AMong the several Encouragements to Vertue and good Living, there is none more per­swasive to Noble and Generous Minds, than that by their good Deeds they shall perpe­tuate their Names, and make their Memories preci­ous to after Ages. For this State being the Scene of Mutability, One Generation still passing away, and ano­ther coming, That which is present makes the chiefest part of our Entertainment here; but the Impression of things past and gone is soon worn out, and the Remembrance of Persons that were before us, easily lost and forgotten. Virtue alone survives our Fate, and lives in the Memories of Posterity; and thereby purchases that Immortality which our frail Condition in this lower World will not allow. Though our Persons cannot be priviledged from the Arrests of Death, but early or late we must stoop to his inevi­table Stroak, yet the Names and Memories of good Men shall be registred in the Records of never dying Fame. The righteous shall be in everlasting Remem­brance.

And indeed, miserable were the State of Mortali­ty, were there no hopes to survive in the minds of those that live after us: Did we at once cease to be, and to be remembred, Death were a dismal Silence. If when our Bodies are consigned to the Grave, our Names also must be buried in eternal Oblivion, it would encrease the Horror of those darksome Caverns, [Page 2] and Extend the Conquests of the King of Terrors. But the Hopes of being enrolled in the Catalogue of those whose Names are Perfumed, and their Memories Pre­cious: This gives a Comfortable Prospect beyond Mortality, and refreshes our drooping Spirits with the Chearful Assurance of an Everlasting Remem­brance.

And what greater Encouragement can we have to Virtue and Piety? Or what can be more necesiary to alleviate the Miseries of Mortality, and allay those shivering Fears that arise from the Sense of our own Frailty, or the Grief that attends the loss of our nearest Friends, and dearest Comforts of this Life? For alass! We need no other Argument of our own transitory Vanity then the Experience of all that have gone before us, in the Characters of whose Dust we may Read our own Epitaphs. We have frequent In­stances of Humane Frailty, and oftentimes sad ones too; Witness that which now lyes before us. One, who ought to be had in Remembrance, and will cer­tainly be so among all that knew his Worth, who are no fewer at least then they that knew his Person. One, whose loss cannot easily be forgotten, being as generally lamented now he is dead, as he was uni­versally beloved while he was alive. One, whose loss is as extensive as was his Influence, and may be Read in the sorrowful and dejected looks of all here present. And were but Tears sufficient to enshrine his Memory, your Orator could more easily bear a part, than in the just Tribute of his deserved Praise, which he can better conceive then express; but is too much affected with the inward Sense to be able to give a Description of it. He had long since learnt, but never till now so intimately experienced, that [Page 3] Curae leves loquuntur, ingentes stupent. That little Pas­sions easily find vent and disburthen themselves, whilst great Occasions of Grief and Sorrow lye long smothered, and cannot without difficulty be exprest. And therefore I hope my Concern may Apologize for me in what I shall fall short, tho I shall endeavour to enbalm his Memory after the Modern Invention, with­out Mangling, Cutting, or Wounding. Now that we may hear him tho dead, yet speaking to us, and his Ex­ample may be (however Silent) yet prevailing Ora­tory with us, I shall first enforce the Arguments which these Words contain to Virtue and Piety, that we may learn to imitate the Righteous in his Life, that so we may share with him in his Remembrance after Death.

The Words I take to be plain and intelligible; and suppose that every one that is but meanly Con­versant in Scripture knows, that Righteousness (especi­ally in this Book of Psalms, and that of Proverbs) is taken sometimes in a general and complex Notion, as comprehensive of all Religion, sometimes in a particular and restrained Sense, for the Virtue of Charity and Liberality. I shall discourse of it chiefly in its general Acception.

The Words may be understood two ways; ei­ther,

First, As an Argument to perswade to Noble and Vir­tuous Ʋndertakings.

Or Secondly, As a Description of that lasting Glory and Renown which Men purchase by their Righteousness and Virtue. Who would not tread the Paths of Righteousness, that considers that therein he is sure to meet with Honour and Glory? And he that keeps close to those Paths shall certainly be reward­ed [Page 4] with Renown and Praise. So that consider them with Reference to our selves, and they are a Spurr to Virtue: with Relation to others, and they are a Trumpet to their Fame. We'll first examine how co­gent an Argument, and effectual inducement to Righteousness it is to be had in Remembrance: And next see how the Righteous Person has deserved it, and in what Sense he shall never be forgotten.

