sam. 1.18. But, why do I call in mourners? we want none: We need not hire any Roman Praefica's, a custom observed also among the Jews. Jer. 9.17. Call for the mourning women that they may come, and send for cunning women that they may come: s●●h as let out their eyes for hire, and set their tears to sale, having both a trade, and a trick of mourning. We have true tears in showers, and have more cause to suspect a flood then a drought; and the fear is, lest so many rivulets met in one confluence, like Jordan in harvest, should overflow all banks and bounds. But, to keep us within compass, it was expressly provided by the deceased Lord, whose honourable remains now lie before us, according to the constant tenor of his admirable humility, desirous always rather laudabilem esse than laudari, to be, than to be accounted good; That he might be buried with all Christian warrantable decency, without pomp or costly vanity, quietly and peaceably, without giving offence to any one person or creature, if possible. Those are the very words of his last Will and Testament. By which, as it is said of Abel, Heb. 11.4. being dead he yet speaketh: speaketh against all immoderation and excess; speaketh, as our Saviour sometimes did to the lamenting followers of his cross and passion; Daughters of Jerusalem, Lu. 23.28 weep not for me, but weep for yourselves and for your children. There's a black bill of Jerusalem's sins gone up to heaven, and given in against her; and there's a black cloud of miseries hangs over Jerusalem's head, ready to fall upon her You have sins, and are like to have sufferings will set your tears on work; and therefore lavish not away such precious eye-water; be so thrifty in what you spend upon compassion, that you be sure to keep for contrition. Thus weep, or weep not at all for me, but weep all for yourselves, and for your children. But, if moderation be intended, than what means this great and unusual appearance? this sad and solemn Procession? these multiplied Blacks? that stately Hearse? those Armorial Ensigns and tricks of Honour? those Atrati, the Mourners walking about the streets? — Et non plebeios luctus testata Cupressus? Such a question was once put by the Disciples, and that with indignation too, when they saw the Alabaster-box of very precious ointment poured on the head of Jesus; Mat. 26.7, 8. To what purpose is this waste? S. John seems to take it off in some measure at least from the other Disciples, and lay it upon Judas, making him the greatest, if not the only murmurer? He had the filthiest heart, and foulest mouth; and so fittest to speak that base objection, which he hatched in his bag, not his conscience: Joh. 12.5 Why was not this ointment sold for three hundred pence, and given to the poor? It is not unlike there may be some of Judas his brood here this day, (Great sins seldom die issueless;) who being of the same mind, may murmur after the same manner, and therefore the same answer will fit them: Joh. 12.8 This is for the day of my burying; for the poor you have always with you, but me you have not always. They whom Christ cannot satisfy, deserve no answer; nor will I trouble myself further with them, then to tell them, It is more than suspicious, that they who have over-slovenly thoughts of Burial, have too slender hopes of the Resurrection. He lays his clothes by handsomely, doth not throw them away carelessly, that intends to put them on again in the morning. Indeed, were our minds after the Heathen Motto, Non est spes ulla sepultis, There's no hopes of them that are once buried; any burial were good enough; any hole will serve no hopes: Let lost forlorn carcases be kicked into corruption; the ditch is fittest for that which will never be better than dirt. But a body, which hath been Animae domicilium, it is Origen's word, the dwellinghouse of a divine soul; and whilst in the state of conjunction, Eph. 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis S. Paul's word, an habitation of God through the Spirit, a Temple of the Holy Ghost, one of the dwellings of God, and mansions of the most High: A body which shall rise in honour, 1 Cor. 15.43. put on glory, and wear immortality: A body which shall be fashioned like unto Christ's glorious body, Phil. 3.21 let it have some of the fashion of his burial too; the honourable attendance, the spikenard and spices, Mar. 15.43.46. the ointment and fine For questionless, had costly linen: solemnities been a sin, he who knew no sin would not have made his grave with the rich in his death; Isa. 53.9. nor should the Sun (being under his command) have put both himself and the heavens into black, Mat. 27.45. to witness their mourning to the world. Let them who live and die like beasts, be buried like beasts; the burial of an ass, Jehojakim's curse, Jer. 22.15. suits best with them. But let not man, a good man, a good man in honour, though he abideth not, be thus like the beasts that perish. Ps. 49.12. Let us give him the honour due unto his name! Due indeed: For if ever Funerals were called Justa, as being a debt to the memory of the deceased, these are they; in which we do not perform, but pay the service of this day. Which whilst we are about, let me bless you, 2 Sam. 2.5. as David did the men of Jabesh-Gilead; Blessed be you of the Lord, that you have showed this kindness unto this Lord, and are thus come to bury him. But before his burial, there's a box of ointment, which a skilful hand would open, but I must break, that the place may be filled with the odor of it. And that it may be the sweeter, let us mingle it with some Scripture-ingredients. We shall be better furnished to speak of the dead, when we have a while consulted the Book of life, in that portion of it which is written— RUTH 4.11. Do thou worthily in Ephratah, and be famous in Bethlehem. A Scant and a short Text, to accompany so great a Person to so long an home. But non est huic alter similis, (as David said of the sword) there is none like that, ● Sam. 21.9. give it me: A fit could not be found; I could not miss it, he was so much the Comment on it; look at it, and you see him. The persons, the place, the actions, the fame all agreeing; and what was there voted, is here verified; it is now the praise of the dead, what was then a prayer for the living: Do thou worthily in Ephratah, and be famous in Bethlehem. The words are the gratulatory votes, and hearty wellwishes, signified by the general acclamations of the Ephrathites, and people of Bethlehem-Judah, to the great and noble Boaz; a Prince of the Assembly famous in the Congregation, a man of renown, one that sat chief in the gate of his place, and was the honour of his people: He was of good descent and extraction, great Grandfather to David in the right royal line of Judah, whose fair pedigree is to be seen from Adam the son of God, to Jesus the son of man, Luk. 3. And which heightened his height, and made his greatness yet greater, he was good too; there were apples of gold set in those pictures of silver; Wisdom, Justice, Mercy, Love, Pro. 25.11. Good works, a right Retinue for Nobility: This was the Temple which sanctified the gold, and the Altar which makes pleasant the offering. This person thus great, thus good, is best for our purpose: For it was not every one that would have made a parallel for my Lord of Mulgrave, but he must be great. Not every Great one neither: For many like mushrooms and children of the earth, are sprung up and grown to their greatness since yesterday, and made but a step out of the dirt into honour; like those Giants, which, the Poets tell us, were simul sati & editi, sown and grown in the same instant: But he must be one, the spring of whose honour is to be found rising in remoter ages, and his Ancestors the acquaintance of History, ennobled in blood, great by derivation from greatness,— Satus sanguine Diuûm. Not every Great and