AS a River when cut in many Streams, loseth in strength though it abound in Chanels: [Page 2] So Mankinde becoming fruitful, hath multiplied, by those many producti­ons & diffusions of Hu­manity; mean while the Vigour of the Rational Soul, hath suffered great Decaies, and by a daily and lasting Degeneracy is mouldred almost to nothing. So that how­ever the Face of the whole Earth, be covered by Swarmes of Men; Yet most of them are of that [Page 3] Temper, that nought but their Shape doth entitle them Such. Their Spirits are so emasculate, their Strength and Vigour so effoeted: That save a Skelete, nothing of a Man shall be found amongst whole Droves of Mor­tals. Yet in this Rable, there are some Erected Souls, who like Saul a­mongst the People, are from the Shoulders up­ward higher than the Rest.

[Page 4] Shall One of these en­gage in the search of more of his Kind, long will he weary himself with fruit­lesse labour, ere he espy a person truely Virtuous: But if He discover any such, Suddenly that sight will snatch him to Ad­miration, and anon fix him to Attention. With what pleasure will He consider all the Treats of these wel-featured souls? Whose Beautified looks [Page 5] will quickly conquer the hearts of all true Judges thereof. Hence follow­eth such an Union of Noble Minds, that no Force nor Craft can un­ty the Knot, which their entangled Affections co­operating have sublimat­ed beyond the Bond of ordinary friendship, into that of Indissoluble love. Whence flow the truest Joyes that Frail Morta­lity is capable of.

[Page 6] But while this Pair of Souls (or rather One enlivning Two Bodies) does grasp one another in the closest Embraces, and with a Disdainfull Smile laughs at Misfor­toun, as not within its reach: Like a Ship car­ried by the prosperous gales of a Favourable Wind, through smooth­ed Waves to the desired Harbour. Lo, of a sud­den the sturdy blasts of [Page 7] boisterous storms, toge­ther with the swelling Billows of an inraged Sea, will force those, whose hopes had set them beyond danger, to their Long Home amidst the Waters. Thus Divine Providence, not allowing us Repose while here be­low, having reserved our Happinesse for another State, when nothing can undoe that entangled Knot; in a trice, Deaths dividing Sword is sent to [Page 8] cut it: The Halfed Soul finding it self fallen from its rest and Felicity, into a gulf of misery, will fill Heaven and Earth with the doleful resentments of its Desolation and Woe.

BEing now, by a sad Arrest, widowed of Him, whose Charming Conversation hath so oft relieved and refreshed us, by the delights of many a pleasant hour: It [Page 9] is but just we pay to his Memory, the Tribute of a Tear, and besprinkle his Hearse with such fra­grant flowers, as may make Others relish that wherewith vve have been much glutted yet vvith­out hazard of loathing.

Descend we then into a Charnel-house and in this Mournfull Vault may we see the Ruines of a Noble Fabrick, which the Hands of the Great Architect had rear­ed [Page 10] up: But novv the Soul is dislodged, the House unfurnisht, and the Structure fallen to the Ground. If to a searching eye, there ap­peared in Him, an un­sampled glory, even while He was in His tra­velling cloaths; Sure now, vvhen apparelled with the Garments of Salvation, he shines with a lustre bright and ori­ent. While he sojourn­ed here on Earth vvith [Page 11] us, he knew his Soul was sequestred for Heavens service: and hating Sa­crilege too much, he would not invade Gods Propriety, nor bestow it on prophane uses; But payed his Love and O­bedience in a constant Annuity to Him whose right it was. And having the stock, His Soul, ever in his hands to yeeld up when demanded, The terme is now come and the sum payed, which [Page 12] was so vast that it hath impoverish'd us all, even to the point of being bankrupt; for, There is a Prince and a great Man fallen this day in Israel.

A Sublime Mind joyn­ed with a Noble Extracti­on doth justly entitle one Great: Begin we then with the latter of the two. If we consult the Lyon of the Tribe of Iudah, He will tell us that in true Heraldry the noblest de­scent is Heavens Pede­gree; [Page 13] Each of whose off-spring resembleth the Children of a King.

Titles of Honour among Men are but a mean peice of Pageantry: the Blason of whose Coats in Solo­mons stile, is, Vanity of vanity, all is vanity; being a borrowed light, as that of the Moon, which when it shineth most brightly, doth most dis­cover its conspicuous spots. Can the Glory of an Ancestour, ascribed [Page 14] him many times for an Action in it self not Ju­stifiable, and eclipsed ra­ther than decored by the intervention of many degenerating Descents, add ought of real worth to any? Whence doth the Root of Earthly Honour spring, but from Earth? What though the Pretenders to Nobility could ascend in their Genealogies to A­dam? Sure, there would they terminate, even in [Page 15] red Earth. But to be the Son of God is an Original so noble and sublimely Divine, that the desire of being accounted such, did make the Heathens so to begod themselves, that could they but derive their descent from a God they were content to do it by Histories, that not only degraded them from the dignity of being such, but immersed them into a gulf of Eternal Infamy and imprinted on their [Page 16] Memories such Charac­ters of Disgrace, as, in suc­ceeding ages could never be defaced. In what a Goatish shape do the fables represent their ador'd Iu­piter? Did not the Gre­cian Conquerour conquer his Reason by his Pride, in conceiting himself the Son of Iupiter Hammon?

But Christianity hath taught us that as all Souls are first the Breathing of the Divine Spirit, So by the power of that same [Page 17] Eternall Spirit vve are born again, not of Cor­ruptible Seed, but of In­corruptible by the Word of God, which liveth and abideth for ever.

The Spirit of this Iust Man now made perfect, would stoop to no Mea­ner state: But by a raised and noble Ambition, did choose for his Branch, Him that growes out of the roots of Iesse. Which, as it taught him such a Contempt of that which [Page 18] the World calls Honour, as being but a Gilded Ratle for Children to play with; So it scarce permitted him to bestow on the Worlds greatnesse, so much as a Reverent Thought. Yea, it was to him a Pennance, and that none of the least, to con­verse with those, to whose state and rank Civility commanded respect to be payed, when a Virtuous and Rational Soul did find nothing in their per­sons [Page 19] that merited esteem. This he often complain­ed off, as one of the great Toiles of his life, to find discourse and entertain­ment suitable to the mis­shapen and bedwarfed souls of our Gentry. Who like Vmbrelloes of true Worth swarme eve­ry where, and bate foul­ing, Gaming and the Ped­ling affairs of the world, understand nothing ei­ther of their Maker, or of his Works. But how [Page 20] pleased was he in the con­versing with and cherish­ing, of such as carried Heavens Liveray, and were begotten to the Image of God: Those Ex­cellent Ones were They, in whom was all his De­light, how mean soever their Condition in the World had been. In such company Time did seem to fly, howbeit at other occasions it seemed to craul like a Snail. With Them Midnight was past, [Page 21] ere he would believe it to be Late. With others the first approaches of Darknesse were taken for Night. With those he complained of Night, as the Interrupter of his Quiet; willing rather to deny his body Rest than his Mind Repose. With These he waited for the shadows of the Evening; even more than the Watchman doth for the dawning of the Day. And therefore it is [Page 22] but just we conclude, That, There is a Prince and a great Man fallen this day in Israel.

There is no grosser Soloecism, than an Ignoble Prince: To be the degene­rous brat of an Illustri­ous Parent, is as great a Reproach as the foulest mouth can devise. A low and mean Soul, set in a high rank, is, as an Ape upon a Pole. Yea, as a small Imperfection, in an, otherwise rare and Well-featured [Page 23] Beauty, will be espied by all; when the same, if not a greater de­fect would in an Ordi­nary face passe unregar­ded: And the Stumblings of Princes will be mark­ed in History, when the falls of their Subjects will be ingulfed in Ob­livion: So, when a Soul, by the dispensati­on of God, comes to be exalted into a Higher re­gion, How unseemly will it be for such a one to [Page 24] trip? especially conside­ring that thereby, the Wicked get occasion to Blaspheme the Name of God, and load Virtue with obloquy; And the sincere and tender hearted Christian is much scanda­lized. Nor is it only Vnbecoming but questi­onlesse perilsome, seeing the Iealous God by His All-seeing eye observes well the Motions of his own, and accounts those errours, which by a holy [Page 25] connivance, he may wink at in others, in Them, crimes deserving chastise­ment.

