THIS Chapter contains in it the Hiſtory of Faith, and its famous atchievements. Though many Souldiers behave themſelves very worthily in the field, yet the General bears the Name and the Honour of the Battle. So though other Graces are very ſubſervient and of great uſe unto the Chriſtian in his encounters with Sin and Satan, yet being actuated and guided in their motions by the influence of Faith, this wears the Crown of the Victory, and hath all the Glory aſcribed unto it. Among all the Stars in this illuſtrious Conſtellation, the renowned Champions in this Sacred Catalogue, honourable mention is made of the Patriarch Abraham as one of the firſt and greateſt magnitude. Several inſtances are given of his Heroick diſpoſition, whereby he became ſo remarkably famous as to receive in teſtimony of his Faith that honourary Title of the Father of the Faithful, Rom. 4.11. That which is here very ſignally recorded of him is his readineſs at God's Call to leave his kindred and countrey, ver. 8, 9. to go into a ſtrange land which he knew not, to leave a certainty for an uncertainty, without any ſcrupulous inquiry or diſtruſtful heſitancy of being diſpoſed by God, and of paying unto him a ready and (in ſome ſence) a blind Obedience. Magnus eſt animus qui ſe Deo tradidit, degener qui obluctatur, Senec. He was a man bravely diſpoſed who could thus reſign himſelf at God's feet, and follow him without reluctancy though he led him into a ſtrange countrey, and could be content to dwell there, not as an Inhabitant but a Sojourner, in a moving Tabernacle, no ſetled Manſion. Some Philoſophers heretofore had ſuch large Souls, that they thought it injurious to be confined to any particular place, and therefore profeſſed themſelves to be 〈 in non-Latin alphabet 〉 equally concerned in all places, to be Citizens of the world. But Abraham diſown'd any ſuch intereſt on earth, was always in the Nature and Condition of a Pilgrim, and where ever he came, ſtill ready for a removal. And the reaſon why he ſought no certain Inheritance, not ſo much as of a foot of land in preſent poſſeſſion (excepting the ſmall purchaſe of a Cave for burial) was the hope he had of a rich Revenue in a far better Countrey, which he expected to receive in Reverſion, For he looked for a City, &c.

In the Words there are Four things to be conſidered,

I begin with the Firſt, the act here aſcribed unto Abraham, 〈 in non-Latin alphabet 〉 , he looked for— And if we compare the Text with other Scriptures where the word is uſed, we ſhall find it to ſignifie 4 things eſpecially, which being conſidered by us may give us the full meaning and importance of it in this place.

1. It ſignifies an Act of deſire, not a meer natural inclination, ſuch as is in all men, and carries them out after Happineſs, every man by reaſon of the capacity of his immortal Soul, aiming at ſomething though incognito, that may be proportionable thereunto, being ignorant of that to which his own propenſion and weight of Nature doth byaſs and incline him; but it is ſuch a deſire as is ſerious and earneſt, fixed on a direct and proper object. It is expreſſed v. 16. by the word 〈 in non-Latin alphabet 〉 , which ſignifies a vehement appetite, like that of the ſtomach, that is reſtleſs and provokes to any pains that may give it ſatisfaction. Such as by a Metaphor is attributed to inanimate creatures, Rom. 8.19. The earneſt expectation of the creature looketh for the manifeſtation of the ſons of God, 〈 in non-Latin alphabet 〉 , a very earneſt looking is thereby intended, like theirs who long for a ſpecial friends coming, as Siſera's mother looked out at the window and cryed through the Lattice, why is his Chariot ſo long in coming? why tarry the wheels of his chariots? Judg. 5.28. Thus did Abraham look for this City— having a longing deſire to ſee and to enjoy it.— Expleri mentem nequit, ardeſcitque tuendo— Nothing on this ſide the line of Heaven could ſatisfie him. He trampled upon the world and all the vanities of it as contemptible and unſatisfying. Canaan though a Land flowing with Milk and honey, was not for his enjoyment. He could not ſee any thing in it ſo alluring as to be able to charm his ſoul, or make him unwilling to be tranſlated into that region, whereof Canaan was but a mean Type or Shadow. His heart was fixt upon a nobler Orb, ſo that life was to him a baniſhment, and the earth a priſon. He paſſed through the world as one unconcerned in the affairs of it, and mounted continually in his thoughts to thoſe windows of glory, with the wings of Contemplation and deſire, which did not allay but rather augment his Appetite and thirſt after the plenary Fruition of thoſe felicities that were ſtill in the view of his Soul? But becauſe men may eagerly deſire ſome good, of which they have no ground to expect the enjoyment, therefore