Noble one neither. If he have no evidences to show for it but the Houses and Inheritance, the Lands and Lordships, the Escutcheons and Seal of his Family; if he be descended by as many degenerations from the worth and virtue, as generations from the loins and blood of achieving progenitors: But he must be one who hath brought in his share of Honour, hath illustrated old Dignities by new additions, and by doing worthily acquired fame. Such the person presented in the Text, and represented in the Occasion: Do thou, etc. In the Text, you have Nobility advanced betwixt two Supporters, Facts, and Fame. Facts give fame a bottom to stand on, and Fame gives Facts a top to stand up: Facts get Fame, and Fame gilds Facts. To do good, is the way to be great; and to be great, is the reward of doing good. Worthy actions command honourable commemorations; Do I find several readings; and I'll name that first, which I like worst: Pro. 3.10 Compara opes Ephrathae, Get thee riches at Ephratah; have servants and , and flocks and herds; let thy garners be filled with plenty, Eccl. 2.8. and thy presses burst out with new wine; Bring Ophir to Ephratah, gather silver and gold, and the peculiar treasure of Kings and of the provinces. Some will like this well enough, because it makes wealth the gage of worth; and so it is by the rate of the world, where look what a man's estate is, that commonly is said to be his worth. But to make this Worth, were to make the camel a passage through the needle's eye; Quidam scribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the great beast itself, and not the Seaman's rope only, as some contend upon that expression Mat. 19.24. To make wealth the standard of worth, this were to offend against the generation of God's children, and to cast out those as vile and worthless among men, of whom the world is not worthy: Heb. 11.38. Lam. 4.2. This were to esteem the precious sons of Zion comparable to fine gold, as earthen pitchers the work of the hands of the potter. Nor can I think the votes of the Ephrathites ran so low as wealth, the last and least in the inventory of good things; a blessing of the left hand, and not always a blessing neither, Riches being sometimes kept for the owners thereof to their hurt. Eccl. 5.13. It is but the fatness of the earth at best, which many have their full of, who shall never taste of heaven. And therefore I like the vulgar Latin better which reads it, Exemplum virtutis; saving that their sit in stead of this seems to incline that part of the words to Ruth, which other Copies, and so our Translation applies to Boaz; and speaking to him, it speaks to purpose, voting him to that which is the ornament of great persons, an Exemplarity. The highest lines are the writer's copy; and therefore thou that art high, make an advantage of thy place, prescribe those that be under, give a copy to others to write after. But I shall speak to this, when I come to apply Text and Occasion; and shall now follow our English reading word for word, Do thou worthily in, etc. In which words please to observe with me that there is, 1. Agendum, Something to be done: Do. 2. Modum agendi, the rule or measure of doing; worthily: Do worthily. 3. Motivum actûs, the motive of such deeds; taken, 1. From the person on whom such doing is incumbent; Thou: Do thou worthily. 2. From the place where such a person is resident, Ephratah: Do thou worthily in Ephratah. 3. From the name which is attendant on such a person, in such place, doing so worthily; it is famous: And be famous in Bethlehem. First for the Agendum, Do. Men must be active for heaven in their generations: Souls are high metall'd, and it is a shame to rust them in their scabards: They are Inanimates, or ill thriving Vegetables, that gather moss. A torpid life misbecomes any man, most a Christian. We came not on the Stage, as Cato on the Theatre; who is said to have entered, only ut exiret, that he might go out again: But we have our parts to act, something is to be done by us whilst we live in the world. As virtue is the lustre of action, so action is the life of virtue: Faith without works is dead. Leu. 18.5 It is not only the voice of the Law, Do this and live; but Gospel-impulses upon the hearts of candidate Christians and Converts work them to this importunate solicitation, What must we do to be saved? Act. 16.30. We have enough to do, work cut out for every day, not an hour but we may find employment: Mortify your earthly members. Col. 3.5. Lu., 13.24 1 Cor. 9.24. 2 Pet. 1.10. Heb. 4.11. Phil. 2.12. Strive to enter in at the strait gate. So run, that you may obtain. Give all diligence to make your calling and election sure. Let us labour to enter into that rest. Work out your own salvation with fear and with trembling. Who can look, who can think upon all, upon any of these, and not see enough to do, should he do nothing else? And yet how slack are men at doing, though it be to do themselves good? Do not most men like the people of Laish dwell careless, and after the manner of the Zidonians quiet and secure? Jud. 18.7 Is it not the language of most hearts, when they are motioned to remember their immortal souls, and to be doing something for eternity; Away tormentors before the time! Mortifying motions and four precepts of repentance, you are up too early, you are stirring too soon; go, and come again at threescore, Wisd. 20.6, 7, 8. or when a sick bed may make you seasonable! Come, now let us enjoy the good things that are present; bet us fill ourselves with costly wine and ointments, and let no flower of the spring pass by us; let us crown ourselves with rosebuds before they be withered; let none of us go without his part of our voluptuousness, let us leave tokens of our joyfulness in every place. Heart follow thine own ways, soul take thine ease, let us lie upon beds of ivory and stretch ourselves upon our couches: I charge you O ye daughters of Jerusalem, that you stir me not up nor awake me (from my beloved idleness) till I please. — juvat molli torpere veterno. Men and Brethren, Never was there such an idle generation, for all our newfound word of Generation-work: The chemistry of these days hath so rarified Religion, that it is become a mere air, a wind, a next to nothing. woe unto us, Jer. 6.4. for the day goeth away, for the shadows of the evening are stretched out! But how short is the substance? how many have their tongues tipped with Purity, but how few have made it the living of their hearts? Is not a mouthful of holiness enough to justify both hands full of violence, and a heart full of hypocrisy and rottenness? So that like the Church of Sardis, Rev. 3.1. we have a name to live, and are dead; we are nominally the Church of God, but really little better than the synagogue of Satan: Mat. 23.5 like the Pharisees we enlarge our Philacteries or Conservatories, scrolls on which the Law was written, as if we grasped at all and every punctilio of it, when indeed too like them we say, v 2. and do not. It is time then to call upon men to be more practical, and less prating; to set their hands to their words, and witness their profession by their actions; and that upon a fourfold account. Our time is for doing; our life is our day, our working-day, a day which lays a necessity of work upon us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I must work the works of him that sent me while it is day; Joh. 9.4. the night cometh when no man can work. Life is a portion of that general duration from the rise of the world to the ruins of it, taken out and allowed to Individuals to do their work in. Psal. 103.23. Man goeth forth to his work and to his labour until the evening. Sudore temporis paranda sunt praemia aeternitatis; Let the sweat of time bring in the sweets of eternity: As we have opportunity, let us do good. Time is for doing. Doct. 2 It is time we were doing. It were