The true Grandieur of a Soul then, is the E­merging thereof from the sink and Kennel of Passion, Interest and Self-love, and the fixing of it on God and Divine Objects.

Passion is a Feaver in the Soul, which having agitate the Vigour of the Minde into Fainting Heats, maketh the [Page 26] Thoughts, the Pulses of the Soul, move Quick, High, and Unequally: for Reason being dethro­ned, every Paultry Passi­on in its tour will usurp the Chair, and according to its Imperious Hu­mour, make that Faculty lacquey up and down, Which, in the Strictest Iustice deserveth the Pre­cedency: Thus Folly is set in great dignity, and, Servants are on horses when Princes walk as ser­vants.

[Page 27] Reason is the Supream Power of a Man, on which, in Legible Charac­ters is engraven the Image of God. And although it be crusted over with a grosse and foeculent Film on which is stamped the visage of the Foul Fiend of Darknesse; yet is it much like that of the Ar­tist, who imbossed his Masters Name with Plai­ster; but had underneath, engraven his Own in Stone: knowing that [Page 28] Age and Tempests would wear of the one, whereas t' other would weather out all Periods of Time. For after the dew of Hea­ven hath washed of that superscription of Satan, then will the goodly and glorious Image of God, conspicuously appear in a purified Reason. In re­gard that, as that skilfull Statuary did engrave his Name in Pallas Shield, with so deep a stroak, as could not be defaced [Page 29] while the whole Statue were undone: So God did Imprint so lively treates of the Divine Na­ture on the Soul of Man, as the remaines thereof are yet to be seen even in the greatest Monsters of Mankinde, which the Earth doth bear. But Man since that first fall is so unplum'd and so robt of that gayety, which at first did adorn him, that all his Faculties are be­come soft and languide.

[Page 30] A company of Passions, like so many Birds of Prey, having divided the dominion of the soul a­mong themselves.

Reasons first work then, is to vindicate her Liberty from the Tyran­ny of these insulting slaves. And even Lame Nature in the unhallow­ed Heathens hath made strange attempts for the re-enthroning Reason and regaining that undisturb­ed tranquillity of minde, [Page 31] which man was once in possession of: But alas! Man though mounted on his tiptoes, will not reach this fruit of the Tree of Life, it hangs too high for him; and it is Iacobs ladder only by which we must essay to climb up to Heaven. Our Heros was behind few Mortals in this atchiev­ment. Did we not see an unclouded sweetnesse and serenity so possesse his Looks, that easily we [Page 32] might conclude, how little his thoughts were disturbed? For being ever the same, the eleva­tions of Joy did not transport him, neither could the depressions of sorrow crush him. Hy­mens pleasures had not so mastered his Soul, as to make him neglect the du­ty he owed his God. Nei­ther did the death of his deservedly beloved chil­dren, imbarasse his Spi­rit.

[Page 33] Those who by inju­ring Him intended his disturbance, missed of their Design; for he knew that no man could wrong him, and that Malice and Revenge on­ly bricole on the Doer, without prejudging the Party against whom they are directed. For then only doth one suffer when he permits himself into a Passion; and Wrongs done us in this world, are rather the Oc­casions [Page 34] than the Causes of our Misfortune: Which he was so fully perswad­ed of, that, if at any time Passion peeped, it did but give opportunity for the exercise of Reason in the quelling so strong an E­nemy.

He wisely considered the Tongue to be that whose intemperate speeches do give Rise, Growth and Continuance to Pas­sion: It being the Rud­der, which, when dexte­rously [Page 35] managed, holds us in an even and steady Course: but if let loose makes us fluctuate and move at randome. His thrift of discourse was great, but his sparingnesse in Censuring, Rebuk­ing, Reproaching, and Detracting was such, as perhaps in all his life, he was never accus'd by any; yea, I believe, scarce by himself (the most severe Critick upon his ovvn Actions) of this fault. [Page 36] So studious was he to evite every occasion of affront­ing his Reason. So that justly we may say there is a Prince and a Great Man fallen this day in Israel.

Well! we have con­sidered Reasons, first Triumph over Passion: Its next Conquest is the Trad­ing on the cares and con­cernments of this Life. Our Bodies are the Case which contains the Jewel. The Shrine for that Stem [Page 37] of Divinity. So the Cares and Concern­ments of the Body must never come in considera­tion but as Vassals to our Souls. But now this order is inverted. Are not mens Bodies become the Prisons, if not, the Tombs of their Souls. The Caring for the One is accounted a Debt, but Thinking on the other, is thought an act of Cha­rity and Benevolence. How many impoverish­ed [Page 38] Souls are lodged in Bodies, whose cabinets are well stored with Riches? Many a Plump body is the Receptacle of an Hunger-starved Mind. Me thinks they resemble Egypts Temples, whose Outside had a tearing show: but when admit­ted to the interiour re­cesses of that Idol-house, with the wan light of an half extinguish'd Torch, they could discern an Ape. So what a sight [Page 39] should it be, if we could unfold the Plicatures of the Garments wherein many souls are invelopt? Within these Cloutes vvould vve see pitifull Brates: on whom if one look, he will be at a losse, whither he shall have, Pi­ty, Contemn or account them Unworthy of all his thoughts. Is it pos­sible that so Sublime a being as the soul of Man, made and shaped for high things, can be drencht in [Page 40] the dirt of sensuality and luxury, or grovel on this Earth? Far different from this are the Appre­hensions of a transformed Spirit, which laboureth to forget its being detain­ed in a Body, when it finds it self hailed to and de­pressed in Earthly Im­ployments, doth with Sorrrow and Pity regrate the distance it is at, from the Object of its Ioy and Desire: the smart of which the Body will feel [Page 41] in severe Mortifications; being denied the wanton Jolleties and unnecessa­ry Flatterings which are craved by a luxurient temper. Yea the former­ly bewitching pleasures, become more bitter than Gall and Wormwood. And even Life it self, the Preservation whereof car­rieth away the Supremacy of our Affections and De­sire, doth prove a Bur­den, since it detaineth from that which the pu­rified [Page 42] Soul so vehement­ly longeth for. And while the Pilgrimage con­tinueth, what time they bestow on humane Af­faires, is rather Complying with the Providence of God (who ordereth eve­ry one to their Post and several Imployments in this world) than out of any Pleasure they have in it, or any Desire of self-satisfaction. And when their Occasions and Hours of Divine [Page 43] employment do avocate them, they quickly dis­ingage Themselves, and their Craving Appetites (unsatisfied with every thing beneath God) will with an unexpressible sa­tisfaction, suck in those comforts that are sweet­er to them than the Ho­ney or the Honey comb.

With how little Flat­tery, what I have been saying, may be ascribed to Him, who now en­joyeth what he much de­sired, [Page 44] His freedome from Covetousnesse, did disco­ver it self in the pain he was at when Crouding Affairs did invade many Portions of his Time: Careful was he to rid him­self of that Load. And though he was dexterous enough, so to order his affairs, as to throw away nothing Vnnecessarily, which may be occasion­ed mistakes in some, Yet these to whom His Soul was known could well [Page 45] discern it flowed from no sordid ground. And his frank and large Cha­rity did fully discover of what Mettal he was. Yea a Resolution of his (which his modesty keeped un­known to all, save those who shared in the secret­er motions of his Soul) never to have encreased his Estate, but to offer what improvements he could make of it to God, by relieving the Necessi­ties and Wants of the [Page 46] Poor and Needy: Such a design, I say, to those who knew what a Plen­tiful Fortune he enjoyed, and what Children he had, will make them be­lieve, that he counted the things of this world but Dung.