2. It implyes an Act of Hope. To look or hope for in Scriptures are words of the ſame ſignification, Phil. 3.19. From whence we look, i.e. hope or expect for a Saviour. Jude ver. 21. Looking for the mercy of God. Sometimes they are conjoyned, Tit. 2.12. Looking for the bleſſed, hope. His hope then is hereby intended, not a moraliſts hope, ſuch as hath for its object bonum incertum futurum, a good future and uncertain, which is but a probable Conjecture at beſt, and leaves a mans ſpirit in a doubtful, anxious poſture; but ſuch as was ſure and well-grounded, to which Faith held the Candle, whereby he had an evident and clear Proſpect of thoſe ſubſtantial glories in the other world. It was not a bare opinion of ſuch an eſtate as very ſuitable to his inclinations (it being uſual with men eaſily to believe, what they paſſionately deſire) but a firm and infallible perſwaſion, bottom'd upon the ſure word and promiſe of God, being fully perſwaded that what he had promiſed he was able alſo to perform, Rom. 4.21. To expect confidently ſuch things without a divine Revelation, had been but a mere dream or fancy, no Theological virtue, but a very fond preſumption. A promiſe therefore he had, Gen. 15.1. and upon that ſecurity he went at God's call and ſojourn'd in a ſtrange land not as one uncertain (as the Apoſtle ſaith of himſelf in a like caſe, 1 Cor. 9.26.) but acted by his Faith, ver. 8, 9. And of all the Patriarchs it is ſaid they died in Faith, ver. 13. Having ſeen the promiſes afar off, they were perſwaded of them, and embraced, or ſaluted them (ſo the word may be rendred) though at a diſtance, ſeeing them only with the Eagle-Eye of Faith through the clear Medium & Perſpective of the Promiſe. Like Mariners now in ſight of their Native ſoyl after a troubleſome and tedious voyage, ſalute it at a diſtance with loud and joyful Acclamations. If they had not had ſuch an aſſurance of the reward reſerv'd by God for them, it would not have been conſonant unto reaſon, but an Argument rather of their Folly, to renounce their preſent complacencies and aſſume the condition of Pilgrims, on whom the world ſeldom caſts a favourable Aſpect, unleſs in the end of their journey they were ſecure of ſuch an eſtate as might be ſufficient to recompence their ſufferings, and to counter-ballance all the bitterneſſes and hardſhips they endured in the way thither. As Abraham ſaw Chriſts day afar off and rejoyced, Joh. 8.58. So had he by the help of the ſame Spiritual Opticks a ſight of Heaven ſo evidently repreſented to him, as to engage his hope to a diligent and ſteady expectation of it. But becauſe a man may both paſſionately deſire and fondly hope for ſome good in itſelf attainable, and yet miſs thereof for want of induſtry and diligence in the proſecution, therefore

3. It imports an Act of Obedience and an endeavour to the utmoſt in order to its attainment. In our ordinary expreſſions we uſe to ſay, a man looks for that which is agreeable unto, and the natural conſequent of his actions. He looks for beating who is guilty of thoſe miſcarriages whereby he juſtly deſerves ſuch uſage. He that throws himſelf into apparent danger looks for ruine. It is ſaid of that wicked ſervant, that did beat his fellow-ſervant, and did eat and drink with the drunken, Matth. 24.50. his Lord will come in a day that he looked not for him. Had he looked for his coming, that would have appeared by his actions, he would have been better imployed in a diligent diſcharge of his Taſk and Duty. Many preſume ſtrongly of heaven and make profeſſions of their deſires after it, but if we view their actions we cannot believe their own mouths, nor imagine that they are ſeriouſly perſwaded of any ſuch thing, becauſe their indulged luſts bid defiance unto their hopes, and their lewd practices confute their loudeſt profeſſions. Some ſlight Glances upon heaven and ſudden raptures or emotions of Spirit after bliſs (ſuch as are weak and leave no warmth or impreſſion on the ſoul, and therefore may be found in ſenſual perſons and Belialiſts who can with Balaam wiſh to dye the death of the righteous, and that their latter end may be like his, Numb. 23.10.) will not ſerve the turn, unleſs our deſires be vigorous and operative, and engaging unto Holineſs and Obedience. For in a Scripture ſenſe and by a right I • terpretation, ſuch as deny all ungodlineſs and worldly luſts, and live righteouſly, ſoberly and godly in this preſent world, do only look for this bleſſed hope, Tit. 2.12. and ſo did Abraham look for it. He did indeed in hope believe againſt hope, Rom. 4 18. both Faith and Hope in him were ſtronger than a contradiction, but his Obedience and Endeavours to do God's commands were as ſtrong as either, as was evident in that moſt difficult and ſignal piece of ſervice to which he was ſummoned of Sacrificing his Son, Gen. 22 2. Iſaac was the Son of his old Age, the Son of his love, the Son of the Promiſe. In Iſaac ſhall thy Seed be bleſſed, Gen. 21.12. So that to offer him in Sacrifice ſeemed to oppoſe not only his Reaſon but his Faith too: and he himſelf muſt be the Executioner; with his own hands muſt he tear out his bowels and burn him to aſhes on the Altar, and to Mount Moriah he muſt go to do this, which was three days journey, Gen. 22.4. time enough for Nature to reaſon with the harſhneſs of the Precept, and for Affection to ſtruggle with the unnaturalneſs of the Duty, and yet on he goes unmoved in his reſolution to perform this ſtrange work, and with his Son to Sacrifice his own hopes and promiſes unto Gods command and his own purpoſes of an indiſputable and entire Obedience. And we muſt after ſo great an example be willing to Sacrifice our luſts at God's command as he did his Son. We muſt labour to tread in his ſteps both by doing and ſuffering the Will of God, and then (not otherwiſe) may we aſſuredly hope to reſt in his boſom. But becauſe that good which a man thus deſires and hopes for, and with unwearied endeavours purſues after, is not ſoon obtained, but after a long expectation, therefore