well if that taunt of Seneca to the Jews in reference to their Sabbaths, that they spent the seventh part of their lives idly, might not charge us further, to the fifth, the fourth, nay the half, the greater half of our lives, which we have squandered away by doing nothing, or nothing to purpose, or worse than nothing. To pass by the toys and trifles of the lap and cradle, the vanities and excursions of our youthful days, how unprofitable have our riper years been? Let the best of us take a serious view of our years and graces, and how much may we be ashamed of the disproportion? May we not see the Almond-tree flourish, Eccl. 12.5. where the Tree of life never yet budded? Old men in the world as far to seek for the New-birth, Joh. 3.4. as Nicodemus who knew no other way then entering a second time into his mother's womb to be born? It is ordinary for men to reckon many years, whilst their good works cannot begin a number: It is the eleventh hour with some, it may be hora novissima, the last hour. Into the vineyard then, and be doing; Mat. 20.8. that when even shall come, the Lord may say unto his Steward, Call the laborers and give them their hire. It's time we were doing. Doct. 3 Time will quickly be done. The Sun and Moon, those great clocks of the Creation, were not wound up for ever; No, Psal. 104.19. He appointeth the Moon for certain seasons, and the Sun knoweth his going down. Time is that strange something, nothing, whose transient nature never yet had its own parts together: It will not stay till I tell you what it is: If I should go about to describe it and say, It is— I should confute myself before I had done, and you might tell me, it is not. But allow us to speak properly, when we say, that is time which is to come; yet alas! how coming is it? Dum labitur, lapsum est; it is gone, whilst it is going. Particular time is short; Mensurabiles posuisti dies meos, Thou hast made my days measurable. And his measure every man carries about with him; Behold thou hast made my days as an hand-breadth. Ps. 39.5. Rev. 10.6. And general time cannot be long: The Angel lift up his hand to heaven, and swore by him that liveth for ever and ever, that there should be time no longer. Which is a truth, as well to the dissolution of the world, as the desolation of Babylon, of which some expound it. The ends of the world are come upon us; the Judge is at the door: Isa. 21.12. The watchman saith, the morning cometh, and also the night; if ye will inquire, inquire ye; return, come: Come quickly, drive not in the momental matters of another world, hazard not your unalterable Eternity upon peradventures; What you have to do, defer not; Time will quickly be done. Doct. 4 Not doing in time, will be our undoing for ever. The servant who hide his talon is charged, not for misdoing, but for not doing; for not acting his share in the Commission, Negotiamini dum venio, Lu. 19.13 Be doing till I come. It will be long enough ere we talk ourselves into heaven: Mat. 7.21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father which is in heaven. No question but if talking would do it, it would be a general plea: Many have been full of tongue for him, and will say, Lord, Lord, have we not prophesied in thy name? Yes, it may be so: But where are the hungry which you have fed, Mat. 25.42, 43. the thirsty you have given drink to, the strangers you took in, the naked you clothed, the sick and prisoners you visited? You have been all tongue and wind, and nothing you have done; Hos. 8.7. you have sown the wind, and now you shall reap the whirlwind. Behold the whirlwind of the Lord goeth forth with fury, Jer. 30.23. a continuing whirlwind, it shall fall with pain upon the head of the wicked, in the latter days ye shall consider it. Oh that men were wise, that they would consider this before the latter day! The last day will be a late day: When the cry is made, Behold the Bridegroom cometh! Mat. 25.6. providing of oil and trimming of lamps will be out of date. I will therefore close this with that suitable exhortation of the Preacher, preached upon in this place the last day that ever the deceased honourable Lord was a h●●rer: Eccl. 9.10. Whatsoever thine hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. That for the Agendum; Do. 2. Here is Modus agendi, the rule and measure of doing; worthily. Do; but no more haste then good speed; as good do nothing, as nothing to purpose. Do, but be advised how; Do worthily. Worthily, how is that? Nobly: so some read it. Gilled thy actions with honour; let thy large heart appear in thy liberal hand. 1 Sam. 1.6. Elkanah gave Hannah partem honorabilem, a worthy portion: Do honourably, and do worthily. Worthily; that is, ingenuously, 1 King. 1.52. if we follow others. Si fuerit vir bonus, says Solomon of Adonijah, If he show himself a worthy man, if he deal fairly and ingenuously. And such a signification we meet with Mat. 10.11. Into whatsoever city or town you shall enter, inquire who in it is worthy; who keeps an open heart to entertain the Gospel, and is so ingenuous to give a free welcome to those precious guests that bring it. Do ingenuously, and do worthily. We shall contract all the several expositions of Doing worthily, into four particulars. To do worthily, is, 1. To do decently; to do suitably and beseemingly: To act in a proportion to our natural selves, to do as men; to our civil selves, to do as such men; to our religious selves, to do as Christians. Thus our Saviour exhorts to bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 3.8. worthy of repentance, that is, meet for repentance, suiting with that contrition and consternation of poor broken Penitents, those Doves of the valleys mourning for their iniquities. Ezek. 7.16. Act. 26.20. Col. 1.10 Eph. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is S. Paul's expression, works worthy of repentance. And so, To walk worthy of the Lord, worthy of the vocation, denotes every where Decentiam quandam & convenientiam, a certain suitableness and becomingness, Davenant in Col. as the Learned observe. And one place for all the rest so renders it in plain English, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ro. 16.2. as becometh Saints. Men and brethren, did we always consult this suitableness, it would give check to folly, and keep us from unworthy actions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 17.28. Joh. 14.2. Col. 1.5. 2 Pet. 1.4. Col. 3.4. 1 Pet. 1.4. Ro. 8.18. Remember yourselves you that are born of God, and do nothing unworthy so high a birth: Remember the calling wherewith you are called, the mansions prepared, and the hope laid up in heaven for you; the great and precious promises, the rich reversions of the life to come; the inheritance incorruptible, and the glory to be revealed: And do in some proportion to these, to all these, do as becomes persons of such pregnant hopes and expectations; Do decently, and do worthily. 2. To do deservingly. Worthy and deserving are terms of equivalency: The labourer is worthy of, or deserves, his hire. So the Elders of the Jews being sent to invite the help of Jesus for the sick servant of the devout Centurion, that Rarity of his profession, (for he was a Church-building Soldier) they speak his deserts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is worthy for whom Christ should do this, Luk. 7.4, 5. for he loveth our nation and hath built us a synagogue. There is no worth, but what deserts bring in: That Honour is too cheap to be good, that was purchased without achieving, that cost nothing: And that Fame deserves to starve, that cannot live but at the charge of another's actions. Win then the honour you intent to wear: deserve of the place, the persons, where and among whom you live. Bid for a Name in do, and pay for it in deserts. Please not yourselves with the petty thoughts and pitiful dreams of posthume honour, not only born, but begotten after death; That the Poet and Artificer shall contrive a fair (though false) Remembrance of you; That you shall have a Marble to mourn over you, and a Monument to tell some golden Lie for you when you are gone: But work yourselves into the hearts, and out of the mouths of men; make every breast your monument, and every tongue your epitaph: Do deservingly, and do worthily. 