Little did they know of him, who know not how regardlesse he was of his Body. He was notar for his Temperance, spar­ing in the enjoyments of his lawful pleasures. Nei­ther [Page 47] could the weaknesse of his Body, extort from him Care and Tender­nesse, but rather draw from him Pity and Con­tempt. The Society of Drunkards he hated and shunned, as much as a Toad. Yea so little force had all the Enjoyments of this life (although even of these God had bestow­ed on him a large Share) on his Spirit, that he was ever desiring to be rid of them all, and to be where [Page 48] no Affair could avocate him from that he so much desired: That being un­cloathed of his vile Bo­dy, he should be fred from Grosse and Ma­terial Conceptions of Spi­ritual things; from the Tribute he owed his Bo­dy, and from the trouble he was at with businesse: but most of all, from the dregs of corrupted nature which pinch the Soul and make it long to be with Christ.

[Page 49] Some dayes ere he died, being desired not to wrong himself with the Apprehensions of Death, his Answer was: That having exercised himself so long with the thoughts of it, He did not apprehend it with fear as an enemy: and therefore with Joy did he receive the ap­proaches of it.

It was the last morn­ing of his life that He said (even in the midst of high and furious raving, [Page 50] occasioned by a Feaver of which he died) O my most adorable and glorious Lord God, to thee I come, and with thee shall I be for ever. Who can then blame me when I say, There is a Prince and a great Man fallen this day in Israel?

Reason, having made a foul fray among the Passi­ons, and trampled the Body underfoot, it carri­eth on its Conquests, and at length Combates it [Page 51] self, and Beats down any good opinion it is tempted to have of its Self. It fares with many, as with those Vapours, which, be­ing by the Suns active beams agitated into a subtile thinnesse, mount up; but because they had not layed down their earthinesse, reach no fur­ther than the Regions of the Air: where, after be­ing toss'd too and again, they fall down in big drops, more grosse than [Page 52] when caught up. So the Souls of some, by the for­cible impressions of some heats are caught up from worldly, carnal, yea and passionate courses: But there being no true Re­novation of heart, they mount no higher than the Aery Regions of Vanity. Self-love being the Root of their Acti­ons, though they may appear Specious, being set of with Canting and Dissimulation; yet, their [Page 53] depth being sounded, prove in effect nothing but profound Venerations, payed to the shrines of their adored selves. This is the Last Battery of the Ene­my of our Salvation. Other engines failing, he insinuats himself into the more retired Cor­ners of the Soul, and by this deadly venome, he poisons and leavens the whole Soul, making it forget that dependance upon God by which it [Page 54] lives; and cease to praise that unbounded Good­nesse, to whom it owes more, than Seraphims can expresse. As also the active vigour of the Soul in every duty of Religi­on, growes remiss, when it conceits it self Victori­ous over all its Enemies. This is the Tympany of the Mind which often, if not ever, proves deadly and irrecoverable.

But true Greatnesse, will quickly evacuate the [Page 55] Mind of all those Tu­mours, by representing as well the Frailties of its Nature, as, the Miseries of its depraved State. The One, by remembring it is a Creature started out of nothing by the Omnipotent Power of its Adored Maker: The other, by discovering how Weak and Effemi­nate our Souls are be­come: How Short sight­ed and Dim our Vnder­standings: how lame and [Page 56] unactive our Wills. How furious and undaunted, our Passions. As also by reflecting on the great and frequent errours of our Life, and our ever re­curring imperfections.

It is by the Like Con­siderations, that Man comes to be undeceived, and doth perswade him­self that He is an Empty Nothing, and so de­lights in Self-degrading Thoughts, and, with S. Paul, doth Glory in his [Page 57] infirmities, that the power of Christ may rest upon him.

It is now time to Ap­ply what hath been said to Him who hath finish­ed his Course and hath ob­tained the Crown. But I suppose all, to whom He was not wholly un­known, could spare me the labour. It were in­deed a puzling Questi­on, Whither his Worth or his Humility was greatest. He took more [Page 58] pains to conceal what he really had, than, may be the Proudest do to set of what they have not at all. His shunning all oc­casions of any Publick Appearance, and his great Silence and Sparingnesse of Discourse (which were too well known to insist on, yea it were a difficult work to instance, unlesse there were produced a Catalogue of all the acti­ons of his Life) were pregnant proofs of what [Page 59] hath been said. Neither did this nonpareiled Mo­desty, flow from either natural Retirednesse of Temper, or the Contempt of Others, which makes some retreat from the So­cieties of Men; account­ing it below them to con­verse with Persons, be­yond whom Self-conceit hath far advanced them. No, on no such ground He withdrew himself from the too much bea­ten road of Conversati­on: [Page 60] But he did so dis­trust himself, as to be ever regrating those Im­perfections (Judged to be in him by none but him­self) he found depressing his Spirit. He talked much of his want of Me­mory: Yet was he well known both in Greek and Hebrew, in the Lat­ter especially. Neither was he a stranger to the other Oriental Tongues; not to mention his perfe­ction in the Latine & seve­ral [Page 61] Europaean Languages. Language being a Heap of words, connected by no string of Method, (People being taught to speak, by Custome and not by Philosophy) there is nothing that more racks and overcharges the me­mory. A memory then so well twisted, as to be able to retain Singled words, cannot be thought so treacherous, as to let slip Connected things, when commanded to [Page 62] such an imployment by Inclination. Truth was, he was ready enough to forget any Pedling affair: but the impression such stuffe could make on a Mind so much alienated from the World, was so overly; that no wonder it was not lasting.

Should we also take his Own testimony of him­self, we should believe his Mind was Shallow and Purblind. But a whiles conversation would have [Page 63] forced any to change their opinion.

He was deeply skill'd in the Mathematicks, thogh he was well advanced in years before he began that Study: and his distracting affairs, did never allow him that Time, which an exactness in those Sciences doth require. Notwith­standing he was well seen in most of them. It was the Science, and not the Art in them, most pleased him. His dexterity in un­ridling [Page 64] the most Knotty Theorems and Problems was singular. His Pati­ence was unwearied. So that I stick not to say, that had his Convenien­cy permitted him that Study, as much as His Genius and Inclination would have led him to it, he had been inferiour to few of his Age. Which, many of his Papers would make no hard labour to prove.

He gave himself also [Page 65] much to Philosophicall Studies, but could ne­ver satisfie himself with that empty Scelet of Ari­stotles Philosophy. Which being by the Trifling way of Logick, digested into some Order, hath im­posed so long upon the World, and hath a­bused them into an O­pinion of their own Great Knowledge, when notwithstanding, they could never extricate one Difficulty in all Nature: [Page 66] and yet they would bear the World in hand, that Wisdome shall die with them, But was well plea­sed, with the late Ingeni­ous Attempts to unmask Nature. And as the Ra­tional Subtility of these Designs delighted him, So he was much pleased with the Ingenious Candor of these Mechanical Phi­losophers, and expected Great Things, from the Honourable and Truely Royal Society of the Vir­tuosi [Page 67] in England. For he believed That Design, to be the strongest Attempt the World had seen, to rescue it from Ignorance and Vncertainty.

He was also a great Friend of Chimistry, and being no stranger to it, was purposed to have ap­plied himself seriously thereto: Hoping by Vul­cans Key to have disclos­ed Nature.

He had also studied Mechanism, and all such [Page 68] things as might improve a Society. But the more he knew, the more he was perswaded of the Defects of Humane Knowledge. Neither was he like these Globes, wherein the Au­thor, rather than acknow­ledge his Ignorance, will fill up these wast and un­known spaces, with Lands designed and mar­ked only in his Conceit: But he choosed rather, to Mantle over that which he knew, by a Sha­dow; [Page 69] than, to pretend to that which he had not.