4. The word implies an Act of Patience, and to that purpoſe it is often tranſlated, waiting, 1 Pet. 3.20. The long-ſuffering of God 〈 in non-Latin alphabet 〉 waited for the diſobedient, & Jam. 5.7. 〈 in non-Latin alphabet 〉 , The husbandman waiteth for the pretious fruit of the earth and hath long patience for it. He that waits muſt be content to ſtay, and therefore it is ſaid, Heb. 10.36. Ye have need of patience, that after you have done the will of God you might receive the promiſe. Patience is needful, not of labourers only to do the will of God, but of waiters alſo to tarry for the reward. The delay of good hoped for is afflicting and pungent, it maketh the heart ſick without patience to ſupport it. So that the Chriſtian muſt have the patience as well as the faith of the Saints, Rev. 13.10. For if we hope for that we ſee not, then do we with patience wait for it, Rom. 8.25. therefore it is ſaid of Abraham, After he had patiently endured he received the promiſe, Heb. 6.15. God is graciouſly pleaſed to put us to our choice whether we will have our Heaven here, or wait for it hereafter; whether we will draw our comforts from the broken and impure Ciſterns of the creatures, or reſerve our ſelves for thoſe Cryſtal ſtreams that flow from that pure and living Fountain of everlaſting Conſolations, where our enjoyment ſhall be full and free without any danger of Epicuriſm or intemperance. And were it not for our too haſty and impetuous deſires after preſent wages though but braſs and counters, and a ſinful impatience mingled with an infidelity and a diſtruſt of God and his Promiſe for our future more comfortable allowance and ſatisfactory reward, the uſe of a very little reaſon ſeaſoned and improved by Grace, might be armour of proof unto us againſt the deſtructive charms of ſin, and might put the controverſie beyond diſpute, that Heaven is worth the waiting for, and the ſatisfactions there are very ſufficient to ſmooth all the wrinkles in the face of Religion here, to take off the ſeeming ſeverities of a holy life, a renewed Repentance, and neceſſary ſelf-denial, in themſelves the moſt amiable and lovely duties, and the beſt Credentials, the ſureſt Evidences we can provide, both for our Conduct and our Title to the Celeſtial Canaan or heavenly Jeruſalem, which is that City which Abraham did look for, 1. in his deſires, and 2. in his hopes, and was well worth 3. all his pains, and 4. his Patience too, becauſe it is a City that hath Foundations, &c.

The Object whereunto this Act is referred is a City. To condeſcend to the meanneſs of our capacity the Scripture doth expreſs Heaven unto us by ſuch things as our underſtandings can apprehend, and gives it ſuch Titles as may ſuit with and ſatisfie every mans Appetite and Inclination; very often it is called a City, The City of the living God, Heb. 12.22. a City to come, Heb. 13.14. the Holy City, Rev. 21.2. and much of the happineſs thereof may be conceived by us as it is repreſented under this Notion of a City, wherein there are to be found ſuch rare and peculiar advantages as are neceſſary and ſufficient to compleat the bliſs thereof. I ſhall briefly recommend theſe five particulars to your preſent conſideration. This is a City where there is to be found.