3. To do exemplarily. And in this I follow the Vulgar Latin, which renders this [worthily] an example of virtue, as before: It is worthy doing, to do exemplarily. Men can do unworthily, without a pattern; but they must be good indeed, that make others good by the convincing power of their examples. Few leaders in our expedition for the other world; we are so far from being leaders, that it were well if we could follow examples. In our walkings abroad do we not stumble upon the husbandly provident Ant? And yet who considers her ways to be so wise, as in summer to forecast for winter, and in time to provide for eternity? In our sit within and recesses, does not the Swallow sing a confutation in our ears, whilst she is an example of observing an appointed season, Jer. 8.7. and we will not know the day of our visitation? Men and brethren, As it is your shame not to follow, so it will be your honour to make examples; Tit. 2.7. in all things showing yourselves patterns of good works, cutting out work for the imitation of others. The most holy and humble Jesus, among the many exemplarities of his heavenly life upon earth, commends to his ambitious Disciples that condescending act of his in washing their feet, Jo 13.15. under this expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have given you an example, that ye should do as I have done to you. And S. Paul exhorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4.12. Be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity. A Christian must be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a visible, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a legible example: The word is taken from those letters and marks which artificers in iron or brass use to make upon their instruments by stamping. Let goodness be instamped upon you, wear a Divine impress; Mat. 22.20. bear the image of the Heavenly, and the inscription of a greater than Caesar; let there be upon you, as upon the bridles of the horses in the Prophet, Holiness unto the Lord. Zech. 14.20. Phil. 2.15 There was never such a crooked and perverse Nation; therefore nev r more need you should shine among them as lights in the world: Now, if ever, let your light so shine before men, Matth. 5.16. that they may see your good works, and glorify your Father which is in Heaven. Do exemplarily, and do worthily. 4. To do excellently: Actions of a taller pitch then ordinary, to emerge the sleepy Age, and strip the dull drowsy World. Worth hates levelling, and disdains the pitiful thoughts of a parity. The Saints those Worthies of God, are called The most Excellent; Psa. 16.3. and Tertullus the Orator coming to claw Felix, and flatter some favour out of him for the Jews against St. Paul, calls his acts for that Nation very worthy deeds: Act. 24.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Right and strait works being done by thee, such as stand true by the rule, such as others swerve from, or come short of. David's Worthies had their names and honours from their great achievements and actings above others. 2 Sam. 23. There were the thirty, the three, and the first three. Benaiah the son of Jehoiada had the name among three mighty men, Vers. 23. he was more honourable than the thirty, but he attained not to the first three; these were all such as outdid the generality, and acted above the common rate of men. Such worthies would our Saviour have all his Disciples and followers to be: What do you more than others? do not even the Publicans the same? what worth is there in common actions? were Gold but like other Clay, the Cabinet would be no place for it; were Jewels as obvious as the stones in the streets, who would call them, would count them precious? He that keeps pace with the multitude, shall never reach Heaven: There is none climbs that hill, but he leaves many behind him. — Jam monte potitus Ridet anhelantem dura ad fastigia turbam. Men and Brethren, would you have worth in you? Seek that you may excel, 1 Cor. 14.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that you may abound, and have overplus and run over; that you may overrun others, as the Disciple did, that stripped Peter and came first at Jesus. John 20.4. 1 Cor. 9.24. So run that you may obtain. Get a name among thirty, if you cannot attain the honour of three, of the first three. However, keep within distance; get beyond the pitch of a Publican, do more than others, than many others, then most others. Do excellently, and do worthily. That for the Modus agendi, the measure and rule of doing: Do worthily. Come we now to the third general part, 3. Motivum actûs: The Motive and Incentive to this worthy doing; taken From the person, Thou; the place, Ephratah; the name, Famous: It is thou, and thou art in Ephratah, and thou shalt be famous in Bedlam. 1. Thou: Thou that art great, and Daniel-like greatly beloved; thou that art blest, as if thou wert the darling and delight of Heaven; thou whom Wisdom seems to court with both hands full, Length of days in her right hand, Prov. 3.16. and in her left hand riches and honour: Thou that art honoured before the Elders, and magnified in the gates of thy City, Lam. 4.20. Chap. 5.16. The breath of their nostrils, the joy of their hearts, the Crown of their head, the glory of Ephratah, the hopes and expectation of Bedlam, do thou worthily. Thou: For te decet, it becomes thee; there is no such incongruity as ill placed honour, as dignitas in indigno (so Salvian) a worthless person in a place of worth: As Snow in Summer, Prov. 26.1. and Rain in Harvest, so honour is not seemly for a fool. What a ridiculous monster is worthless greatness? Psa. 12.8. when the vilest men are exalted, Quisquiliae popelli, the sweep of the raffle, the abjects, the lowest of the people (like Jeroboams usurping Priests) got into high places. Giants in honour, and Dwarves in deserts, are more monstrous than those the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sins and by-blows of nature. But to see Goodness and Greatness walk hand in hand, outward excellencies inlaid with Grace and Holiness, this is elegancy and beauty far above all the accomplishments of flesh and blood. Job 41.12. I will not conceal his parts, nor his power, nor his comely proportion. Laudate Dominum in excelsis: To see God praised in the heights; to see Mountains of Holiness, those that are eminent in place, to be so in piety too, Isa. 35.2. the glory of Lebanon is given unto them, the excellency of Carmel and Sharon: Do thou worthily; for te decet, it becomes thee. Thou: for te oportet, it behoves thee; necessity is laid upon thee: Thy engagements are notable and numerous; God hath tied thee with cords of love; Luke 1.49. He that is mighty hath done to thee great things, and holy is his name: He hath laid his obligations thick upon thee, and unreturned mercies carry a weight with them, are as heavy as judgements, will press to death. It is base Earth which requites the bounty of Heaven's sun and showers with nothing but thorns and briers; Heb. 6.8. it is rejected and nigh unto cursing, whose end is to be burned. It was the charge against Saul, that he answered neither the expenses, nor expectations of God: 1 Sam. 15.11. It repenteth me that I have made Saul King. Such preferment might justly expect some performance; but unthankful wretch that he is, I see he cares not to enrich himself with the spoils of Heaven, and to raise his own name, though, if possible, with the ruins