In fine rare was it to see so much Worth vailed under so much Humility. Which keeped him so from the Knowledge of Others, but most of all from himself. Yet as the Sun beams when stopped in their even course, and refracted in a Cloud, do appear in that rare Con­texture of Light and Sha­dow the Rainbow: so the Vail of Humility, though, [Page 70] it a little interrupted, yet, it had not the force to keep up the Glancing light of that shining Soul, but rather, as a Shadowed Picture, appeared he with advantage. And as the rare endewments of his Mind, did not intoxicate him; so the Virtues of his Soul, however valued by others, were ever counted few and mean by himself. For he had Perfection in his eye. His Aimes & Designs stoop­ing [Page 71] no lower. Whence the recurring defects of the daily imperfections which annoyed him in his Pilgrimage, repre­sented alwayes himself, in the blackest shape dis­dain could set him in. And there was nothing more grating to his Ears, than his own praises. Is there not then a Prince and a great Man fallen this day in Israel?

The Soul of Man be­ing by the Power of the [Page 72] Divine Spirit rescued from the bondage of Cor­ruption, is brought into the Glorious Liberty of the Sons of God. For these staining Tinctures of Passion, Lust and Pride are not done of, that He should continue as a whited Wall or a Fleece of Wool. Nor are these Divels only cast out, that the house be empty Sweeped and Garnished: No, we need not fear so great preparations shall [Page 73] end in Nothing. We are uncloathed of our Filthy Garments, in lieu where­of we receive Change of Raiment: And the Treats of the Image of God are drawn on the Soul. Thus the Mind is Transform'd, by that Par­ticipation of the Divine Nature, whereby it is united and knit unto God, with that bond of Perfection, Love: which having consum'd, all that fewel of Lust and Vani­ty [Page 74] which had so long smothered the Divine Life, but becoming Vi­ctorious, it inflameth the whole Pile, and offereth it up in one Burnt-offer­ing to God: And the Soul being agitated by the Love of God, shed abroad in it, as by an Active Principle of Life, is ever in its Desires and Meditations mounting thither, where it hopes to be for ever. Our Saviour compared this establish­ment [Page 75] of the Minde on God to Hungering and Thirsting: Which is not caused by Reason but by Life.

Thus the Supream Ex­altation of the Soul, is in being so fixed on God, that we need not be jog­ged up to it by Argu­ments: but, by a natu­ral and unforced emana­tion of Spirit, to be ever Breathing after, and Pan­ting for Communion with God. This is to have [Page 76] our Fellowship with the Father, and with the Son. To place our whole Af­fiance and Confidence on God, who through the Mediation of his Son, is become Our Mercifull and Gracious Father. To bestow on him the Supremacy of our Love and Affections; and by uncessant Motions to be springing towards Him. Thus the Soul, maugre the Load of its Body, that separateth it so far [Page 77] from Heaven, will not be delayed of its Glory, untill Vnbodied; but will be snatching the Summer-fruits even be­fore Harvest come. Which, though they be not ripened, to the dele­ctableness of Angels-food; yet, that Antepast of Glo­ry will yeeld the Mind, such sweet Solaces and Pleasures, so Sublime and Highly Divine, as will beget a Loathing of the most unmixed De­lights [Page 78] Earth can afford. For that Original sin, that they be of the Earth, will sufficiently discre­dite them.

The Soul having now found an Object, that will both deserve and at­tract its more Fixed Thoughts, With what silent Admiration will it be considering these Divine Adorable Excel­lencies, wherewith the Glorious Lord God is cloathed, as with a gar­ment? [Page 79] which will some­times choak them, to a stillnesse next to Ecstasie; and at other times will burst forth in Halelu­jahs and Thanksgivings. Could we trace the steps and Sacred Soliloquies of a Devout Spirit, in those blessed retreats it makes, from the Loud distur­bances of the World in­to the Presence of Him, who is its Hiding place, and strong Habitation whereunto it will con­tinually [Page 80] resort: We should see it with delight sum up, all the passages of the Power, Providence and Goodnesse of God: whereby it rouseth it self and all that is in it, To blesse his Holy Name, and to forget none of his Benefits. And, if the World offer it self to its View, It will quickly say with S. Paul, These things that before were gain to me, are now become losse through Christ. Yea, [Page 81] doubtless, I count all things but losse for the Excellen­cy of the Knowledge of Iesus Christ my Lord. Yea, I will account them but dung that I may win Christ. Thus are the Meditations of God, sweet unto it: Neither is this only the Holy-dayes Im­ployment of the Soul. For God doth not come to a Soul, as a way-faring Man to tarry for a night; But he dwelleth and abideth in it. The Soul is Acted, [Page 82] Moved and Directed by Him, in all its goings. And when its Station, to which God hath com­manded it in the world, calls it from these imme­diate Adorations, it re­solves quickly to return again, and leaves the Heart with God in Pawn. So that however it may be busied, yet all passio­nate fervour is blunted and quenched. And it is so exactly regulated, by the Divine Will, into [Page 83] which its own is chang­ed, that it Cares, Desires, Joyes and Sorrows for Nothing Earthly: But all the Methods and Steps of the Divine Pro­vidence, are by it judged to be, both Wise, Good and Just: as flowing from an unerring Skill, an un­changed Goodnesse, and a spotlesse Iustice. There­fore in Patience doth it possesse it self, and, with an Unreserved Submissi­on, equally welcomes as [Page 84] well the Ebbings, as the Flowings of Earthly Sa­tisfactions. As being none of them of a nature, capable of promoting or retarding, that Happi­nesse it expects and de­sires from God alone. Thus with open face as in a Glasse, beholding the Glory of the Lord, we are changed into the same Image from Glory to Glo­ry, as by the Spirit of the Lord.

The Order of this Dis­course [Page 85] doth call for the Applying, what hath been spoken to the Glorified Saint that hath now left us. In doing whereof, several Instances must be disclosed, which in his life were unknown to all, save to, his other self, his Friends. His Soul was even fraughted, with a­doring and Magnifying thoughts of his Maker. His Frequent and Fer­vent entertaining him­self with Divine Medita­tions, [Page 86] did let us all know wherein he placed his Happinesse. Every day, many Hours of his Time, were spent in the Outer Court of Hea­ven, in those approaches to God. No Company was so bewitching, as to make him forget him, who had inhanced all his desires and delights. But when the entertainment of Friends, did seem to hinder him from that Im­ployment: yet still He [Page 87] either found or made a shift to excuse himself for a while, that he might converse with his God: Which an ingenious Modesty did so contrive, that it was not so much as suspected, to be done upon design. Yea when he was so pressed, that he could get no time in the Day stollen, He made it up in the Night. Often he used to be Eight hours a day in the immediate Service of God: beside [Page 88] His diligent observance of the Lords Day, which was indeed Singular.

He used a constant Method in reading Scrip­ture, wherein he was much conversant. Nei­ther did the Translation satisfie him, but He searched the Original care­fully: For he could quot, the New Testament and Psalter, as easily, in the first Language, as most can do in their Mo­thers Tongue.

[Page 89] In his daily Reading, he did still choose some place, which he fixed in his Mind. To the Con­sideration whereof, he re­collected his Thoughts, all that day when ever he found himself at lei­sure. Which he used to say, was his Sanctuary whither he retreated, from the Persecution of Idle Thoughts.

Many such Methods used he to wing up His soul to the work of Che­rubims, [Page 90] ever to behold the Face of his Heavenly Father. Yea a Radiant Splendor which posses­sed his Looks, when he returned from his Closet, could make us, easily dis­cern, what joyfull and pleasant work he had been about.

He used often, to sepa­rate whole dayes, for the Worship of God, wherein He denied himself any other Refreshment, save what was ministred to his Soul.

[Page 91] He performed himself, the duties of his Family constantly at two returns each day: where you might have heard both Reading, Singing and Prayer, and that with such a true and unaffe­cted Devotion, as disco­vered how little Formali­ty may be in the Obser­vance of Forms.