I consider the Words as an Argument to perswade to Virtuous and Noble Undertakings, in as much as by the Practice of Righteousness men certainly arrive at Esteem and Honour. There is something of Am­bition twisted in our very Natures, which grows up with us, and diffuses it self through the whole course of our Actions. Ambition I call it, tho perhaps it deserves a better Name, being not the Vice somuch as the bent of our Nature; our Natural Inclination rather then a flaw in our Constitution, and does not debase, but rather perfect our Nature. Now this as it is most apparent in great Spirits, so does it then produce effects Worthy of it self when it meets with a Gallant Temper and Generous dispositon of Mind. Yea, it often lurks where it is openly disclaimed and disavowed: We have Stories enough to Witness how many Sparks of Ambition have oft layn smothe­red and raked up under Sackcloath and Ashes, and how much Pride is oft concealed under the vayle of comely, but affected Humility. Yea the greatest decryers of Applause and Glory, have oft been its most eager Pursuers, and they that have writ Tracts against Vain-Glory have prefixt their Names to their Bacon's Sermon Fid. Montaign Essays. Works, lest the World should either not take notice of them or forget to praise them, more or less it levens most Men, who fain would be what they think they [Page 5] ought to be, and so imagine themselves greater then indeed they are. Men ( Narcissus like) first, fall in love with themselves, and then the Pleasure they take in fancying their own Worth, enflames them with desire that others be acquainted with it. Thus a Secret Ambition Spirits Mens Designs, and to pur­chase a Name sets them on Work: To this the World owes its greatest Undertakings, and its Worthyes in all Ages have here cast the Anchor of their Hopes, tho they have sallyed out from distant Ports, and steer'd divers Courses, and their desires have all cen­tred in this one point, to have their Names inserted into the Catalogue of the Worlds Worthies, and be enrolled among the Sons of Fame. Thus many have attempted to climb up to the height of Honour, that they may be in view of all the World: Others have thirsted for Power and Soveraignty, that their Names may strike Terror into the Sons of Men: Some have Studyed to eternize their Names by Wisdome: O­thers by Acts of Bounty and Beneficence: Yea some have embraced Death that their Fame might Survive their Lives: And too many inferiour Souls make themselves Notorious by their Vices, and so their Names be recorded to Posterity, care not tho they be the Brands of Shame and Infamy.

But he has made the Happy Choice who is known to the World only by his Virtues, and is Famous for his good Deeds. For 'tis the great Prerogative of Vir­tue to be beholden to none but her self, and its Prai­ses are as it self Immortal. [...] Virtue survives Mortality, and lives in the Names and Memories of its Deceased Patrons, and gives the truest Title to an [...]. And herein lyes the Advantage that Righteousness gives above any other [Page 6] Pretenders to Fame and Glory, that its Lustre cannot be lessened by any Tract of time, but rather encrea­ses with continuance, and Shines more Bright and Glorious: Whereas other Monuments of Fame are worn out and eaten with the Rust of Time, or Wi­thered with the Blasts of Envy, and after a few years Consume and Perish. So the Founders of Ba­bel, who said, let us make us a Name, and thought to eternize themselves by building a Tower high as Gen. 11. 4. their own Ambition, had their Names buried in the Ruines of that Fruitless attempt; When as Pious A­bel tho Sacrificed on his own Altar to his Brothers Malice, yet has his early Piety transmitted to Poste­rity, and shall through all Ages be known by the Epithet of Righteous Abel. The Favours of Fortune, Riches, Power, or Honour, may secure a Mans Cre­dit while he lives, but if he have no other Deserts, his Fame will expire with him: These might beget him Admirers who through Fear or Flattery would cry him up whilst alive, who when dead would be ready first to trample on him. For tho Vice may at first Sight dazzle Mens Eyes, and Glow-worm-like cast a glimmering in the Night, yet its Lustre vanishes when Men discern what it is, and time discovers the Imposture: Whereas Virtue if for some while it lye hid and obscured, yet at last usually it breaks out with the greater splendor, and makes Men con­demn their own Blindness that did not sooner disco­ver its Worth and Excellency, and such is its attra­ctive Comeliness that it easily captivates the behold­ers, and Men cannot but admire and commend it in others, tho they are sensible of the want of it in themselves.