of mine: It reputes me that I have made him King. Men and Brethren, let not our unworthiness give God cause to repent of any mercy that he hath bestowed on us; and where he hath sown his favours thickest, let him reap the greatest crop of thankfulness. Remember your engagements recount your obligations, break not the Lords bonds in sunder, Psal. 2.3. cast not away his cords from you: Do what you are bound to do; where much is forgiven, love much, and where much is given, do much: Do thou worthily; for, te oportet, it behoves thee. To close this: Greatness you see is a tye to goodness. My Lords and Gentlemen, you that are greater, be better than others; let your Holiness go in as good a place as your Honours; let your riches of grace outvie your revenues: Let your goodness top as many as your greatness; make it appear though those two do not often meet, yet it is not impossible they should come in conjunction. Let not your heights make you barren, as if you were under the curse of the Mountains of Gilboa, 2 Sam. 1.21. that there should be neither dew nor rain upon you. Oh let dew be upon Hermon, and let it descend upon the Mountains of Zion; Ps. 133.3. for there the Lord commands the blessing, even life for evermore. That for the first Motive to do worthily, Thou, Boaz; a great Man, a Noble Person; do thou worthily. 2. The second is the place where such a person is resident: Ephratah. Do thou worthily in Ephratah. In Ephratah: Where's that? Inquire of a neighbor-word, and it will tell us, Ephratah is a disjointed name, there is half of it behind, Bedlam belonging to it, Bedlam and Ephratah are both one. The Spirit of God using the like elegancy of expressing one place by two words elsewhere; Psa. 76.2. At Salem is his Tabernacle, and his dwelling place in Zion: Both which speak but one Jerusalem. Josh. 19.15. Judg. 12.8. There was another Bedlam in Zebulon, the birthplace of Judge Ibzan; from which that it might be distinguished, this of the Text is called sometimes Bedlam Judah, sometimes Bedlam Ephratah. This is that Bedlam of Judea, Marth. 2.1. so called by St. Matthew, where some time after, the Wise men sought the Sun by Starlight, and found him, without whom the world was lost. Nor did the blood of Innocents' here shed by Herod, stain, but illustrate the place, it being the field, Aetes' rec dum habilis ad pugnam idonea catitit ad coronam. Hier. where those little Champions who could not fight, conquered and are crowned, and by the charity, and upon the credit of the Primitive Church are acknowledged to lead in the Van of the Noble Army of Martyrs which have been since Shiloh came. It is observed to be situate on the very Umbilical point of the Earth; from whence as from a Centre, Psa. 19.4. the Lines of comfort might go out through all the Earth, and the Word here made flesh, to the ends of the World. Sometimes you have both these names in one. Mic. 5.2. And thou Bedlam Ephratah, though thou be little among the thousands of Judah. Sometimes one for both, Gen. 35.19. Rachel died and was buried in the way to Ephratah, which is Bedlam. Sometimes both for one, as here, Do thou worthily in Ephratah, and be famous in Bedlam. Ephratah was so called from Ephrath the wife of Caleb, say some; others, 1 Chron. 2.19. and St. Hierome among the rest, ●p. ad Eust. 27. A fertilitate, quâ locus ille aliis praestabat; from that great and notable fruitfulness in which it excelled other places; and so it is well coupled with Bedlam the house of Bread; a fruitful Land makes Houses of Bread: And most deservedly was this place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fruitful, especially if we look at that fruit which sprang here from the Root of Jesse, David, Isa 11.1. and Jesus the Son of David, the best fruit that ever the Earth bore. John 7.42. Hath not the Scripture said, That Christ cometh of the seed of David, and out of the Town of Bedlam where David was? It shall be said of Bedlam Ephratah, that this and that man were born in her, Ps. 87.5. and the Highest himself came out of her; excellent things are spoken of thee, O City of God I cannot speak much of it now; only thus: Deut 12.5. It was a near neighbour to Jerusalem, the place which God chose out of all the tribes to put his name there, having that advantage which S. Paul speaks of, that to them above many and among few others, Ro. 3 2. Ro. 9.4, 5. were committed the oracles of God; to them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God and the promises; of whom as concerning the flesh Christ came, who is over all, God blessed for ever, Amen. It was a City in whose palaces God was known for a refuge: It was a City of Judah, and in Judah is God known, his name is great in Israel. Here must Boaz do worthily, here especially, here if any where; such a Theatre is only for worthy actions. Do thou worthily in Ephratah. Men and brethren! We live in Ephratah, a fruitful land, and our houses are like Bedlam, houses of bread; The lines are fallen to us in pleasant places, and we have a goodly heritage: The fountain of Jacob is upon a land of corn, and milk, and honey, Deut. 33.28. also our heavens drop down dew: God crowns our years successively with his goodness, and his clouds drop fatness. And which is beyond all these, Ps. 65.11. how are we warmed with the glorious and days of the Son of man! Does not man eat Angel's food, and are we not dieted with the bread of heaven? What a rich confluence of evangelical enjoyments have we lived under? Ps. 147.20. He hath not dealt so with every nation: He hath fed us with the finest of all the wheat, Ps. 81.16. and satisfied us with the very honey out of the rock of goodness. And now, O man, what doth the Lord thy God require of thee, but to do worthily? worthy of God, his Gospel, his goodness, the Ephratah, the Bethlehem thou livest in: Isa. 26. 1● Let not all this favour be showed thee, and yet thou not learn righteousness: Let it not be charged upon thee, that in the land of uprightness thou still dealest unjustly, and wilt not behold the majesty of the Lord. The cities wherein most of the mighty works were done, Mat. 11.20, 21. were upbraided, and no less than a woe will serve Chorazin and Bethsaida, because Tyre and Sidon, under such manifestations and visits from heaven, would have repent long before in sackcloth and ashes. It was that which rendered the rape of the Gibcathites more odious, Judg. 20.10. because it was folly in Israel; they did evil in a good land. And it was the emphatical goodness of Jeroboam's son, 1 King. 14.13. that in him was found some good thing toward the Lord God of Israel, in the house of Jeroboam; he was good in an ill house. Considering where we live, should make us consult what we do. Places do notably circumstantiate actions; remember Ephratah, and do worthily: Do thou worthily in Ephratah. That for the second motive to doing worthily, the place where this great person was resident, Ephratah: Do worthily in Ephratah. 3. The third is taken from the name that is attendant on such a great person, in so eminent a place, doing thus worthily; and that is here termed famous: And be famous in Bedlam. Fac praedicetur nomen, make that thy name may be preached and cried up, as Tremellius renders it: Proclaim thy name, as the Margin gives it from the Hebrew: Habeas nomen celebre, so the Vulgar Latin; Have a great, a renowned, a famous name. All speak one and the same thing; Be famous in Bedlam. A good name is a great blessing, and the guerdon of worthy actions: As the works, so the worth of blessed men and women follow them. Marry Magdalen for her Box of precious Ointment, Eccles. 