The first arrest of that Fatall sicknesse, had ex­hausted the Active Vi­gour of his Spirit so far, [Page 92] that the Keennesse and Fervour of his Soul was somewhat blunted, which drew him into Sadnesse, judged Melancholy by Beholders; For he com­plained, that then when these Attaques of God, did alarum him up to a greater diligence, He was become more languid and tepid: This Trouble was but of short continuance, for he found the union of his soul to his God, as close as ever, though a [Page 93] Mistuned Body, could not bear up in a Con­cord with it.

The last Lords Day of his Life, was he diligent in the search of his Heart, and earnest in wrestling with God: the Issue whereof was, a Quiet and Composed Mind. Which was, apparant, in the Cheerfulnesse of his Spirit, which was greater that Night, than it had been all the while of his sick­nesse. Two dayes after, [Page 94] he was seized with a spot­ted Feaver, or rather, His Sicknesse did evidently discover it self to be such. Which having in a sud­den disturbed his Fancy, what, after that, came from him like himself, was rather Curt (though raised and Divine) Con­templation, than any fixed and well ordered conceptions.

Often did He pray, often did He speak of the Glory of His God, and of [Page 95] His Redeemer: Yea never mentioned he either, but his Soul seemed to go out with Fervour.

The Last Night of his Life, Five times, did he direct his desires to God, in the words of the Lords Prayer. About the Mor­ning, His Raving seemed to have taken leave of Him: for about a Quar­ter of an Hour, did he, with great seriousnesse, and in well fitted words, call upon the Lord and in­vocate [Page 96] his aid. Neither did he forget His Sove­raign, the Church, His Nation or His Family. He had no sooner end­ed, when the Fury of his distemper, as if it had given him Truce, only for that blessed work, did again invade him. It was a few hours after that (for he scarce spoke any more) that the Cords of his Tabernacle, begun to be slackened: and be­fore we were awar, He [Page 97] gave up the Ghost and fell asleep, passing into Glo­ry. Is there not then, a great Man fallen this day in Israel?

Having thus viewed the Greatnesse of that Soul, wherein I do pro­test, no Hyperbole hath been used; neither hath ought been said but what I certainly knew to be true, Those who are little acquainted with True worth, and who Imagine there is no such thing in [Page 98] the World (but that it is a Chimaera, contrived to amuse and overaw the sons of Adam) will, may be, look on what hath been said, as a Flaunting Story. But it will gain credit with such, as are, neither strangers to Vir­tue, nor to Him. What was seen of him was so fair and alluring, that every one will not stick to believe, the Vnseen and Hidden parts of him must be the most Glorious: All [Page 99] will believe the Closet of a Palace to exceed the Glo­ry of the Walls.

But it is a Sad Conclu­sion, to say, There is a great Man FALL'N, I shall rather invert the words, There is a Great Man RAIS'D up. The Soul and Body are wreathed into unity by such a Congrui­ty of Life, that forgetting the Difference of their Natures, they come to be so linked, in the em­braces one of another, as [Page 100] to move joyntly in all their Operations. Whence fol­loweth such an Eccho of the One, to all the Affe­ctions of the Other, that they both gain or losse, according as their Yoak-fellow is Pleased or Pre­judged. Which being a Riddle too hard for the crazed Vnderstand­ing of Man, whose sight hath not yet reached the inside of Beings, their Natures; some take a Compendious way to [Page 101] extricate themselves, by saying, It is but agitated and subtile Matter that keeps us in Life.

How well this may be applied to such Agents as are devoid of Ratio­cination, and to the Plan­tall and Animal Actions of a Man, I am not now to examine. But that Cogitation can be an ef­fect of Matter, even when it acts on Immaterial Ob­jects and in Self-reflexi­ons, will be found a great­er [Page 102] difficulty, than that they intended to shun.

And sure in the Con­ception of a Cogitating Being there is no greater Absurdity, than in that of an Extended One.

After the Soul hath lodged in the Body, that space of Pilgrimage and Probation, appointed it by God; Then the time of its Dissolution draweth nigh. When it is to be unfettered, then, through the dark shades of Death [Page 103] must we passe to Immor­tality. And though there be nothing more dread­full, to them whose Leud and Atheistical life, doth fill them with just appre­hensions of approaching Miseries; Yet the Lord God, who can out of the Eater bring forth Meat, and out of the Strong give Honey, hath ordered that to be the Fore-runner of a Blisse, so far elevate beyond the mean and lo apprehensions, we Frail [Page 104] Mortals can conceive, that the most Fluent E­loquence, can do it no Right. May we but Imagine, what an Amaze­ment a Holy Soul will be struck in, when it finds it self, of a suddain freed from, the Depressions of a Grosse and Terrestrial Body, the Allurements of a Debauched Mind, the Entisements of a Foolish World, the Contagion of Evil Company, the Stings of Sicknesse and Pain, and [Page 105] from an Unactive Tepi­dity of Mind in the Ser­vice and Converse with God. And in stead of all This, it Enters Hea­ven, Where it is receiv­ed and welcomed by In­numerable Companies of Angels and Spirits of Iust men made perfect; and is by them led into the Pre­sence of that King of Saints, Who is Glorious in Holinesse, whose Maje­stick Greatness, being then clearly discovered by the [Page 106] Purified Soul, will occa­sion the greatest Trans­ports of Ioy, the Ratio­nal Nature is capable of. For, We shall then see, with the Evidence of Sense, the Brightnesse of the Fathers Glory, the on­ly begotten Son of God, whom, while on Earth, we behold in the Obscuri­ty of Faith. Believe me, This Glory were too daz­ling a sight to us while we are in the Body.

Moses, when he saw [Page 107] but the Outside of the Di­vine Glory, yet such a Brightnesse, from that Passing View, was imprin­ted in his Looks, that he must needs vail himself: What Eye could then behold an Vnvailed God? And if a Passing Sight of that Exalted Prince, did so swallow up the Spirit of the Apostle of the Gen­tiles, What could resist the Ecstasies and Rup­tures, a Fixed Looking on the Sun of Righteousnesse [Page 108] would occasion? If the One made S. Paul forget his Body, T'other would have made him abandon it. But in Glory, those Ra­vishing Objects shall not consternate the Beholders into a languishing faint­nesse, but, being Trans­formed, it will Rouse them into a Vigorous Activity and Spright­fulnesse of Blessing, A­doring, Loving and Re­joycing in their Maker, that Fountain of Life. [Page 109] And this by no Short or Passing Returns, but by a Constant Efflux of Soul. So the Creature is whol­ly swallowed up of, and overwhelmed by the Vi­sion of its Creator.

Now into the Number of that Coelestial Quire is received the Soul of Him, who, while on Earth, having seen the Glory of that Land which is a far of and tasting some of the Grapes of Canaan, did Run his race with joy and [Page 110] Pressed forward toward the mark, even the Prize of the high Calling of God in Iesus Christ. And hav­ing now finish'd his Course, he hath entered into His Masters joy, and and hath re­ceived, that Crown of Righteousnesse, which is Incorruptible and fadeth not away. Now, being uncloathed of all Dul­nesse and Frailty, doth his Soul as an unsullied Mirrour, yeeld a bright Reflexion of that Un­created [Page 111] Light, with whose beams he is irra­diated: And, in that Purest Light of Divine Illumination, doth he see light, seeing Him that is Invisible.

If an Vnknown Savi­our did by a Secret In­fluence, warm the hearts of the two Disciples, while He talked with them; Sure then the Hearts of this Disciple, is now inflamed with Love and Zeal, while He close­ly [Page 112] embraceth and Imme­diately converseth with an Vnmasked Redeemer▪ O how much doth He rejoyce and blesse himself in the Possession of that Glory: the meanest de­gree whereof he prefer­reth to the Empire of the World. What Halle­lujahs is he now singing? With what delight doth He keep his Part in those Heavenly Anthems? With what Pleasure feels he himself beyond [Page 113] the Assaults of Corrup­tion? How doth it Re­joyce him, that He needs no further Incentive of the Love of God, and that no Cloud doth dis­turb or darken the Ex­cellent and Magnificent Glory; no Drowsinesse of Mind doth steal him into sleep? For there is no Night above: But day and night do they see the Face of God. Know ye not then there is a Great Man raised up this day in [Page 114] the New Ierusalem?

