IT is observ'd of St. Paul, that in the Entrance of his Epistles, like a compleat 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, be­gins 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 Soules of men. That doctrine is swallowed most sweetly, and that Sermon digested most soundly, which is wrapped up in a sugard, and savory conceit of the Preachers worth, learning, affectionate tendernesse and integrity. Imagi­nation here is most operative: This subdues the [Page 4]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 Maides: Captivate your judgements and wills to the attention, and imbracing of the ensuing dis­course, by the innocent Lenocinium, or harmless trechery of your own affections.

To this end, I shall level the Artillery of my weak Rhetorick, make my Battery and invasion, first, upon you my Friends, Neighbours, & coun­try-men, 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 goe aside with you into the Vally, 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 [Page 5]viduated, infeebled, 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 hedg, such a Ceder out of our Le­banon, such a Luminary out of our Hemisphear. But whither am I now going? It is time to break through this cloud; and to stop this tragical veine. 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 your selves 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 injoyed 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 Heroes birth, and burial: Tell me now, Can we be but [Page 6]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 Countrey to adorn your Temple?

But I must supersede these complemental in­sinuations: I must leave the Son too for a while, and come to the Father, for here are no lesse 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 dyed 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 Abrahams Testament, and therein his great care in disposing and setling his outward estate, to prevent differences, and controversies among his posterity, lest tedious suits should be en­tail'd 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 lesse afford any ex­cuse, or patronage, to such cruel and injust Fa­thers (whose younger Children fare 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 [Page 7]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 fathers house, because he was the Son of a strange woman. To this St. Paul al­ludes, Gal. 4.30. The Son of the bond-woman shall not be heir with the Son of the Free-woman; They only had some smaller gifts bestowed upon them. In Denmark the second wife had no part of the mans 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 custome 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 it selfe, concerning the death, and burial of A­braham.

1. The Person dying, Abraham.

2. The manner of his death, He gave up the Ghost and dyed.

3. The time when he dyed; In a good Old Age, an old Man, and full of yeares.

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 termes of art. I must be­gin with,

1. The Person dying, Abraham: And Abra­ham [Page 8]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 it self, as [...] impudent, or disrespecter of persons, as it is; yet notwithstanding, all this pomp and grandeur, Abraham gave up the Ghost, and dyed. No prerogative whatsoever will ex­empt us from death, though we be the favorites 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 arrowes 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 passe 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 [Page 9]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 eares? what is the reason that so many live as if they should never dye? set their hearts upon their habitations, as if their habitations should endure for ever? As if they should dye in their Nests, and multiply their daies 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 wreches learned this lesson, who put far from them the evil day, and said, Come, I will fetch wine, and we will fill our selves 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 mans frailty, he begins thus, I will encline my ear to a parable, I will open my dark sayings, Ps. 49.4. And the Prophet being about to pro­claim, All Flesh is grasse, and all the goodlinesse thereof, as the flower of the feild. He brings it in [Page 10]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 daies of Noah, and Lot; So it is in our daies, ther's eating, drinking, building, and beating, by oppression, of our fellow servants, untill 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 trim'd, nor furnished with oyle.

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 hony 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 Sepul­chres cannot edifie, or instruct us; the living, the living shall praise the Lord.

But since Abraham Gods familiar, and intimate friend, gave up the Ghost, and dyed: 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 [Page 11]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 it self (methink's) 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 dyed: 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, shadowes, 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 staies 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 Diogines, Sarcofago contentus e­rat. Juv. is brought in by Lucian, as jearing 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 Cryer to goe before his [Page 12]herse 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 carry­ed nothing with him but his shirt. And what help can they afford to others, that have not been able to help themselves:

2. 2. Part. The manner of his death; He gave up the Ghost. 1. Expiravit, or as it is said of Christ himself, [...]he breath'd out his last breath, to shew 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 shal be at the last day, are contracted and drawn together like a Scrowl. 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 surrendred his Soul into the hands of God; So Christ bowed his head upon the Crosse, as it were to salute and welcome death it self, even as he expanded and streched out his armes, to signifie how ready he was to imbrace penitent sinners. Gods people hath some presentments of a better Countrey; 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 [Page 13]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 goe to the vineyard it self, to the beds of spices, to feed in the Garden, and to gather Lillies: with Simeon, they are ready to sing, nunc dimittis, now let thy ser­vant depart in peace; or with St. Paul, to de­sire to be desolved [...]migrare revertere, Scultetus. to depart, and to returne unto Christ.