This made the Ancient Worthys of the World, who bettered the Age they lived in by their good Exam­ples, be deifyed for it even by their Contemporaries, who tho greater in Power and Place, yet wanted Virtue to make them much greater then indeed they were. Thus Nimrods mighty Power tho it made him great and terrible, yet could never procure him A­doration, whilst others far inferior in Dominion and Sovereignty, yet excelling him in Goodness, were honoured for their Virtue whilst alive, and worship­ped for it after they were dead. And if it happen that Righteous Persons live without any notice taken of them, and dye unregarded, yet the World has made them amends by setting an higher estimate upon their Worth, because they so long looked of it; and be­ing they did not value them enough whilst living, they have oft deified them when dead. It was this gave Birth to most of the Heathen Gods, viz. The Esteem the World had for their Virtue and Good­ness: For being they were the best of Men here, they thought it pitty they should be any less then Gods hereafter.

Thus Virtue never misses her reward, but finds it if not here, in a future State. And who would not run where the Prize is certain? Or who would re­fuse to Fight where the Victory assures a Crown? What more pleasing motive to Mans Ambitious tem­per, which makes him greedy of Applause and Re­nown, then to propose that to his Choice, in whose embraces he is sure to meet with his desired Content? What more forcible enducement to Religion and Piety, than to be assured that it will procure the most du­rable and untainted Reputation? Would the Men of Honour seriously weigh this, they would easily be [Page 8] convinced, that the Crown of Glory is not to be attai­ned but in the way of Righteousness.

Secondly, And so I pass on to consider the Words as a Description of that lasting Renown which Men purchase by their Righteousness and Virtue; to shew how they shall be in Remembrance. The Psalmist tells us ( Verse 9.) His Righteousness remaineth for ever, his Horn shall be exalted with Honour. The latter referrs to this Life, the former to his future Happiness: He shall be honoured by Men here, and rewarded by God hereafter.

First, He shall be had in Honour here. The Son Ecclesiasti­cus 44. 8, 9. of Syrach tells us, there be that have left a Name behind them, that their Praises might be reported: And there be which have no Memorial who are perished as if they never had been, and are become as tho they had never been born, and their Children after them. But these were Men whose Righteousness hath not been forgotten, and he adds, their Glory shall not be blotted out. Glory not Verse 13. only belongs to the Righteous, but is peculiarly en­tail'd on their Posterity. The Reason of this is that Obligation of Gratitude which Nature her self lays upon Men: Praise and Esteem is justly due to merit, and therefore Nature which Commands us to be just, obliges us to pay the Tribute of Esteem and Praise Huic uni non posui­mus legem, tanquam satu Natu­ra cavisset. where it is due. And never was there any Law made, nor need we any to bind us to this, Super­vacuum enim est in id quod imus impelli (as Seneca rightly observed) we need not the force of Humane Laws where Nature has pre-engaged us. And all Sen. de Ben. Lib. 4. C. 17. Men do it; even Sinners love those that love them [...] (so it was anciently Read) even the Gen­tiles Luke. 6. 32. Beza, and Luc. Brug. do so.

And this being the bent of our Nature, makes the Impressions of Gratitude proportionable to the Be­nefits we have received: In which is founded both our Religion to God, our Honour to our Parents, and our Obedience to our Superiors.

For since in God we live, and move, and have our Acts 17. 28. being, we should be highly ingrateful if we did not acknowledge that we owe all that we have to him. But what shall we render to the Lord for all his Benefits? Our Goods extend not to him: The Divine Beati­tude receives no Accession from any thing we can do, or bestow: Yet to adore him for his Bounty, and esteem his Kindness, and Worship him with Fear and Reverence, these are Dutyes which even Grati­tude calls for to so great a Benefactor. And to our Natural Parents, what can we pay less for their ten­der Care of us in our helpless Infancy, than Respect and Honour, and a like careful Regard of them in their decrepit Age? And the same debt we owe to our Princes and Governours, under whose happy Influence we enjoy the Blessings of Peace and Safe­ty, which justly Merit the Returnes of Obedience and Loyalty. Thus the Obligations of Gratitude are of large Extent: and thereon too is founded the Honourable Remembrance of Virtuous and Wor­thy Men, and a constant Tribute of Praise paid to their Memories by grateful Posterity.