It followeth to be Con­sidered, Where hath this Great man fallen. Even in Scotland our Israel: A Nation of which it may well be doubted, Whither its Mercies or Ingratitude be greatest. And though at some time it might have com­pared with any round a­bout, being barren in no­thing but the Soil; But now indeed the case is al­tered. To instance it in [Page 115] one thing. It not the Power of Godliness, whose Effects should be, a Re­formation of our Spirits into a Likeness and Con­formity with our Glo­rious Master and Re­deemer, turned into Formes and Words? With what violence and eagernesse, may we daily see Inconsiderable and Controverted Opini­ons, pressed and advanc­ed? What severe Cen­surings, bitter Reproa­ches [Page 116] and scurrilous In­vectives, are we daily forced to hear? And we are become so keen on such stuff, that the Great and Indispensable Pre­cepts of the Law of Je­sus, Holinesse, Charity and Obedience are coun­ted but mean and sorry Doctrines. What Tri­umphs are made upon the Failings and Errours of those that differ in Opi­nion, though such had no truth in them, and are [Page 117] but the Forgeries of Gall and Despite? And how well pleased are we, when we get the Inglorious Advantage of Crushing and Ruining These, whom Blind Zeal, tin­ctured with Malice, and Revenge makes us ac­count our Enemies? Thus for all our Canting, if one should give a judg­ment of us by our Lives and Conversations, He should not miss of calling us Christned Heathens. [Page 118] We are called Christi­ans, and professe our selves to be such, and do wisely in so doing; for there is Nothing that would make any suspect us guilty of Religion, save our Outside. Are we not Covetous, Proud, Passio­nate and Self-conceited? Thus have we flatly con­tradicted the Great De­sign of the Gospel. Which Doctrine was proclaim­ed to the World by the Wisedome of God, not to [Page 119] disturb our heads, with Harsh and unprofitable Questions; But to Prick our hearts with a sorrow and hatred of Sin. Not to make us Talk big, But to Live Sublimely and to be­come like unto his Glo­rious Self. Yea, How degenerate by such work are we become, and what Loathing this hath begot of the great Truths of Religion in the Hearts of our Supernumerary Gen­try, I should rather mask [Page 120] with a silent Sorrow, than with a Brisk For­wardnesse, discover the Nakedness of my Parent, my Countrey. But their detestable and impious Lives, their Irreligious and Blasphemous scof­fing at Piety and Holi­nesse, and their daily fall­ing off to the Superstiti­ons and Idolatry of the Church of Rome, do give too evident a testimony what kind of Cattel they are.

[Page 121] Neither hath this con­tagion only corrupted the Morals of this People, but their very Spirits are become mean and sordid. And how receptive their Vitiated Minds are, of the worst impressions may appear from the Great footing that French Con­tagion of Atheism (more to be abominated even then the sicknesse which goeth under that name) hath among us. The fu­rious wits of some ram­pant [Page 122] Hectors, who having immersed themselves in­to all brutalism, and apo­statized from that God­like nature, conceive the deepest hatred against the adored Deity; and with a monstruous arrogance proclaim an open feud against God and Religi­on. And if they can with Blustring and So­phistry elude those argu­ments, where with some, lesse experienced with their cursed Arts, do as­sail [Page 123] them, and with a wide-mouthed impu­dence run down the Mo­dester: Thence do they conceit themselves, the only sons of Wisdom; of whom, I dare boldly pro­nounce, that in them­selves we have the great­est Instance of their so eagerly contended for principle, that a man hath no real Preheminence o­ver, or Difference from brutes. Which if now they so much desire, what [Page 124] wil their wishes be when, with their Master Levi­athan, they shall be shut up in that Lake of Fire and Brimstone.

Their Triumph is, that no argument can reach them; for, they deny the Certainty of all those Principles whence any Argument can be drawn: And yet in the maintai­ning their own Hypo­theses, how many Absur­dities are they driven to suppose? which could [Page 125] never have captivated any mans Reason, but his who hath consented to that slavery, and re­solves, to believe any thing but Religion.

Further, if all things be uncertain; Then, that there is no God, must be so likewise; and as their Principles yeeld to this, so they could never pre­tend to any positive ar­gument for this Mon­struous tenet. If it follow­eth then, that for ought [Page 126] they know, there may be a God, it will be easie for every one to collect hence, whether Atheism or Religion be the safer Course.

How much these hel­lish Doctrines begin to be received among us, is too notar, the daring bold­nesse of those blasphem­ing Rascals, telleth us, they fear Man no more than they do God.

This Great Person that is now fallen, although, [Page 127] He needed no such foil to set off his Glory; Yet it cannot choose, but make Him the more Con­siderable, and his Fall the more Lamentable.

How much the degene­racy of This Nation grieved him hath been touched already. Great was his Indignation a­gainst that divellish crew of Atheists: that one should thought so Calm a mind, could not be stir­red to so much spight. [Page 128] Much was he incensed against some Pretenders to the Mathematicks, who ranked themselves under Leviathans Banner: for He believed that from these Sciences, more then One or Two arguments could be brought for the Principles of Religion.

In fine, He judged the greatest Right could be done to Reason, was the belief of Christianity, which is in all things so proportioned to our Fa­culties, [Page 129] that the very proposing of them will gain credit, from any unstained mind, which is freed from the polluting tinctures of Lust and Pas­sion, and, converseth much with its own Fa­culties, in still and seri­ous Reflections upon it self.

His Spirit was too large to shrink into the narrow Orb of a Party or Interest. No, His Cha­rity taught him to dispise [Page 130] none of his Brethren. For though he believed his Conscience to be his own Rule, which he care­fully and diligently ob­served and followed, yet he judged it an Impu­dent peice of Antichristi­an Arrogance, to assume Authority over the Con­sciences of Others, and to dictate to them.

In Fine, he judged none of our Debates, to be about matters essential to Religion: but found [Page 131] himself oblieged to all Love and Kindnesse for those, that lived Holily and whose Souls had ta­ken on that Light and Easie yoak of Iesus, and had stouped to his Go­vernment, however they might disagree about the Outside and model of Church-Polity. And how­beit He was of Opinion, that, Episcopal Govern­ment moderating over but regulated by Pres­byters, might have as [Page 132] strong a Plea for the Chair as any other Form; yet He judged Forms, to be but Forms, which, of their own nature, are neither so Good as to make Men Good; nor so Evil, as to make men Evil: But would prove Succesfull according to their skilful management: or Vuneffectual by the furious overdryving of These, to whose care that work was trusted.

By this Description, [Page 133] the Truth whereof was so fully known to all perswasions (yea the last morning of His Life, did He cordially pray that the Lord would heal our Breaches, and poure out the Spirit of Love and Meeknesse on this divided and furious People, and fell out in a noble Pane­gyrick on the Power and Exaltedness of the Great Truths of our Religion; and concluded, that God who had not denied us [Page 134] the Knowledge of his Son, would never have envied us a clear Disco­very of these Opinions, had they been Necessary for His Church.) Hence we must conclude, that Now his Advantage, is our great and unspeak­able Losse: For He was one of a Thousand, a Burn­ing and a Shining Light, blamelesse and harmlesse as a Son of God, in midst of a Crooked and Perverse Generation.

[Page 135] O Scotland! Doth None of you lay it to heart, that this Righte­ous and Mercifull Man is taken away: And who knows, but it is from the Evil to come. Hath not the Loud Cry of the Iudgements of God awa­kened you? And doth not the Musick of his Mercies Charm you? Hath not the Preaching of His Word Converted you, nor the Life of His Servants, wrought upon [Page 136] you? Yet let the Death of his Saints Allarum you. Know! that the Lord God is angry: And that the Cry of your abo­minations is going up to Heaven: and a Cousump­tion from the Lord, is come out upon you. The Power and Vitals of Religion are daily decaying, and the True Seekers of God are melting away as Snow before the Sun. They are the Pillars of the Earth, and it is for [Page 137] their sakes, that the End of Time is not already come. Justly may we then Fear, that the Lord shall be gathering in those Excellent Ones to himself, and so His Fury shall run out upon us with­out a stop.