1. The beſt Society: A City is a multitude of people that have the benefit of a mutual and near converſe, and quietly cohabit under the ſame laws and Government. Company is the moſt pleaſant thing of life, without which there is no full content in any enjoyment, no comfortable uſe of the greateſt poſſeſſions. If to live with vertuous perſons here, in whom there is ſin to imbitter, as well as grace to ſweeten their converſes unto us, by reaſon of their manifold defects and imperfections, be one of the chief ingredients to our preſent in happineſs, what will it be to live with them when they ſhall be perfected in goodneſs and in glory? If he could cry out (O praeclarum illum diem, &c. Cic. de Senect.) O the happy day when I ſhall depart out of this croud and ſink, into that council and ſociety of bleſſed Souls! and if Socrates rejoyced to dy, becauſe he thought he ſhould then ſee Homer and Heſiod, and other excellent men famous in their generations; how much more ſhould the Chriſtian long to ſee Chriſt the eternal Son of God in his aſſumed nature, and with him the glorious company of the Apoſtles, the goodly fellowſhip of the Prophets, the Noble Army of Martyrs, and the whole Church of the Firſt-born, of which bleſſed Corona he himſelf ſhall make a part, ſitting down with Abraham and Iſaac and Jacob, and all his pious friends departed, whom he ſhall know and love in a greater degree than ever he did in this life? This then is recorded as one of the ſingular Eminencies of that place, that we ſhall be fellow-Citizens with the Saints, Eph. 2.19. and be admitted into the fellowſhip of Myriads of Angels, and to God the judge of all, and to the ſpirits of juſt men made perfect, and to Jeſus the Mediator of the New Covenant, Heb. 12.23, 24. A Royal Society of perfect Virtuoſo's, free from all infirmities of pride, Ignorance and ſelf-ſeeking to exerciſe our Charity and Patience, and without any ſufferings to move our pity and compaſſion. And the content that ſhall flow from this Communion and Acquaintance, ſhall be durable and entire, not ſubject to any prejudices, or the bitter and diſquieting thoughts of a ſad parting any more.

2. The moſt excellent Order. As the Firmament without the Sun, or the body without the ſoul, ſo is a multitude without Order; a rude indigeſted heap of people, no formal Society. Order is the eſſential Ornament of all Societies, and the Beauty of Heaven. The Inhabitants there are peaceable without any diſaffection, and orderly without the leaſt confuſion. There is indeed an imparity or difference of degrees in Glory as well as in Grace. There are Angels and Archangels, Cherubims and Seraphims, and all ſhine not with an equal Luſtre. There is one glory of the Sun, another of the Moon, another of the Stars, for one Star differeth from another Star in glory, 1 Cor. 15.41. So it ſhall be among the Saints and at the Reſurrection. All ſhall be ſatiated, but All not capacitated for the like reception. He that employed his five Talents well, ſhall be made Ruler over five Cities: and he that hath but two Talents and improves them as he ought, ſhall be proportionably rewarded, he ſhall rule over two Cities. But though there be a difference, yet there ſhall be no diſorder; for he that hath leaſt ſhall not be diſdained, nor he that hath moſt be envyed. Every one ſhall have ſo much, that he ſhall deſire no more, but will love and enjoy that good in another which he might ſeem to want in himſelf. Therefore there will be no envy occaſioned there by any unequal clarity, becauſe there ſhall reign in all an Oneneſs of Charity. There will be in all one and the ſame bleſſedneſs of joy, though there be not in all one and the ſame ſublimity or height of glory. There is no deceitful friendſhip, or ſtrangeneſs of affection, no unkind thought, carriage or affection; there's a Corporation of Saints uniformly and harmoniouſly conſpiring to obey and magnifie their Maker; where the King is Verity, the Law Charity, and the term Eternity.

3. The moſt Soveraign immunities; Paul as a Citizen of Rome eſcaped Scourging, Acts 22.25. for ſuch were not to be bound or beaten. Many Cities have large Charters, but greater Priviledges have the Burgeſſes and free denizons of the New Jeruſalem, who have their names written or enrolled in heaven, Heb. 12.23. Magiſtrates of Cities and Burroughs uſually have their Books or Rolls wherein the names of all free men are written or regiſtred, whereby they may claim their right to the priviledges of that Corporation, whereof they are admitted members. In relation thereunto God is ſaid to have his book, and this enrolling of names aſſures the Chriſtian of his right to the Priviledges of Heaven. And oh! what excellent things, what royal Prerogatives belong to that City of God! where is Mirth without ſadneſs, health without ſickneſs, life without labour, light without darkneſs, an Olio of delights, an Ecſtaſie of fruitions. Pyrrhus ſaid of Rome, not then miſtreſs of the world, that it was, urbs Regum, a City of Kings; but one thing was wanting in that kingly City, as it was told a great Emperour raviſhed with its beauty, men died there as well as in other places, it was not priviledged from death. It may truly be ſaid of this City, that it is urbs regum, where the meaneſt door-keeper wears a Crown more pretious than the Onyx and the Jaſper, and their Crown ſhall never fade, their joy never fail, their Sun never ſet, their life never end. There will be neither hunger nor thirſt, nor wearineſs nor age, they ſhall be priviledged from ſin and ſorrow and death itſelf for evermore.