7.1. hath a good name given her, which Solomon says is the better of the two; Mat. 26.13. and wherever the Gospel is preached, that which she did is told for a memorial of her. What an honour have the Romans got in one line of S. Paul's Epistle to them, far above all that Histories writ of them and their Ancestors prowess; That their faith is spoken of throughout the whole world. Ro. 1.8. Those Worthies whose heads are now crowned in heaven, have their names cried up on earth; for, by faith they have obtained a good report, as it is said of them, where they are fairly listed, Heb. 11. Memoria justi in benedictione; The memory of the just is blessed, Pro. 10.7. but the name of the wicked shall rot. It is observed that God shows himself much in the disposal and ordering of men's names: He deals with their names, as he affects their persons; so that his love or his anger, blessing or punishment, are legible in names. Is God angry? he'll cut and curtail them, he'll take them off by the halfs: Jeconiah shall be but Coniah, and enough for him too, without he were better; Jer. 22.24. Though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck him thence. Is God pleased? sometimes he'll add and enlarge: Gen. 17.5. Thy name shall no more be called Abram, but Abraham. Sometimes he'll alter and change: Thy name shall no more be called Jacob, Gen. 32.28. but Israel; for as a Prince hast thou power with God and with man, and hast prevailed. Hath God a mind to punish? Deut. 9.14. he'll expunge and erase: Let me alone that I may destroy them and blot out their name from under heaven. Isa. 56.5. Does he intent to bless? Then, I will give them a name better than of sons and of daughters; I will give them an everlasting name, which shall not be cut off. God is ever ready to honour them that have honoured him, 1 Sam. 2 30 Ps. 91.14 to set them on high that have known his name: As their lives and deaths, so their names and memories are precious in his sight; they shall not be forgotten, nor out of the mind of God, when they are dead men and out of the sight of the world. It was a very passionate expression, and spoke abundance of love, that of Ruth to Naomi: Where thou diest will I die, ch. 1.17. and there will I be buried. But the love or God is wonderful, passing the love of women: 2 Sam. 1.26. He says, Where thou diest, my care shall not die, and there will I not bury my loving kindness; mine eyes shall be upon thee in the chambers of darkness, my faithfulness shall be seen in the grave; I'll value thy very dust, and set a price upon thy scattered atoms; I'll embalm thy name for after-ages, and send it down to posterity with a relish; Eccl. 49.1. it shall be sweet as honey in all mouths, and as music at a banquet of wine. A word of inference; And I'll promise you to have done with the Text, and be as good as my word too. If fame be the reward of worth, and it be such an honour to have a name on earth, Lu. 10.20. what is it to have our names written in heaven? If it be such a happiness to have a deserved good name written upon a tombstone for others to read, what is it to have the white stone given, and in the stone a new name written, Rev. 2.17. which no man knoweth saving he that receiveth it? If it be such a blessing to have our names up, when we are no more seen; what will it be to see the face of God, and have his name written in our foreheads? Rev. 22.4. Such honour have all his Saints. Men and Brethren, Do you consult your fames? Would you have a name? Not any name, not such an one as Jeroboams which is seldom met without that sad clog hanging at it, that made Israel to sin? Not an empty, airy, frothy name, such as those Ranters at the building of Babel aimed at, Gen. 11.4. Let us make us a name? Not such a name as Absalon designed, of whom it is said, Erexerat sibi titulum, 2 Sam. 18.18. He reared himself a pillar; some Pyramid, some Monument with an inscription, more title than truth, to speak more for him then he deserved: And therefore God made his Ambition as issueless as his body, and disposed of him under a rude heap of stones, as fittest for him whose name was rotten before his carcase? Not a name to be tossed up and down, and talked of in the world, which is of no advantage: Vae tibi Aristoteles, laudaris ubi non es, damnaris ubi es; It is miserable happiness to be commended where a man is not, and to be condemned where he is. But would you be famous in Bedlam? Have a name with God and good men? A name like Demetrius, 3 Joh. 12. who had a good report of all men, and of the truth itself? A name enrolled in the Book oflife, which may tread on the grave of History, * Habent sua fata sepulchra. bury Monuments, outlive the funerals of the world, see Time laid in the dust, and stand up with Eternity? Would you attain to that good name which is rather to be chosen then great riches? Pro. 22.1. 2 Tim 4.7, 8. Rev. 3.12. The way to it is by worth: Fight a good fight, finish your course, keep the faith, and take the crown: Overcome and be a pillar in the temple of God, and have the name of God, and the name of the city of God, and the new name written upon you. Set the spur of glory to your side; Ro. 27. by patiented continuance in well-doing, seek for honour, and glory, and immortality: Dan. 12.3. Be wise and shine as the brightness of the Firmament, work righteousness and shine as the Stars for ever and ever: Make Ephratah witness of your worth, and Bedlam shall record your fame. Do thou worthily in Ephratah, and be famous in Bedlam. I Have done with the Text; and now there'll need but little to bring it and the Occasion together. The persons, Actions, Fame, all run so true a parallel, every one is by this time ready to prevent me in the application. First then, for that eminent Person whose Obits we this day solemnise: He was Boaz, of ancient and very honourable descent; it would lead us up to the further end of our English antiquities, to follow his Name to the rise of it. And no small happiness it is for a people to have such in place; if King Solomon's vast knowledge and full grown experience had taught him what happiness is: Happy art thou, Eccl. 10.17. O Land, when thy King is the Son of Nobles. Such Progenitors being often, not always, blessed in suitable productions: — Nec imbellem feroces Progenerant aquilae columbam. Then for the Place, you may read it in his Escutcheons; if you look at them, you may find there both Ephratah and Bedlam. Behold the Garbs, Guil. Dis. of Heral. p. 151. the Sheaves, and they signify plenty or abundance, that their first Bearer did deserve well for his hospitality; there you have Ephratah, Fruitfulness. Idem p. 77. Look at the Cheveron, and there the Heralds show us the representation of a House in the roof or rafters of it; there's Bedlam, a house of bread, a plentiful house; and such was his, I need not go out of the Congregation for witnesses of it. So that he which looks on his Escutcheons, may see another interpretation of joseph's dream: Gen. 37.7. Lo his sheaf arose and stood upright, and behold the sheaves that stood round about it did obeisance to his sheaf. And if you say, these are to be reckoned among the— Quae non fecimus ipsi, those Honours which came to him, rather than he to them: Let us go on to the parts of the Text, and come to the Agendum, the something to be done; and there you shall find him nobly active and doing his part. He was much for action; his hand ever kept pace with, and for the most part outwent his tongue. He was not practised in false Courtship, and perfectly hated that foolish ostentation which our Saviour chargeth upon the Pharisees, Mat. 23.3. They say and do not. He would do as much, as others think enough to say; And it was his grave and sober manner, rather to do a favour then profess it. He shown his faith by his works; Jam. 2.18. 