This is to inform us concerning the great dif­ference betwixt the death of Gods servants, and the wicked; The one resign up their lives, and give up their ghosts willingly; from the other they are wrested, and hal'd: 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 pinion'd with so many sins, that do easily beset them, that they cannot mount upwards: Their darling sins, and bosome corruptions come about them, as once St. Anstins lust did cling about him: Non eri­mus tecum in aeternum? What, shall we never be drunk, prophane, and unchast any more? Their Souls are fetcht from them violently, as it were with a Pursevant, this night shall thy Soul be ta­ken from thee, Luke 12.20. like rusty swords they are hardly drawn out of the Sheathes of their bodies; to this Daniel alludes, Cap. 7.15. My­spirit [Page 14]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 discerne 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 threatning 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 dyed? 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 noysome 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 ver­tuous 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 daies pro­longed: or else full of yeares, 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 goe 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 daies 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 childrens chil­dren, Psa. 128.1.6. Sure I am, the contrary is threatned 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 menac'd 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 dyed 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 Crown'd 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 honorable, the same word which signifies honour [...], may be fetched [Page 16]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. Gray hairs are the beauty of old men, Pro. 20.29. Tertullian ve­hemently reproved those old men who were a­shamed of their own haire, 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 Lacedemonian Embassadors being in the Theatre at Athens; rose in solemn reve­rence when an old man came in thither; God himself commands this, Lev. 19.32. Thou shalt rise up before the hoary head; and honour the old man, and fear thy God.

2. Because it brings wisdome along with it, together with prudence & experience, with the ancient is wisdom, and in length of daies 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 write unto you Fathers, be­cause ye have known him that is from the begin­ing, 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 [Page 17]of the vallies 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 barberous, who instead of fostering & dutifully observing their old friends, they rid themselves, of their company; and by an untimely violence, thrust their decreped 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 maintaine 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 stain 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 stiling 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 rottenesse, or Cage of unclean birds: Like some old withered thic­ket [Page 18]or superannuated Forest, which harbers no­thing but Toads and Serpents: The Gibeonites old shooes and mouldy bread, some old Oake or old Raven, may deserve as much as such old men, such as are not only children in know­ledge, overgrown boy's (as one calls them) with gray beards, like Rehoboam forty (nay sixty) yeares old, yet very Children, 2 Chron. 13.7. But are drenched in the sinck of all manner of corruptions, and, which is worst of all, such persons are seldom observ'd 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 Compleat blessing, when 'tis joyned 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 Almond­tree, 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 ingraven upon the [Page 19]hearts of good men, Brasse 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 comfort­lesse 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 goe 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 goe along with me to his funeral, and that's the last stage of my text.

4. 4. Part. Abrahams burial, He was gathered to his People: Here's no need of your Sobbs 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 Hosanna's, unlesse we would seem either to envy their hap­pinesse, or to love our selves, more than them.

1. He was gathered to his people in his Soul, that is, unto the Saints. As Gods servants rejoice in the solemn meetings and company of such as excel in vertue 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 [Page 20] 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 shal goe 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 goe among utter strangers, but un­to our fore-fathers, brethren and friends, who have here professed the Faith, and departed in the fear of Gods Holy name: Therefore, as many heathens rejoyced, that they were to goe to the Ghosts of Socrates and Plato: So may the servants of God exult upon their death-beds, that they are to be gathered unto Christ, the Patriarches, the goodly fellowship of the Prophets, the glo­rious company of the Apostles, and the noble Ar­my of Martyrs.

If Abrahams soul was gathered to his people, then it was not as so much water spilt upon the ground, much less was it annihilated. That Divi­nity sprang from Hell, which tels 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 Gods people, being let loose 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 feild of Ephron, in the next verse to the text, where Sarah had been buried before. The body is the Caske 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 Asse. 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 Aegyptians 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 Urnes, some put their dead into figures of glasse, and so dryed them in the Sun, others (being more barberous) eat them up, and intombed 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 vallies (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 dyest, I will die, and there will I be buried, [Page 22]Ruth 1.17. Eutichius, Patriarch of Alexan­dria tells us, that Adam, with all his posterity unto Noah, were buryed in Spelunca Alcamne, in a cave called Alcamne. Sure I am the old Pro­phet, by reason of his disobedince was threat­ned, that his Carkass should not come into the Se­pulchre of his Fathers, 1 Kings 13.22.