To this I add, that in this respect chiefly may that promise seem to be made good, wherein Godliness hath the Promise of this Life, Namely of that which is 1 Tim. 4. 8. most valuable in this World: And what that is, let the Wise Man tell you, A good Name is rather to be chosen than great Riches (Proverbs 22. 1.) and ( Ec­clesiastes 7. 1.) A good Name is better than precious [Page 10] Oyntment. For the great Happiness of this World consisting chiefly in Idaea, and being more imagina­ry than Real, he that hath a good Name because he deserves it, has all the Satisfaction that he can receive in himself, and that others can bestow: And a Man cannot be more Happy than in a well acquired Re­putation, and an Esteem justly purchased by his Worth and Merit. And tho Virtue be many times the only Reward to it self, yet God is oftentimes plea­sed to Crown Righteousness with Glory here, for an Encouragement to others, and the Praise of them that do well.

But these are only Generals. I mention two or three Particulars wherein will be more evident, that there is no such real Honour, or desirable Glory, as accrews even here to Men from their Righteousness and good Deeds. And that. 1. In the design of God. 2. In the Opinion of Men.

1. In the Design of God, who hath contrived eve­ry thing for the Advantage and Encouragement of Virtue and real Goodness. God hath said, them 1 Sam. 2. 30. that Honour me, I will Honour. Now Righteousness in his Image, and bears a great Likeness and Resem­blance to him; and as he delights to see it in the Sons of Men, so he is pleased to Esteem himself honou­red thereby: Which made the Wise Man (when advising to the Practice of it) say, hereby thou shalt find Favour and good Ʋnderstanding in the Sight of God and Man. And it is the Voice of Righteous­ness, Who so findeth me shall obtain Favour of the Lord. Pro. 8. 35. Yea it is Gods promise to the Righteous, I will deli­ver him, and bring him to Honour. And David thus Is. 91. 15. triumphed in his Abundant Sense of the Divine Fa­vour Ps. 92. 10. Mine Horn shall be exalted like the Horn of an Ʋ ­nicorn: [Page 11] I shall be anointed with fresh Oyl, intimating the Honour and Dignity that he would conferr on him. Hence such Men are mentioned in Gods Word with Appellations of Honour: Abraham his Friend, Moses his Servant, David a man after his own Heart, Nathanael an Israelite indeed, in whom there is no Guile. And their Virtues are recorded as the lasting Trophies of their Glory and Renown: The Faith of the Patriarchs, the Meekness of Moses, the Patience of Job, the Uprightness of Josiah, the Constancy of Daniel, to the Honour of their Memories and the Praise of their Righteousness, which the Son of Syrach thus Ecclesiasti­cus 44. 7. Summs up, All these were honoured in their Generations, and were the Glory of their Times: They have left a Name behind them that their Praises might be reported.

The Holy Spirit of God which inspired the Au­thors of Sacred Writ, hath affixt Characters of Re­nown, and Remarks of Praise, to the Names of Re­ligious and good Men: And Honourable are the Ti­tles of the Righteous, equal even to Kings and Prin­ces: For when in one Evangelist it is said, Kings desired to see Christ's day, it is said in another, Righte­ous Men desired to see it: For they are [...] the Sons of God, the Children of the most high, and God himself disdains not to be called their Father. And Christ the Son of God is become their Elder Brother, since he came into the World for the sake of Righteousness, and hath exalted Humane Nature to the highest pitch of Dignity, by uniting it to his own Divinity. And the Holy Ghost contributes no less to the Honour of the Righteous whom he condi­scends to inhabit as his Temple: And greater Ho­nour cannot be done to Mortal Nature than to lodg [Page 10] [...] [Page 11] [...] [Page 12] so Noble a Guest, to entertain God himself, and converse with Divinity. And if Righteousness be so honoured by the Sacred Trinity, we may conclude its Esteem is great amongst their Glorious Attendants, the winged Train of Angels and Arch-Angels: And so Scripture tells us of them, they rejoyce to Minister for the good of such Men while they live, they re­ceive the Souls of such as dye in the Lord with Joy and Triumph, and transport them into the Regions of Rest and Bliss.