4. The largeſt Capacity. Some Cities are famous for their bigneſs. Nineveh was an exceeeding great City of three days journey, Jon. 3.3. and Scanderoon the Imperial Seat of the great Cham of Tartary, 28 miles in compaſs, and Quinſay the greateſt in the world reported to be a hundred, but nothing to this great City, Rev. 21.10. which is 12000 furlongs, the length and the breadth and the height of it are equal, v. 16. A great and definite meaſure being put for an indefinite and a greater. As it is ſaid of Tophet, it is large and deep, for the King it is prepared, Iſa. 30. ult. ſo of Heaven we may ſay, it is large and high, for the bleſſed it is prepared. It is the Court of God, and of Chriſt, wherein are habitations for an innumerable company of Angels, and all the Spiritual ſeed of Abraham, which are as the Sand on the Sea ſhore. For though the Scripture ſaith that few ſhall be ſaved, yet is that to be underſtood comparatively to the vaſter numbers that walk in the broad way that leadeth to deſtruction; for abſolutely conſidered they are a great multitude that no man can number, Rev. 7.9. yet ſhall one heaven contain them all. Though the way to heaven be ſtrait and narrow, yet is heaven it ſelf ſpatious and ample: Therefore our Saviour tells his Diſciples, Joh. 14.2. in my Fathers houſe are many manſions; there is room provided, and accommodation ſufficient to entertain all comers. None ſhall have cauſe to complain, the place is too ſtrait for me, give place to me that I may dwell, Iſa. 49.20. None though they come late and laſt thither, ſhall be forced to any inconvenience, as the bleſſed Virgin was to lodge in a ſtable, becauſe there was no room for her in the Inn, Luc. 2.7.

5. The greateſt Security. Men live in Cities for the ſecurity of their perſons and the ſafety of their goods. Tutò vivere was one end they had at firſt in building them, that they might be places of ſtrength and protection againſt hoſtilities and dangers, whereas ſolitary dwellings are often expoſed to violence and aſſaults. But this is a City moſt ſecure. The greateſt in the world, Nineveh, Babylon, Jeruſalem, have had their riſe and ruine; ſo that now they live only by the mouth of fame. Fuit Ilium & ingens gloria Teucrorum— That they have been, is all we can ſay of ſuch as once flouriſhed in greateſt ſtrength and ſplendor, but now lie buried under their own ruines, and all their beauty and honour is laid in the duſt. But Heaven is a City that cannot be ſhaken, Heb. 12.27. All things there are out of Gun-ſhot, beyond the reach and attempts of men and devils. They that are there ſhall not feel nor need they fear the deſtroyer any more. It is ſubject neither to ruſt, nor to robbery, not to vanity in it ſelf, nor violence from others; for neither can moth corrupt there, nor thieves break through and ſteal, Matt. 6.20. This is the only City, upon the Gates whereof may truly be engraven that Venetian Motto, Nec fluctu nec flatu movetur, neither winds nor waves, neither ſecret underminings, nor open Aſſaults can create any moleſtation or diſturbance to it, and the reaſons of its being ſo ſtrong and impregnable are given in the following words, which leads to the Third part.