After that ancient and laudable right (which hath been accounted no smal priviledg 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 faln 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 Aristotles Rhetoricks, did his weary and almost tyred 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 summe the learning. Many of those flow­ers, which I shall strew upon this Hearse, you [Page 23]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 oyntment 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 vertues 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 imbellished with a­ny strains of Rhetorick, Nullius laudibus crescat, nullius vituperatione minuatur, as Macrobius of Virgil: The stature of his fame can receive no addition of Cubites from my oratory; As it can­not be obscured and sullied by any black mouthes whatsoever: for himself, I dare say, (though against my presant enterprize) 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 Graeci­ans for our presidents, 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. [Page 24] 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 authentick authority, yet David himself compiles a panegyrick in the commendation of Saul and Jonat after their deaths, Saul & Jonathan were ple­sant 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 tels Jehoiakim that his Father did eate 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 Genleman, 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 pe­degree; I could lead you many generations back­ward (if not to the conquest it self) and all a­long point at the Eminency of his illustrious Pro­genitors: But I must leave this taske to better Heraulds and Historians than my self. If you un­derstand these Escutchions, you may be your own Heralds: Had not some inhumane, & Scrilegious persons (like so many Gothes and Vandals) defa­ced some monuments in this place, you need not have gone far to have seen what I say; The losse is so much the lesse in that 'tis repair'd, 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 Lin­colne. library, who voluntarily trans­mitted unto him in his life time, an accurrate [Page 25]portraiture of the same; besides, Note that E­leven of his ancestors were, slain at the battle in Bosworth feild, 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 neer; I say it again, The gallantry of his family shall not be forgotten; so long as Bosworth feild 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 out-went 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 alwaies 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 ingage 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 stain that honour they have received, but rather transmit it to poste­rity with advantage; Therefore the word which is translated Nobles signifies white ones, Jer. 27.20. to shew, that such as are brought up in Scarlet, should not imbrace dung-hills, 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 out-shine and da­zle the glory of that, virtuibus quam natalibus vel tantis nobilior: His vertues were a better or­nament unto him, than his cout of Armes. The [Page 26] 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 Emperour 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, Politick, and Divine; As a Man a Magistrate, and a Christian.

1. In his moral capacity, as a Man: and here I an amide 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 passe 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 vertues, notwith­standing this triple-horned dilemma, I shall like a traveller, cast a transient eie upon those magni­ficent structures where I must not dwell, Who knew him that did not also know his exemplary temperance, His very heart rose against debau­chery in others, and if at any time he was con­demned [Page 27]into the company of intemperate per­sons, his delight was no more than a Marriner takes in his shipwrack, or a poor slave in his gal­ly. 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 lesse ob­servable: He accounted it the greatest reproach to boggle or falsifie in either.

How curteous and affable to all? quot verba, t [...] aromata: His words were even perfumed with lenity and condescention 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 spake roses, and hony dropped from his lips: or in the words of a better author; In his lips were the Law of Kindnesse, 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, complement, 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 court-like Aphorisme, out of a la­tine Written by Henry Ʋmp­ton. Manuscript by him; but it was with no small dislike. It was this, many are omnibus be­nigni, paucis familiaris, nullis emici; Kind to all familiar with few, but true friends to none.