Secondly, Righteousnes is Honourable in the Opini­ons of Men. I mean of all Sober and Rational Men, and the estimate of all others I reckon of small value. I know the Devil has long sought to obtrude upon the World what he taught Macchiavel to insinuate that Religion and Righteousness are low and mean Principles, unfit for Governours, and great Men; and has hoped to laugh them out of Countenance, and render them ridiculous by his Agents, Prophane and Atheistical Men. But Wisdome is justified of her Children, and in spite of Hell and Sinners, Virtue has yet the Vogue of the World, and Vice (tho too oft in Fashion) could never yet obtain an Universal Reputation and Esteem. No, 'tis Vice alone that is sordid and contemptible. [...]. Plat. All Wickedness is dishonourable, and Sin the Dis­grace both of our Natures and Persons. It brings disgrace to Families, and wounds the Reputation of the Great Ones: It stains the Blood, and leaves a mark of Infamy on the Pedigree: It Exposes Men to Scorn and Contempt, and makes their Names odi­ous to Posterity. Whereas Righteousness enobles Men, and adds Degrees of Worth to Persons of Ho­nour, [Page 13] and Advances the Reputation of the great Ones of the World. Chiefly in three things,

First, It makes their Persons valuable. For 'tis Goodness only in Conjunction with Greatness that makes Men truly Honourable, and Power and Gran­deur without Piety is but what the Apostle says of other Graces without Charity, as sounding Brass, and a tinckling Cymbal. The great Titles of the World are but empty Names without the Addition of Vir­tue, and they only have been truly great who have been exemplary therein. [...]. It is Virtue alone that is deservedly Honourable, and hath always crowned its Followers with Esteem and Renown. Heathen Rome was not more Famous for the extent of its Dominions than for the Virtues of its Inhabitants: Which made Saint Augustin say of them, that tho God would not give them Heaven because they were Heathens, yet he gave them the Empire of the World, because they were Virtuous. So true is that of the Wise Man (advising to the Heavenly Wisdome of being Religious.) Exalt her Pre. 4. 8, 9. and she shall promote thee: She shall bring thee to Ho­nour when thou dost embrace her: She shall give to thine Head an Ornament of Grace, a Crown of Glory shall she deliver to thee.

Secondly, It makes their Memories precious. 'Tis their Names that are delivered down to Posterity with Characters of Renown, who have been Good as well as Great, and they shall be had in Honour when the Sons of Fame shall sleep in the Dust of Ob­livion, and their Names rot with their Monuments. 'Tis true the Memory of the wicked is sometimes also transmitted to after Ages, as it is said of Erostratus, that he fired the Temple of Diana only to get him a [Page 14] Name, tho it were never mentioned without that brand of Infamy. But we may say of all such what our Saviour does of the giver of Offences, It were better for that Man if he had never been born: It were better to have our Names buried in Eternal Silence, than to have them ( like Jeroboams) made the Note of Infamy, and the Monuments of our Shame. But a good Name is a sweet Perfume, and Righteousness makes Men Immortal, and Virtue outlasts the Suc­cession of Ages. Let Solomon's words conclude this, The Memory of the Just is Blessed, but the Name of the Pro. 10. 7. Wicked shall Rot: And again, as the Whirlwind pas­seth, Verse 25. so is the Wicked no more, but the Righteous is an Everlasting Foundation.

Thirdly, It makes their loss great and Ʋnvaluable. Alass! the World is not sensible what Advantages good Men bring and secure to it: tho it be spared for the few Righteous Sake that are therein, tho its Blessings be derived chiefly from them, yet generally it is not known, or not regarded. But when we are depri­ved of them, then we become sensible of their loss as we do of other good Things, carendo magis quàm fruendo, more by the want than the Edjoyment of them, and then begin to grow sensible how much we suffer by their absence, when we have no Hopes ever to behold them present again. We dayly part with our Friends and Acquaintance, and however their Relations may be afflicted, the World in gene­ral seems little concerned, nor loses much by it; but when the Righteous Perisheth, whose Example was so prevalent, whose Excellence was so admira­ble, whose Influence was so Beneficial, it spreads a Darkness over all the Neighborhood, and Clouds all Faces with the Blackness of Sorrow and Sadness.

When they are taken away who have left but few like behind them, then Men too late begin to be af­fected with their Worth, and recount their Praises, and pay their first Veneration in Mournful Obsequies, and attend them to their long home with such a pas­sionate Procession, as we read of David and his Men to Mount Olivet, (2 Sam. 15. 30.) and David went up by the ascent of Mount Olivet, and wept as he went up, and all the People that was with him went up, weeping as they went up.