The deſcription of the Excellency of the Object and that by two particulars,

1. Its ſtability and firmneſs, it is a City which hath Foundations. The ſtrength of any building lies chiefly in the foundation, though the walls be weak, yet if well founded, it may ſtand long. The ſtrength of the Church is deſcribed by this, that it is ſounded upon a Rock, ſo that the gates of Hell ſhall not prevail againſt it, Matth. 16.18. and the New Jeruſalem hath Foundations, and theſe all of ſtones, and thoſe ſtones moſt pretious and therefore moſt durable, Rev. 21.18. which denotes the firmneſs and ſecurity of the place, and of their condition who are tranſlated thither. The Apoſtle therefore 2 Cor. 5.1. oppoſeth this earthly and that heavenly houſe, this being made with hands, that without; this tranſitory, that eternal. Here we have but Tabernacles, that have a roof but no Foundation; and if we call them houſes, their foundation is but duſt, which deſerves not that name, Job 4.19. The world is but 〈 in non-Latin alphabet 〉 , a faſhion that paſſeth away, 1 Cor. 7.31. All the goodlineſs and ſplendor of it lies in the outſide, and is but skin deep, without any conſiſtency or ſolid ſtay. Here there is no continuing City. The Church, and every member of it is 〈 in non-Latin alphabet 〉 , Ambulatory, in an unſetled and ſuffering condition. All are but ſojourners, Pſal. 39.14. Our dwellings are uncertain, by fire or poverty or perſecution, and a thouſand intervening accidents, to be ſure by death we ſhall be forced to leave them. But in Heaven there are Manſions, which is therefore called 〈 in non-Latin alphabet 〉 , an abiding City, there we ſhall not only be, but continue for ever, 1 Theſ. 4.17. We cannot tell how many the foundations be. St. John makes mention of Twelve, Rev. 21.14. by which ſome underſtand the twelve Apoſtles, and their doctrine ſummarily comprized in the twelve Articles of our Creed: but we may reduce them to two principal ones, and this we may conceive the loweſt number. There is a Foundation upon a Foundation, ſufficient to underprop and ſecure it for ever, ſo that we ſhall not need to be troubled with Anaxagoras his conceit, that Heaven was made of ſtones and would one day fall upon mens heads. 1. Chriſts Merit and Purchaſe, this is one, and a ſure foundation; for other foundation can no man lay, than that that is laid, Jeſus Chriſt, 1 Cor. 3.11. He is the chief corner ſtone, Eph. 2.20. only by Chriſt is there ſuch a place as Heaven, and ſuch a ſtate as Salvation attainable for believers. No created righteouſneſs is able to ſupport it ſelf from ruin. Angels are mutable Creatures, created with a natural bleſſedneſs from which ſome did and all might have fallen; now that the good Angels are immutable, they owe it to Chriſt, by whom they received a bleſſedneſs ſupernatural, which by Creation they had not. For though he be not properly a Redeemer, or a Mediator of Attonement, yet (as ſome Divines ſay) is he a Confirmer and ſupporter of Angels; of him therefore the whole family in Heaven and earth is named, Eph. 3.15. and by him hath God reconciled to himſelf all things, whether they be things in heaven, or things in earth, Col. 1.21. As the Angels fell, ſo man in innocency ſtanding upon the foundation of his own righteouſneſs, that proved rotten and deceitful, and the building of his happineſs rear'd upon it, was beaten down with the violent ſtorm of the very firſt Temptation. But the happineſs of Heaven will be firm and certain, becauſe founded upon Chriſts perfect righteouſneſs, not the creatures changeable will and variable obedience. He that bought us at ſo dear a rate, will not truſt us with our ſelves any more, and our happineſs ſhall be not in our own hands, but in the ſafe keeping of a faithful Creator, and moſt merciful Redeemer. And oh! with what kiſſes of love ſhall we embrace and hug thoſe wounds, by which he purchaſed the poſſeſſion of that Inheritance for us? with what raviſhment of affections ſhall we ſound forth that Song of Triumph and Thankſgiving to our Deliverer? Worthy is the Lamb that was ſlain, to receive honour, and riches, and wiſdom, and ſtrengh and glory, Rev. 5.12. for he was ſlain and hath redeemed us to God by his bloud, out of every kindred and tongue, and people and nation, ver. 9. The other I ſhall mention is, 2. Gods free love and goodneſs whereby he hath deſigned for believers an eternal Well-being in glory, before they had a temporary being in Nature▪ from the Abyſs of everlaſtingneſs had he thoughts of kindneſs towards us, and even then did lay contrivances of Bliſs for us, who ſince we were deſerved nothing but damnation. Theſe are the everlaſting arms that are underneath the Saints in glory, Deut. 33.27. It is in this hand even of Gods love, that the Souls of the righteous are, Wiſd. 3.1. out of which none ſhall be able to pluck them, Joh. 10.29. If once theſe arms impale us, neither ſin nor hell ſhall get us thence for ever. The Sanctuary is inviolable, the rock impregnable, and we ſafely lock'd up to eternity. So ſafe that they who would paſs from hence cannot, ſaith the Goſpel, Luk. 16.26. None certainly can be ever willing to loſe that happineſs, or to have it ſuſpended for a moment; yet upon ſuppoſal, that they could be willing and have a mind to exchange places, they ſhall not be able; the gulf of God's irreverſible decree and kindneſs towards them is fixed and they ſhall never be able to alter it. So that as the Bee ſucks and ſatiates her ſelf with the ſweetneſs of the flower; or as the child lies at the breaſt ſucking, and incloſed within the careful and tender arms of the loving mother; ſo ſhall the happy Soul ſecurely feed on the deliciouſneſs of God's love, with whom there will never be any variableneſs or ſhadow of changing. And this aſſurance of the perpetuity of this happineſs is that which heightens it. Every moment will be ſweeter to us, in that we ſhall never be diſquieted with the thought, that our condition (as happy as it is) will have an end; which thought like Gall and Wormwood poured into thoſe rivers of pleaſures would imbitter and allay the luſciouſneſs of them to our taſte. And this aſſurance is built on this principal foundation of Gods love and immutable purpoſe which ſtandeth faſt, 2 Tim. 2.19. and hath this Seal, the Lord knoweth who are his; he knoweth them ſo as to approve of them, and preſerve them in that happineſs of Soul and body to all eternity, which he himſelf hath ordained for them and doth conferr upon them; and this leads to the ſecond particular by which the excellency of this City is deſcribed, and that is—