1 Joh. 3.18. Joh. 13.17. and loved not in word, nor in tongue, but in deed and in truth: Reckoning of that only as happiness, to know the things of God and to do them. Next for the rule of doing, it was that of the Text; He did worthily; take the word in what signification you please. First he did decently, things like himself. We may say of his actions, as Zeba and Zalmunna of the brethren of Gideon; Judg. 8.18. As he was, so were they, each one resembled the children of a Prince. You might see what he was, by what he did; every action spoke itself the child of honour: He hated any thing that looked like unworthiness; And though he was very humble, yet he knew how to be a man and no worm, as well as when to be a worm and no man: He knew when to lay his Honour in the dust, and when to no dust lie upon his Honour: He could tell when it was not seasonable nor handsome for his Honour to stoop; of which some instance might be given, but the time will not bear it. Next, He did deservingly, meriting much and many ways: And though we cannot say of him as of the Centurion, He loved our Nation and hath built us a Synagogue; Lu. 7 5. yet he loved this part of our Nation, and to witness it, declared, not long before his death, his intentions to repair and keep against the assaults of time, our Synagogue, I mean that elegant structure of the Cathedral at Lincoln, (as sometime his Grandfather, when Lord Precedent of the North, interceded for the Conventual Church of Rippon.) And this I may say was done, because purposed by him: For so God tells David upon his design for building the Temple; 1 King. 8.18. Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart. This is a choice piece of desert, I wish it may have some followers, that such a purpose may not die and go to the dust with him. Then, He did exemplarily: His whole life was a Copy of Virtue fairly written over with few, very few blots. He was one of those whom Tully calls loquentes leges, speaking Laws, unprinted Statutes, in whom men might read their duties, as well as hear them from him. He knew what great evils evil great ones are; that they have many followers, go they whither they will, and seldom go to hell alone:— Tutum est peccare authoribus illis. And therefore he was a practical Comment upon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle, Eph. 5.15. See that you walk circumspectly, or exactly. Examples should be exact, and so was he. But more of this by and by. He did excellently too: His actions were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right by the rule, his deal even and square: Great was his integrity, appearing in all parts both of commutative and distributive justice. Those who dealt with him, know his commutative; and those who had been ill dealt with but for him, may be thankful witnesses of his distributive justice. I could benight my Auditory with a discourse of this subject; but, I must contract. He was a Worthy, I will not assign him his place, let impartial posterity decide it, whether among thirty, or among three. And now for that Exemplarity, in which I shall engage all my following discourse; not as if I were such a slave to the curse of the Council of Trent, that I dare not but prefer the Vulgar Latin (though but a translation) before the Original, but making now for my purpose, I shall readily follow it, and speak of some of those many virtues wherein the deceased Lord was very exemplary. Of some, I say; for I do not, I dare not undertake to give you in a perfect List of his numerous excellencies: As well might the Spies who went to search the land, Num. 13. engage to bring all the land upon their shoulders, and lay it down before them that sent them: It will be enough; and as much as the declining day will allow, v. 23. to let you see some Pomegranates, some Bunches of grapes, and some of the Figs; they'll give you a taste, and make you some discoveries; by their fruits you shall know them: Mat. 7.16. Do men gather grapes of thorns, or figs of thistles? You may guess at the gardens of the Hesperides, when you see some of the golden apples which there grew. And here I might speak of him in his several capacities, Lord, Landlord, Husband, Father, Friend: In which he has not miscarriages to bewail like him that cried out, Omnia fui, nihil profui; I was every thing, and did nothing! For he made every station an advantage to do good by; All his Relations were as so many cuts and channels for his goodness to run and flow in. But this would lay more load upon them that groan under the burden of their loss, and give them more gashes whose wounds are deep enough already; it may suffice to have named it. We shall go on; beginning first as he began every day, with his Devotions. God was next his heart, he gave him his morning-thoughts, yea and his evening too: Ps. 55.17. Evening, morning, and at noon did he pray; four times a day, twice in his family, and twice in his closet, was his course, to which he was faithfully constant, say they that were near him. God was first and last in his mind and meditations: Te veniente die, te decedente canebam. He entered, and ended every day with him: His honour neither made him so high, but he could bow down, nor so stiff but he would worship and kneel before the Lord his Maker. Ps. 95.6. Nothing on Earth could make him neglect sending to Heaven; a sign and evidence that he had great concerns, where he held such daily intelligence: No question but he had a Bank of Glory going on, which made him send and seek so often, so earnestly after it; his treasure was in Heaven, and his heart was there also. Another excellency which will come in as a good second to this, was his Constancy to the truths of Religion; the more commendable, because in such boggling and starting times: So that it may be said of him as of Trajan, He was Melior pejori aevo, Good, and the better for being so in a worse age. He was fixed in flitting times; in lubrica aetate, that's S. Hierom's word. And he stood his ground in a time of universal apostasy and revolts: He was no miscellaneous Samaritan, no temporizing Any thing, Every thing, No thing: He was not Nobilis & Mobilis, like the Courtiers of the Heathen Tyrants at the first entry of Christianity into this Nation, who measured out their Profession by the Sword, liking the longest always best, and being Christian or Pagan, according to the humour of the Conqueror. Naaman is for the God of Israel, but he must have a toleration for the house of Rimmon. Great ones commonly move as (they say) the Planets do, they will have their Epicycles. 'Tis Constancy commends the deceased Lord: It's choice fruit that keeps sound at the core in a rotten age. And I might tell you, as he was stayed in himself, so he was a stay to others: I dare not say as of Athanasius, that the Church leaned on him in her persecution; but I may say, that he was a refuge from the storm; Isa. 25.4. Bless God for this Lord, O house of Aaron! let the house of Levi say that he was good! And I'll say no more of this. I know not where to be next, I have such choice. His Wisdom; let us look at that a while. To this he had a good title, whether we look at it as Science, or Prudence. It was great in him, but not loud: Deep streams slide away in silence, whereas shallow rills babble in their passage, and cannot roll down their channels without a noise. He was very reserved, and no wonder if so much treasure was under a lock, of which he kept the key himself; and when he did open it, it was to good purpose, so that when the ear heard him, it blessed him. Job 29.11. By this wisdom of his I do not mean a crafty cunning, which prostrates and lays down honour, and honesty, and conscience, and religion and all to tread on, and climbs up to greatness by any steps; But that gracious gift which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above, Ja. 3.17. and is pure and peaceable, and gentle, and easy to be entreated, full of mercy and good works, without partiality, without hypocrisy. For which he hath a place among those the Son of Sirach speaks of, The people will tell of their wisdom, Ecclus. 