A Solemn Lamentation, and day of bitter Sorrow and Mourning that was: And would to God we had not this days sad Occasion to parallel that Prospect of Sorrow and Sadness; to see all the People Weeping, in a Sense of their loss, for the value of his Person, to the Honour of his Memory, for all these Conspire this day to swell the Channel of our Grief, and no wonder then to see it so freely burst out.

Which leads me to another Subject, of which much more may be said than I have hitherto di­scoursed of this, could my time allow it, or your patience bear it. One, who ought to be had in Re­membrance, and I hope it will be as everlasting as this Place and its Inhabitants; I wish I knew how to con­tribute to its Duration by such a Character of his Worth as you expect, and I am sure he well deserved. I have this to Encourage me, that I can scarce men­tion any thing to his Praise, of which I have not as many Witnesses, as Auditors: but withal this discou­ragement, that I must conclude his Character as the Queen of Sheba did of Solomon's Glory, half hath not been spoken. 'Tis sometimes the Orator's infelicity that his Subject is too Copious; and now if ever in­opem me Copia fecit, where so much is to be said, it [Page 16] is not easy to know where to begin, yet more diffi­cult to know where to make an end.

I will not therefore detain you with every thing that may be said, and most of you know; nor trace his Character through all the Relations he stood in; as in his Domestick Capacity and Government, wherein was remarkable, the Chastness of his Con­jugal love ( which was mutually answered, and resem­bled the Shine of two Tapers, lighted but with one Flame) the goodness of a Father's Care, and the Sweetness of a Master's Rule. But I am loth to touch on this, being too tender a Theme both for you to hear, and me to enlarge upon, and would serve only to swell that Channel of grief which the design of this discourse is to asswage.

I will but mention his Hospitality and good House­keeping: Plenty and Wellcome were never wanting at his Table; and he was not like the Churle that loved to eat his Morsel alone: no man entertained both acquaintance and Strangers with greater Freedom and Affability.

I am loth to omit his kind and obliging Temper, which made him always Grateful and Acceptable, and that Generous Kindness and Chearfulness of Spirit which was always discernable in him toward his Te­nants, Dependants, and Followers.

And what was Kindness towards all, was Charity to every one that stood in need of it, and he had not only a chearful Heart but a liberal Hand, which I ne­ver knew contracted or shut up, when any just Oc­casion call'd him to stretch it out; but I have oft been a Witness of his forward Bounty, that he might provoke others by the Example of his own chearful Liberality: Nor did he disperse only what was su­perfluous [Page 17] to himself, but what was needful to others, he gave not only the Crums that fell under his Table, but cast his bread upon the Waters, the needy and ne­cessitous, that (like that thin Element) creep on, cold, murmuring, and tremulous.

His personal Qualifications I cannot at large deci­pher; nor shall instance in any negative Virtues; that he was not Obnoxious to those Vices which are inci­dent to persons of Place and plentiful Fortune: Not to Pride and Censoriousness: Not to Violence and Op­pression: 1 Sam. 12. 3. No, he might safely expostulate in Samuels words, whose Ox, or whose Ass have I taken? or whom have I defrauded? Or whom have I oppressed? or of whose hand have I received a Bribe to Blind mine eyes therewith? It is easy to acquit him from fraud, or Malice, from Injury and Injustice from ignoble and dishonest Designs, from Reach and Circumvention. But, privati & plebeii hominis est ut vitio careat. It may be the Character of a mean and ordinary Person to be free from Vice, but for those that exceed others in place and quality, it is a shame not to outstrip them too in what is Excellent and Commendable.

I will therefore insist on two things for which he is to be honoured, and I hope will be so in a long and precious remembrance among all good men, His Reli­gion to God, and his unshaken Loyalty to his Prince: Which were equal and uniform through his wholelife.

1. His Religion was true Protestant: Not that of late falsely so called, but that which is by Law establish­ed, the Religion of the Church of England. In which he was happily educated and instructed in his greener years by the care and direction of the right Honourable James Earl of Darby; to whom he was entrusted by his faithful Guardian John Fleetwood of Penwortham, [Page 18] Esq; to whose Religious designs, and the joynt en­deavours of his Virtuous Consort, he owed the early Impressions of Piety, and in that Family first com­menced Protestant, and was thence sent into the Isle of Man, where the Principles he had already imbibed, were soon cultivated and improved under the Um­brage of that Religious, Loyal and Great Man: as in­deed his Example could not but have a prevailing In­fluence, who was so great a Patriot both of Religion and Loyalty, that he dyed for both. He being here­by seasonably retrieved from the Errors of Popery (in which the rest of his Relations were trained up) revi­ved the Religion of his Ancestors, and restored new lustre to his Family by the choice of a better Profes­sion. An happiness which he thankfully acknowledg­ed, and frequently blessed God for, and always own'd a grateful Veneration for it, to the Memory of that Ex­cellent Person, and a true value for his Honourable Family.