2. Its Architect and Author, whoſe builder and maker is God. Every work receives its eſtimate and value from the skilfulneſs and reputation of the Author. Any picture drawn by the hand of an ingenious Apelles, or any piece of Sculpture carved by an inſpired Bezaliel or Aholiab will affect the heart, and command the eye into the greateſt diligence and curioſity of obſervation. Solomons Temple was a magnificent building. The expence was great, David having prepared 100000 Talents of Gold, and 1000000 Talents of Silver, beſides Braſs and iron without weight, 1 Chr. 22.14. The labourers were many, 17000, beſides Overſeers with Hiram and cunning Artificers, 2 Chr. 2.14. The time ſpent in building was long, 7 years notwithſtanding all that help and preparation. All which contributed to render it certainly a moſt admirable and glorious ſtructure. But here behold a more glorious than Solomons, whoſe builder is God. He doth not only ſay 〈 in non-Latin alphabet 〉 , whole maker, that word being more general and appliable to the whole Creation; but alſo 〈 in non-Latin alphabet 〉 whoſe Artiſt (ad excellentiam operis refertur, Zanchius) which ſets forth in a peculiar manner the excellency and beauty of this work. Indeed any immediate work of God is ſtupendous and requires our wonder. What a rare Fabrick is that great houſe we now dwell in, which is of his making? How is the floor dreſſed with herbs, and flowers and trees, and watered with Rivers and Springs and Seas? what a rich Canopy is hung over the heads of Worms? The viſible heavens are the Sieling of this houſe, and the Stars like golden Studs or ſparkling Diamonds adorn that Sieling. How vaſt and pleaſant a building, admirably beautified with aſtoniſhing workmanſhip in every part, and fitted not only for our neceſſities but delight! If we view mans body the manſion of his Soul, what myſteries of the divine skill are to be found in the narrow compaſs thereof? it is not a rude lump or maſs of clay thruſt together, but a piece of ſo rare an Architecture and compoſed with ſo much curioſity and exactneſs, that no hand but Gods could make any thing to equal it, and the moſt curious piles in the world are but heaps compared unto it. If Nature hath ſo much beauty in it, how beautiful a thing is glory? If God hath created ſuch heavens as our eyes do ſee, for thoſe that hate him, then certainly eye hath not ſeen, ear hath not heard, nor hath it entred into the heart of man to underſtand, what thoſe heavens are he hath provided for thoſe that love him. The Moon-light of that Region will be brighter and more illuſtrious than the Sun-light of this. All the luſtre and amazing gaudineſs in the viſible world united into one object, compared unto it, will be more unequal, than a Gloeworm to the Sun. An excellent proſpect is given of it, Rev. 21. where the Holy-Ghoſt makes a collection (as it were) of all the excellencies ſcattered among the creatures, to give us the picture and legible repreſentation of this Celeſtial and Divine City, whoſe walls are of Jaſper, v. 18. whoſe Gates are of pearls, v. 21. whoſe foundations are of pretious ſtones, ver. 19. whoſe ſtreets are of pure gold, ver. 21. and if the outward ſtructure be ſo rich and ſtately, certainly the inner rooms are more magnificent and glorious, the chiefeſt Hangings and Embroideries whereof are peace, ver. 25. and glory, v. 26. and holineſs, v. 27. God and the Lamb who are both its light and temple, v. 22, 23. Its water a pure river of life, cap. 22.1. Its fruit, the fruits of the tree of life, v. 2. The beauties of it are ſo many, they cannot be defined, and ſo pretious they cannot be valued: by two things we may further judge of its excellencies. 1. That it is ſaid to be a place of God's preparation, ver. 16. of this Chap. not only made but prepared by him, which is nothing but a Metaphorical expreſſion of the greatneſs of the glory he hath ordained for it. Such entertainments as are prepared, are more ſumptuous and coſtly, than what men make upon a ſudden. 2. That it is intended by him as the place of his ſpecial reſidence and the habitation of the bleſſed, where he hath purpoſed to ſhew the exceeding riches of his grace, and to give the world a full proof of his bounty and glory; and certainly the preparations made upon ſuch deſigns are anſwerable to the Magnificence of ſuch a Majeſty. We read of ſome that built a City and a Tower to get them a name, Gen. 11.4. And Nebuchadnezzar ſaith of Babylon, that he built it for the honour of his Majeſty, Dan. 4.30. Such ſtructures built by Princes as it were for oſtentation to diſcover their wealth and greatneſs, want no expence nor exactneſs in the contrivance. It is below the greatneſs and the goodneſs of God to boaſt of his gifts above their real worth, or to flatter men into his ſervice, with promiſes of great matters, which when enjoyed will not anſwer their expectations. Here his people mourn and bear the Croſs, whilſt profeſſed enemies rejoyce and wear the Crown. God might therefore (with Reverence be it ſpoken) be aſhamed to be called their God (as the Apoſtle intimates, v. 16.) unleſs he had Rewards in ſtore for them, better than any the world can afford unto them. If then we would give our minds the liberty to travel through the wide and diſtant corners of the earth, and gather up all the glory and ſplendour they meet with to make up a compleat Idea of happineſs, an Ʋtopia of delight, ſuch as could have no being or exiſtency but in our fancy and imagination; yet would all this be ſuperlatively exceeded by thoſe preparations that God hath made for thoſe that love and fear him. The Italians have a Proverb, He that hath not ſeen Venice believes not the bravery of it, and he that hath not lived there ſomewhile underſtands it not; it is more true of Heaven, a man in ſpeaking of it cannot hyperbolize, but muſt intreat his hearers as the Orator doth his Readers concerning the worth of Lucius Craſſus, Ʋt majus quid de eo quam quae ſcripta ſunt ſuſpicarentur. That they would conceive of it much more than he is able to expreſs. No Rhetorick of men or Angels being able fully to repreſent it to us. We ſhall ſay when we come to ſee and to enjoy it, what the Queen of the South ſaid of Solomons Wiſdom and Royalty, The one half, nay the hundredth part of what is to be found there was never reported to us or conceived by us here. The beſt draught will be ſo imperfect, that it comes infinitely ſhort of the tranſcendent excellency of the Original.