44.15. and the congregation will show forth their praise. As a branch of this Prudence, I may speak of his Providence, not for this life only (which was discreet and commendable) but chief for that which is to come; knowing he could not be happy on this side glory: Job 14.14. 2 Tim. 4.6. Therefore did he wait for his change, and the time of his departure, which he looked on as at hand, and foresaw at some distance, and laid in for it. Parum viae, multum viatici: When he had but a little way to go, he made great provision for it. And though he did build, Ps. 49.11. it was not with those inward thoughts that his house should continue for ever, and his dwelling-place to all generations. He was well acquainted with that observation, That great Builders are seldom long Possessors: And therefore carried on a Building for Heaven and Earth both together; and did so little rely on this foundation in the dust, as that he was still careful to lay up in store for himself a good foundation against the time to come, 1 Tim. 6.19. that he might lay hold on eternal life. Another grace, and another evidence of his wisdom, was his Meekness: So runs the Apostles rule; Ja. 3.13. Who is a wise man, and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. He shown it, shown it notably, shown it always. That which would have raised a storm in some breasts, would not stir in his; Seneca. Inferiora fulminant. He was calm and clear like the upper region of the air, whilst all tempests and blustrings are below. I am persuaded he had outlearned most that lived since our Saviour gave out that lesson, Learn of me, Mat. 11.29. for I am meek and lowly in heart; And now takes part in the annexed promise, You shall find rest unto your souls. We must not overlook that low, but high-prized grace of Humility: He was eminent in it; this was his schola & scala coeli, a school to teach, a scale to reach heaven. He was an high Star, and appeared little; yet it was not in the eyes of others, but in his own, which made him great in God's: Isa. 57.15. I dwell with him that is of an humble spirit. This lying low made him a rich soil for graces to grow in, fruitful in every good work. Col. 1.10. The valleys stand so thick with corn, Psal. 65.14. they laugh and sing: So have you seen a fruitful Tree with its laden boughs stooping to the earth, when some proud aspiring Plants have run up all into branches, and exalted their fruitless tops. Nor may we pass his remarkable Temperance and Sobriety, which he both loved in himself, and looked after in his family. Nor did this proceed from any weakness of body, but goodness of mind; It was not the choice of an infirm constitution, but of a virtuous inclination. And the more commendable it is, because in these days, wherein luxury and riot have so far obtained, that Entertainments are never thought well enough, except they be wet enough; and Drunkenness is deemed the most fashionable and familiar treatment. And the greater the virtue still, because in a Great person; Drink being become a Flood, which like the great Deluge too often tops the Mountains: Gen. 9.21. 1 Sa. 25.11, & 36. So easy it is even for Noah to plant a Vineyard and be drunk; and rich Nabal, that wretched Churl, who could not afford David a little water, to overcharge himself with wine. A rare thing it is, to swim in Plenty, and not swallow down too much of it. His Charity would speak for itself, should I hold my tongue: Not that the Hypocrites trumpet gave notice of it, Mat. 6.2. (For I have reason to think, much of it ran invisible, like the * Mola & Anas. Cam. Br. p. 296. Rivers our Antiquary tells us of, which spend their streams in part under ground;) but because he left such tokens of it in all places where he came, pouring it out rather than giving it; He was God's Almoner with his own estate. He had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 3.12. that word which hath, and yet will have no singular number, bowels of mercies. Isa. 58. 10 He would draw out his own soul to the hungry, and satisfy the afflicted soul. Let me borrow an expression or two from Job, they'll fit us as well as if they had been made on purpose. Job 31.17. He would not eat his morsels alone, the stranger and fatherless must eat thereof: v. 19 He would not see any perish for want of clothing, or the poor without covering: v. 20. Many loins blessed him and were warmed with the fleece of his sheep: He was eyes to the blind, and feet to the lame, ch. 29.15. and a father to the poor: The blessing of him that was ready to perish came upon him, v. 13. and he caused the widow's heart to sing for joy. I'll say no more of this, many mouths are full of it, this place is a standing Monument of his Charity: He hath dispersed, Ps. 112.9. he hath given to the poor, his righteousness endureth for ever, his horn shall be exalted with honour. I fear to have spent your Patience, before I speak of his: But a word of it therefore. This grace was in him (like the rest, which makes them thus concatenated) in gradu heroico, in an high and invincible measure, not to be broken, nor baffled by any assaults. As he was not Tumidus agendo, so neither was he Timidus patiendo; He did nothing proudly, Heb. 10.32. he suffered nothing poorly. Many a great fight of affliction (as the Apostle phraseth it) did he endure, endure without shrinking, or recoiling; one whereof had been charge enough for ordinary pieces of Mortality. Indeed, his whole life was a continued act of Patience, under a succession of several Sicknesses and Infirmities; having (as it is said of overworn Students) Bonam Conscientiam, & malam Valetudinem, a clear Conscience, and a crazy Carcase. He had need of patience, v. 36. and he had patience for his need; so much, that you have seldom heard of the like; it being observed (as I am credibly informed) he was rarely, or never heard to groan under whole loads of pressures that lay upon him. God had laid in much of this grace, where he intended it should be much laid out; He had given him a stock of it suitable to those great expenses he purposed to put him to, and his stock held out like the Israelites clothes, Deut. 29.5. it wore not out, it waxed not old on this side Canaan. No more of his patience, lest I trouble yours. Perseverance shall close all: That's the last, but not the least grace; more than a grace, a complication of many, the compliment and perfection of all grace. It is this that lays hands on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Other graces run in the celestial course, but this seizeth the prize, and sets the crown on the Conqueror's head. Perseverance is grace screwed up to the highest pin; grace at stretch, and holding out to the last. Such was his, enduring to the end, Mat. 24.13. free from all suspicion of despondency, notwithstanding those many batteries and breaches made upon his walls of earth. All this was but Tundere vasculum Anaxarchi, non Anaxarchum: This knocked but at the case, the casket, the carcase; the jewel was safe, his soul prospered and did well: He possessed his soul in patience, Luk. 21.19. till his soul was dispossessed of his body, and taken up into the prepared mansions, Joh. 14.2. there to rest within the embraces of the Everlasting arms: Deut. 33.27. Rev. 2.10. He was faithful to the death, and hath now changed his Coronet for a Crown of life. It remains then that we contribute our deuce to his fame. Let us decently commit to the Earth, what Heaven hath left of him: Eccle. 44.14. Let his Body rest in peace, and let his Name live for evermore! Let his Virtues survive in his Son, his Memory in the hearts and mouths of his Country! And when we can neither keep it nor ourselves up any longer, let us make it over to succession, and leave it for the children which shall be born, that the Generations to come may know how good, how great he was! He hath done worthily in Ephratah, let him be for ever famous in Bedlam! FINIS.