Therefore let me ex­cite you to notice this great losse. And so I say to you, Know you not that there is a great Man fallen this day in Israel.

Here is offered to our [Page 138] Consideration, what kind of Notice the Death of such a Great Person doth call for. Which that we may the better Understand, I shall re­move that Great Errour of many, who think the Violent Touches of a Pas­sionate Sorrow to be a Debt they owe the Memo­ry of their deceas'd Friends: wherein they so obsti­nately harden them­selves, That their Wit and Spirit is put to task [Page 139] to Defend and Justifie these daily Affronts they receive. And if the Force of Reason or Length of Time be rescuing them from that Vassalage, then their Vitiated Minds be­come incensed against themselves: and they wil challenge their hearts of Insensibility and For­getfulnesse. Shall we then see how Iust their Sor­row is. Will we step in­to a Gallery of Heathens, there shall the Stoicks [Page 140] teach us Wisdom. From them may we Learn to look upon Nothing with­out us, as our own; but count them of a lower nature, and to have no­thing in them, that can render Us truely Happy, but to be so Fluctuating that when we think our selves most secured in the Possession of them, we are to remember, they may be removed from Vs: And so we are to pre­serve Our Minds from [Page 141] the Bondage of Passion and Fondnesse on ought that is Earthly. For an Opinion of Excellency in any thing, and the Ap­prehension of that to be Ours, doth make the losse of it unsupportable.

They will also teach us never to be troubled, For that we cannot Help; For they Believed All Things to be Governed by a Fate, which was In­evitable: They there­fore judged it Irrational, [Page 142] to be busied in a Fruit­lesse Labour, since that nor Tears nor Sorrow can recall the Life that is gone. Thus Vnchrist­ned Reason taught these Philosophers to argue. And sure if they Lived as they Talked, they shall rise in Judgement against many called Christians, who see a Clearer Light, and yet walk in Greater Darknesse and Disorder.

It is no Disgrace nei­ther to Our Religion, [Page 143] nor to the Grace of God, to magnifie the Morality and Worth of the Hea­thens. Methinks it saith and that strongly for the Honour of it, to find, a­mong the Rubbish of Ruined Nature, still re­maining, some Impressi­ons of Virtue. But if we attempt a Comparison betwixt that Sacred Do­ctrine delivered in the Bible and the Writings of the more Moralized Heathens, you may as [Page 144] justly compare a Fish eye to a Pearl, or a Diamond to a peece of Christal: Na­tures Light being as the First Dawning▪ of the Morning, pleasing to One wearied with the Blacknesse of Night, which may well delight the Eye with its Beauty, but will hardly guide the Traveller on his way. But the Divine Light, like the Noon Beams, which clearly discovers all things here below, [Page 145] and maketh us easily dis­cern every Object save it self, not for any dimness in its Self, but an Exces­sive Brightness. So after one hath been vexed, with looking on the Darknesse of Heathenish Idolatry, and finds in Greece something of a higher strain, He cannot choose but be somewhat satisfied: But will find himself little furthered. Their Doctrine being able excellently to in­form, [Page 146] how he is to be un­hinged, but Prescribing no foundation to fix on, nor furnishing any helps towards such an At­chievment. This is Pe­culiar to the glory of the Latter House, whose radi­ant splendour doth dis­cover to us, all the In­stances of our Duty, and fills our Hearts with true Understanding, for the perfect knowledge of every thing in our course. Only He whose [Page 147] Glory it is to be incom­prehensible, cannot be found out to Perfection. The truth whereof shall be now applied, to the Affair in hand.

Religion then teacheth us, That in this life, we are but Pilgrims, and aiming at▪ but not attain­ing, Happinesse: and that the very Essence of all Earthly Enjoyments, is to be Transitory. For we have no lease of Life, nor of the Comforts thereof. [Page 148] There is a wildernesse be­twixt and Canaan, in which we must Sojourn. We must not then fret, although we have no wa­ter at every Station: But with all cheerful­ness, ought we to follow every Remove of Di­vine Guidance; For Here we live in Hope, and expect that after we have walked through the Valley of Baca, we shall appear before the Lord in Sion, in that Rest that re­maineth [Page 149] for the People of God.

Being thus in the Gospel assur'd of that ap­proaching Glory, How Irrational is it, to Rec­kon upon our Present Troubles, which last but for a moment. No Tra­veller will deeply resent the losse of Company he encountered on the way, much lesse if he be assur'd to find them at home be­fore him: Why should the Death of an Excel­lent [Page 150] Person be accounted a losse, when we know the Separation shall last but a few hours, compa­red with the Boundlesse length of that Eternal fellowship wherein we shall enjoy one another.

Further the Gospel tells us, that, all things here below are managed by the exactest Skill, and a well ballanced Provi­dence. The most despi­cable of Creatures, are no forgot by Him, much [Page 151] lesse, the Masterpeece of his work, Man, in the greatest▪ concernment thereof, Life. The hairs of our head are numbered, much more the years of our Life, the End where­of never approacheth but in the fittest and best cho­sen time. For we are not exposed, to the uncer­tain Chances of Acci­dents, nor folded under the Fatality of Stoicks, or the influence and aspects of Stars; but led by an [Page 152] unerring Wisedome that doth all things in Num­ber, Weight and Mea­sure. It is then but a well set off Blasphemy a­gainst the Wisdom of God, to be offended with his Government of the World.

Again Christianity in­forms us well what Death is: That it is no Extin­ction of the Soul, nor doth it carry us to still and dark Caverns, where, in an unactive [Page 153] Drowsinesse, we shall sleep over our Time; much lesse to any Vio­lent, though Temporal pains, as some dream: But the Instant of a Christians Dissolution is the time He shall be invested with all Glory and Dignity and possess'd of all Blesse and Happi­nesse. How strong a curb must this be to any Be­lievers sorrow, when, without being Criminal in a Secret Envying their [Page 154] deceas'd Friends Glory, they dare not regrate his Death. For all their Complaints do carry in their bosome, so many wishes that the Ground of their trouble had not been: and Self-interest and Satisfaction; is pre­ferred to the unspeakable Advantage of him that is Dead.

Even true Friendship would command one to say, Since my Happinesse cannot come at any other [Page 155] rate than my friends being detained from His, which is a good degree of Misery, with all contentednesse of mind shall my losse redeem my friends Gain.

Further there be Com­forts and Delights of the Mind of a Higher na­ture than those of the Sense and Fortune, which can never be shaken, by any thing without us: These true Delights, which a well grounded assurance of the Love of [Page 156] God doth bring into the Mind, are so far beyond all the World can promise, much more give, that, when weighed in a true Ballance, they prove lighter than vanity.

The Lord God out of his Love to Man, doth use all means, leaving none unessayed, that He may obtain the Mastery of the Soul: when Earth­ly Satisfactions do carry on this Design, they are allowed us: But if they [Page 157] prove Retardments, the same reason doth call for their Removal. An ab­solute Belief of the Ful­nesse of the Love of God, who maketh all things work together for good to them that Love Him, will secure the Peace of the Soul so entirely, that none of all the Batter­ings of Passion will brangle it. And it is by these scorchings of Af­fliction that God draws in many to dwell under [Page 158] the shadow of his Wings, where they are in safety; whereby they come more actively to attempt, and carry on a Triumph over all the Entangl­ments of Sense and Passi­on. Thus the Foundati­on of our Joys and Hopes (the Love of God in Christ) remains un­moved, however the Out­side of our Condition, which is but our Exteri­our happinesse, may be subject to Change.