Nor did he onely take up his Religion upon trust, but understood the Constitution of it, and acquainted himself with its Principles, and studyed to defend it, and was zealous to maintain it, and true to it. So false was that slander (which had no other ground but Spite and Ignorance) that he was a Church-Papist, a Calumny as Black as their Malice that forged it, and believed only by them who knew him not. But so blind is some mens mistaken Zeal, as to brand every thing to be of the Romish fashion, that is not shap't af­ter the Geneva-Cut: and so spitefull is some mens En­vy, that they leave no Engin unplay'd to batter a mans reputation: and they well knew that nothing would sooner blast his Credit amongst Vulgar and un­thinking men. But (God be thanked) the Calumny [Page 19] long since blown off, and the aspersion so clean wiped out, that there remains nothing of it, unless shame in them that were ever so much imposed on as to believe or report it. Would to God we had as much evidence of the sincerity of all mens Profession, as we had of his; manifest in all those respects by which a man can approve himself a faithful Member, and dutifull Son of the Church of England: viz. his Constant resort to Gods House and Ordinances; his affection to the Prayers of the Church, and devour joyning in them and Solemn of use them bothin the Church, and his own Family: his frequenting the Holy Sacrament, not only in publick, but also his desires of it in private when debarr'd the Priviledg of going up to the House of the Lord: and now more es­pecially at his latter end, when in view and prospect of death, he resolved to meet it with the refreshing Com­fort of the Bread of Life. An undeniable Argument, not only of the Sincerity of his Profession, but of the Power and Influence of his Religion, which was not on­ly even and uniform through his Life, but enabled him to conclude it with a pious deportment at his death. Of which I have the following account from a reverend Person that ministred to his dying comfort.

‘On Easter-day in the Morning he earnestly desired to receive the blessed Sacrament, and whilst the Ele­ments were preparing I suggested several things pro­per to his Condition, and askt him several Questi­ons as to the state of his Soul, of which he gave me a very satisfactory account, that he had been sensi­ble of his declining Condition a great while, and hoped that he had made his peace with God: that he was heartily sorry, and truly penitent for all his Sins, and put his whole trust in Gods mercy: that he freely and heartily forgave all men, and as hear­tily desired forgiveness at their hands: and desiring [Page 20] absolution received it with great humility and com­fort, During the Prayers and Celebration of the Sa­crament, I observed him to express great Zeal and Devotion, by his stedfast looks, and fixing his eyes upon me, especially at the time of receiving; and also by repeating the Prayers after me, which last he fayl'd not to do even within an hour before he dyed: for he continued Sensible to the very last, and God was pleased to take him to himself in a calm and gentle way without any Convulsions of Pain or Impatience. At my last waiting on him it was de­sired he might be recommended to the Prayers of the Church, which were then beginning at the Choire, and it was observable that he dyed imme­diately after those Prayers were offered up to God for him.’ A Comfortable end when the Soul ex­pires in pious raptures, and ardent ejaculations, and ascends up in the incense of devout Prayers to the place of rest and repose.

2dly. But I must not forget his Loyalty, which next to his Religion was most dear to him, and most conspi­cuous in him. And indeed where should we hope to find true and steady Loyalty, but in a genuine Son of the Church of England? In him both commenced together, and he gave early proofs of his Loyalty in an Age wherein it was judged a Crime: when Rebellion look'd gay with success, and Sacrilege had Providence to gild it over, yet even then he Judged not the Cause by its Success, but the righteousness of it, and durst be honest in spite of bad times. And since God in his mercy turn'd the Captivity of our Sion, how firm and unshaken his Fidelity and Alleigance have been, how loyal his endeavours in all the relations of his publick qualifications, or private Capacity, is too [Page 21] well known to need either a Description or En­largement.