I might ad de much concerning his judgement [Page 28]and understanding in several ingeuous and libe­ral studies, as History, Herauldry; but above all, in that art of all Arts, Divinity; of his well regulated Charity, alwaies 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 immi­tation, his peaceable disposition and submission to lawful authority; Obedience and Humili­ty are the signes of an honest Man, said he Ki. James in his speech at the confe­rence at Hampton-Court. that spake like an Oracle. When Bellona first beat up her unhappy Drums, and spread abroad her bloody streamers, he so far abhorred those pro­ceedings, 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 then behold, much lesse joine 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 mens Chambers, though we now injoy those mercies, which not long since we could not hope for, unlesse 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 [Page 29]anger of male-contents 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 prophetick 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;ual 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 Adaequate and full consent thereunto, as comprehending his own sense; And since I am faln upon this subject I call to mind what a Mr. Ʋ Par­son of Wed­dington. Prophet of your own, I mean a Minister of the next adjoyning parish, hath left upon record. 'Tis irkesome (saith he) for wild birds to be cooped in a cage of disci­pline and order, or to be strait lared, after they have gone loose 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 lawes, especi­ally in punishing scandalous offenders, and relie­ving such as were oppressed. Pharaoh would [Page 30]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 evill 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 prophanesse, either by your power or example: I may justly Alarum 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, shal 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 shal hide them­selves in Dens and rooks of the mountains, and say to the mountains and rocks, fall on us, and hide 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 [Page 31]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, &c. we may safety conclude that those men have a great stock of vertue in themselves, Plinie epist. who set their affe­ctions upon vertue 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 bottomlesse pit in these later times) could never fasten upon him, to blast and deface the verdure of his more ancient and Catholick 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 strait-way 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 Mushrom inventions of brain-sick [...], which sprang up but the other night: And that he might be assisted in his domestick, and more pub­lick devotions in his family (which were daily as frequent as his moals) 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 pro­phan'd, by rash evaporations and daring effusi­ons. He had a form of prayer read constanily twice a day in his family &c. So diligent was he [Page 32]in hearing the word, that when through weak­nosse he could neither go disstand; yet we had his presence at sermon; untill at last I thought he would have breathed his last, whilst I had been preaching. A good Emperour should die in the feild, 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 eyen in other matters he was observed to expresse 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 reservednes might easily suggest unto stran­gers an occasion of suspition, that his heart did scarce abound with goodnesse, 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 entring, into their closet (besides family ex­ercises) and praying jointly unto Almighty God, there in st [...] Happy couple! so to live toge­ther [Page 33]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 studdy, there he pass'd a severe scru­tinie 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 lesse at the great day of recompences, 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 dispers'd with the tempest of Warr, his estate rent and torne, 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 righteousnesse. Bow down thine eare to me speedily, be thou my strong Rock, for an house of defence to save me; for thou art my Rock and my Fortresse, therefore for thy names sake lead me and guide me: And may not he justly be called the Son of Abraham, who [Page 34]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 off-spring. 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 houshold 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 prophane 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 Satyres and other unclean birds, were not suffered to dance there, Isa. 13.21, 22. This was a reddy way to bring a blessing upon his own affaires, 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? [Page 35]witness his cowardise 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 withall ascribing the praise to the grace of God. He told me, that he bad much mortified, wea kned, 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 wholsom and delicious aires it is a rich and pleasam Seat. Burton. p. 259. habitation, All other comforts whereon wordlings 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 spake my feares unto him, vizi. That the great things of the world do clogg and retard our motions towards heaven, and stake us down so fast unto the Earth, that we are unwilling to dye, ready to preser a palace in Paris, before Paradice it self. 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 joyes, when he cry'd out of his paines. I [Page 36]told him, that in Heaven, no malladies should attatch him, there all tears should be wipt from his eyes: True in deed, said he, there I shall have rest, and not till I shall come thither. And can he chuse 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 goe a progresse of pleasure, looking for the messenger of death; as Jacob did for those Charriots, which should carry him to his Son Joseph.

2. He dyed in a good old Age. Caesar etsi glo­ria celum la­tissimus ideo (que) 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 Kingdome, so his death was immature; but in respect of himself, so he was a good old man, for wisdome is the gray 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 inferiour to many that liv'd before him, but an hundred threescore and fifteen yeares 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 vertues 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, untill the day of resurrection, that as he injoyed many of Abrahams mercies in his life, so he might be like [Page 37]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 Heroick 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 vertues amongst your selves: 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 dismiss'd, goe also mu­sing with your selves, 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 goe; speak to him in the words of Luther to his dying daughter, Ingredere in cubile tuum cum pace, good night dear friend, farewell, fare­well, goe 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 sate 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 losse unto us all, but especially unto you his nearest allies; yet the Majore ho­minum damno quam suo. Su­et. de Tito. losse 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. rejoyce, that you had such an one to loose. Lost did I say? Nay, he's perfected in an advantagious change of his stati­on: Look beyond death, and think with your selves, as if you saw him cloathed with Non tam mortem cogi­tate quam im­mortalitatem. Cyp. Epist. 82. immor­tality. What though he be faln asleep, into an Iron Ferreus ur­get somnus Virg. sleep, nay, a sleep of [...]Hom. Brasse? yet he shall certainly wake again. Cur impatienter feratis subductum, in the words of Tertullian; Why should you grieve that he is gon 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 purg 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 Phenix springs more vigorous and active out of her own ashes.

By way of Direction, I shall not betray my ig­norance [Page 39]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; wel, 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, goe ye and do likewise in re­spect of all that savory 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 prejudic'd 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 sequuta 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 free'd from the shadows of a darksom night. So shine then, in your several sphears here, as members of the Church and State, That you may shine as so many Stars in the Firmament of glory hereaf­ter. Amen, Amen.