[Page 159] It is by these Conside­rations (of the Truth whereof, by the interi­our operation of the Spi­rit of God, we are per­swaded) That the Faith and Fear of God, doth guard our Minds and pre­serve them in Perfect Peace: So that we are not afraid of evil Tydings, every one whereof, carri­eth that Strength and E­vidence with it, that to it quickly the Assent of the Mind is gained. And al­though [Page 158] [...] [Page 159] [...] [Page 160] the Fetters of Nature and Passion, not being wholly, while in the Body, broke off, they will as a Hurrican, master for a while the whole powers of the Soul. Yet that fury being over, in cold blood do they be­gin to condemn them­selves, and to amass those comforts of the Gospel, by the Force whereof and the Assistance of Hea­ven, they at length be­come Proof to all the As­saults [Page 161] of their Enemies.

Hither to have we seen, that a Raging Sor­row, is not the Debt we owe to the Memory of the Dead. Neither did David (whose Practise upon the removal of His beloved Childe, doth clearly discover his Tem­per, upon the like occa­sions) intend any such thing when he saith, Know ye not that there is a great Man fallen this day in Israel. Neither is [Page 162] a sullen negligence of the Providence of God, the Stilnesse Virtue requires. Betwixt these two doth the Writer to the He­brews direct, our course. For he wrote, My Son, despise not thou the Chast­ning of the Lord, nor faint when thou art corrected of Him. When therefore the Fall of a Great Person doth allarum us, we should diligently heed and Observe the Voice of it. We should hear [Page 163] our selves thereby called to an Elevation of Soul beyond all Earthly En­joyments, and to consi­der how little our Hearts should be fixed on such things. May be that Love hath made us for­get our Work, and the Lord by snatching it from us doth court our Kind­nesse; Yea, forceth us to it, by the retiring us, from the bewitching en­chantments of Subluna­ry Contentments; that [Page 164] so being beaten of the o­ther Objects of Desire, He may be unrivall'd in the Possession of our Heart. The least slip of Adulte­rous Love, will be ac­counted unpardonable and quench all the others kindnesse, or rather in­flame it into a Fury and Revenge. Thus the Jea­lous Eye of God, if it find us gadd a whoring after strange Loves, and give the Highest of our Love to the Creature, [Page 165] then an Incensed Creator removing His Rival, doth loudly call us back to the duties of our wedlock.

And Further, then must we also have a just value of the Worth and Virtue of Him who is fallen, by numbering up his severall Excellencies which will never shine so bright as Then. While the Person is alive, His present Worth doth so choak us with Joy and Complacency that scarce [Page 166] have we leisure to run over the foregoing in­stances of his Life: which when He is Gone; being summed together in Our Remembrance, and en­deared to us, by the Pri­vation of our equally Beloved and Admired friend, cannot but High­ly encrease our esteem of Him, That so when Dead He may live in our Memories: as that Queen, who, thinking no Tomb worthy of her de­ceased [Page 167] King and Hus­band, did drink over over his ashes, and so buried him in her own Bowels.

And sure those Impres­sions of Love and Affecti­on, which are outlived by the Person or worn off by Separation or distance, ei­ther, were never real, or, at most, Skindeep. For the Character of true Friend­ship is indelible. A Bac­chick Fury, or Flouds of Tears, or Languishing Fits do well prove the [Page 168] Strength of Passion; but only a Lasting Esteem de­monstrateth the Reality of Love. Neither ought such resentments to be expressed only with Sad Face and Doleful Voice, But chiefly by propo­sing such a rare Person, as an Example both for our own and others Imi­tation.

The Sun is in the Fir­mament, not to be gazed at, but to Guide: and Beacons are Lighted not [Page 169] for show but service. Ma­ny run his Fate, who looking to the Stars did not mind his way, but fell into a Ditch. So their diligent attention to the Virtues of Another, is so far from provoking them to endeavour a resem­blance of them, that it proveth but a Scandal, while that remembrance galls them, either fret­ting them into agonies of Grief and Sorrow, or benumming them into [Page 170] Idle Heavinesse. Thus as the Brazen Serpent, proposed for a Cure, be­came an Occasion of Ido­latry; So an Exalted Soul lifted up to Glory, being set forth to draw us after it, doth indeed prevail over many to draw them away, not to, but from their Duty. So Corrupt man can suck poy­son from the sweetest flowr.

It is now time to bring what is set down in Ge­neral [Page 171] to our Occasion. Let not then the Death of this Great Person, choak our Hearts with that Pusillanimous and sordid Passion of Sorrow. He is not Dead, but is Asleep: Neither hath Death triumphed over him, but He hath obtai­ned the Victory. What, though in the Heat of the Combat He hath thrown his cloaths from Him, and striped himself of such burdensome ap­parel, [Page 172] which yet will be rescued from the Jawes of Death, in the last scene of His Triumph, The Morning of the Resur­rection. Then shall He shine as the Brightnesse of the Firmament. Let Us not therefore Envy his Glory, but rather Con­gratulate his Happinesse.

Neither should the Apprehension of Our Misery in his being Torn from us Possess our souls with an uncomforted Me­lancholy. [Page 173] The Fellow­ship of our Saviour, the Supreamest of all Earth­ly Comforts, was, when removed, made up to their advantage that were blessed with that▪ Mission of the Holy Ghost. Upon which Conside­ration, did our Saviour say, It is expedient for you that I go away. So ought we believe that no Satisfaction on Earth is so great, but can be ex­ceeded by these inward [Page 174] Ioyes, which the Graci­ous Lord God will be­stow on us, in that mea­sure that is most fit and expedient for us. La­bour we therefore seri­ously a subjection of Mind, to the Good, Ac­ceptable and Perfect will of God.

Let his Memory also be dear and precious to us, and we stirred up to Active Attempts after those Virtues He pos­sessed. Was He Meek, [Page 175] Humble, Temperate, Cha­ritable, Patient, Pious and Devout: Let Us not onely flauntingly Talk of those Excellent Graces, but silently Stu­dy the Practice of them. Let the Impious and im­pudently Wicked be ashamed, and be You re­membered by the death of this Great Man, that you must all once die, and after that come to Iudge­ment. Me thinks this Thought should start [Page 176] you and stop your car­reer, lest you drive in­to these unquenchable Flames ere you be aware. Learn you that are satis­fied with the Praise of being no ill men, from the Example of this Great One, not to Halt betwixt two Gods. You must ei­ther love God or Mammon.

It was said by Him, that spoke never amisse, He that is not with me is against me. Be therefore Holy, as your God is Holy: [Page 177] and be ye Followers of this blessed Disciple, as he was a Follower of Christ.

You also that are en­tered into the School of Christ, Be not as Babes, ever Learning, and never coming to the Knowledge of the Truth: But go on to Perfection. Be not Cripled with, or detain­ed under, the Pedagogy of Forms; but Imitate this Great Man, by Tast­ing and Feeling the Pow­er of the Divine Life, [Page 178] transforming and unit­ing your Souls unto God. And Love one another, and let nothing be done through Strife or Vain-glory. Learn that Wisdom that is from above, which is first pure, then peaceable, gentle and easie to be entreated, full of mercy and good fruits, without partiality and without hypocrisie.

And for these whose Souls have not overly tasted of the Waters of [Page 179] Life, but are vigurously wrought upon by the Mighty Power thereof, seeing this Great Soul with that Cloud of Wit­nesses that are passed into Glory, they will be ani­mated to run with Pati­ence, that race, that is set before them. Forasmuch then as Your Labour is not in vain in the Lord, be ye stedfast, unmoveable, al­wayes abounding in the Work of the Lord.

It is now time to Con­clude, [Page 180] for I doubt not but upon such a Speaking Oc­current as this, Every one will be ready to supply themselves, with such fit and suitable Considerati­ons, as may most con­duce toward that End we all ought to aim at. So that I shall need to say no more, but know ye not, That there is a Great Man fallen this day in Israel.