The King (who is a great Judg of Men, and was well acquainted with his Worth) entrusted him with those Offices which witnessed the Esteem he had both of his Faithfulness and Ability, and received so good an Account of the Discharge of his Trust in each re­spect, and such undeniable Assurances of his Affe­ction both to His Person and Government, that he not only Honoured him with a peculiar respect, but was pleased to bestow those Marks of His Royal Fa­vour on himself and Family, which testifyed the just Sence he had of his Deserts and Honesty.

His Country judged him a true Patriot no less then a good Subject, and therefore made choice of him for their Representative in Parliament, in which Station he served many Years with great Diligence and Faithfulness; and in the Recesses of that Publick Em­ploy, was not less serviceable to his Countrey at Home, then Faithful to their Interest Abroad: For he was a Constant Attender on all Publick Business, and evermore Active and Industrious in the Service of His King and Countrey, which he always preferr'd before any Diversions of his own, or (what was most grateful to him,) the Chearful Entertainment of his Friend. Not like some who live only to them­selves, but grudg the Publick any benefit of the Ta­lents which God has put into their Hands; who contrive how to spend their Time, Health, and Wealth wholly to their own Ease and Satisfaction; who as if they were born to great Estates meerly to gratify themselves, not to do good withal, shuffle off all Offices of Trust and Service whereby Men of Estates and Interest may promote the good of the [Page 22] Place they live in. But he was ready to spend and be spent for the Common good, which he both rightly understood and truly valued, ma­king all his Designs subservient to the great end of Government, the peace and welfare both of Church and State, and directing all his Actions thereunto by the constant Measures of Loyalty and Allegiance. For he was none of those who of late seemed to have un­learnt their Allegiance, and repented of their former Loyalty: Nor of them who when we were ready to be overwhelmed with the Torrent of Popular Mad­ness, were willing to swim with the Stream: Nor of those who would Trim the Boat, and so they could seem to keep it even, care not much which way they Sayle. But he was still the same Man, and the same good Subject: One who made nothing worse; but endeavoured to make every thing better: To say all in a word, One Immovably Honest, unalterably Loy­al: For which he shall live in the Memories of all that knew him, and long be had in Honour and Re­membrance.

Secondly, There is yet another part of the Remem­brance behind, which is most properly Everlasting, viz. before God hereafter. His Righteousness remain­eth for ever (Verse 9) It shall come in Remembrance before God, when the Righteous shall receive a Re­ward, not of Merit indeed, but of Favour; who tho they cannot claim it of right, yet in Gods E­steem do best deserve it; tho they cannot challenge it as a Crown due from his Justice, yet they shall re­ceive it from his Mercy.

And could we but raise our Souls in Contempla­tion high as their Happiness, it would be a power­ful Encouragement to an Imitation of their Virtue: For then we should be in some Measure able to ima­gine how mean and despicable this Worlds Felicity must needs appear to Glorifyed Spirits, to whose compleat Happiness all the Content and Satisfaction we meet with here bears no more Proportion, then this spot of Earth we tread on to the unbounded vastness of the wide-Stretch'd Heavens. For when they are once exalted into those Blissful Regions, they shall out-shine others in Glory, as far as they out-stript them in Goodness here, and receive a recompense of reward proportionable to their Righteousness and good Deeds; and when the Son of God has received them into those mansions of Bliss which he has pre­pared for Holy Souls in the Kingdom of his Father, then shall their Righteousness break forth as the Morning Sun, and exceed the Stars in Lustre and Beauty. The Heathens imagin'd that their deceased Hero's were transformed into Starrs, and having en­lightned the lower World with their Beneficence and good Examples, did after Death ascend to Gild the Heavens with new Light and Brightness: and were it true, yet it falls far short of that splendor that shall encircle the Inhabitants of the new Jerusalem, for the Mat. 13. 43. Righteous shall Shine forth as the Sun, in the King­dome of their Father. Yea as Starrs disappear at the approach of the Sun, so shall the Sun it self vanish at the appearance of that resplendent Glory, when the Sun of Righteousness shall shine in his Meridian Lustre, and fill his Kingdome with the Brightness of his presence, then shall holy Souls rejoyce in his light, with fulness of joy, and transports of pleasure, [Page 24] and glory to behold their Saviour interceeding for the Righteous, and welcoming such as come under that winning Character into Eternal Embraces, where they shall be blesied to endless ages, and happy in an Everlasting Remembrance.