I ſhall therefore paſs to the laſt thing in the Text, which may ſerve for the Application of this Diſcourſe, to conſider what influence the expectation o • ſuch an eſtate ſhould have upon us, by provoking us as it did the Patriarch Abraham unto the duties of Mortification and Obedience, it being given as the Reaſon of his ſelf-denial mentioned in the former verſes, which is pointed out by the cauſal particle For prefixed to the words, For he looked, &c. his expectation to enjoy it was the prime motive to his Obedience. In our race we are to eye our Crown to encourage us in our Courſe, and we muſt ſtill aim at God's glory in our own Salvation; God was pleaſed to joyn theſe together, to twiſt them in the ſame frame, and no man ought to put them aſunder. Heaven is the end of Faith and of good works, 1 Pet. 1.9. and it is eſſential to the end to engender and cauſe deſire, and for deſire to quicken endeavour and provoke the efficient unto action: thoſe therefore would ſeem wiſer than God, who deny us the liberty of uſing ſuch Motives. St. Paul was of a moſt ingenuous and free ſpirit, and yet had he an eye to the prize of the high calling, Phil. 3.13, 14. and Chriſt himſelf as man, did not diſdain ſuch rational encouragements, it was a relief to his Soul to think of a Reward. It is mercenary to grumble for pay in hand, to prefer preſent wages before the Inheritance; it is ſinful to expect the reward and neglect the work; to be Mercenarii not Operarii, to ſever the wages from the Duty; but they who carefully perform the one, may comfortably expect the other. For why ſhould our bountiful Lord back his Precepts with Promiſes, and propound unto his ſervants ſuch alluring Incentives, but to encourage their Faith to cloſe with them, and their endeavours to labour after them? Chriſtians then ſhould dwell often upon the Meditation of theſe ſupernal enjoyments. They ſhould take a daily walk through the ſtreets of the New Jeruſalem, mark well her Bulworks, and tell the Towers thereof, liſten to the melodious Harmony of the Heavenly Quire, view the order and imployment of the glorified Saints, and certainly it will have a great influence upon their hearts, and be uſeful to them on ſeveral Accounts.

1. Firſt and more generally, It may work in them a Converſation ſuteable to ſuch a place and condition; to labour that whether abſent or preſent they may be accepted of the Lord, 2 Cor. 5.9. I know nothing that ſhould have a ſtronger Operation upon us than the conſideration of thoſe rich Advantages and ample vouchſafements reſerved in heaven for us. There is no Sword like this to behead all our beloved luſts, and to cut off the very ſinews of our darling corruptions. Were there indeed no other world to enjoy God in, yet ought we not while we have a being to imploy it in his ſervice? Heaven and earth obey his will, though capable neither of reward for their obedience, nor of puniſhment for their diſobedience. Quench Hell and burn heaven, it will be our Duty notwithſtanding to love and fear our Maker. But what ſweet Allurements, tender Cords, irreſiſtible perſwaſions are there to invite us to it, ſeeing the everlaſting doors of Mercy and of Glory ſtand open to embrace and to reward us? How ſhould this provoke us to endeavour after that righteouſneſs to which ſo excellent an eſtate is annexed? were it a ſenſual Paradiſe we expected, then we might indulge our ſelves in our luſts, without bidding any defiance to our hopes; but heaven is a pure and holy, as well as a glorious and bleſſed place; and therefore ought we to purifie our ſelves, 1 Joh. 3.3. to deny all ungodlineſs and wordly luſts, Tit. 2.12. to have our converſation in heaven, Phil. 3.20. i. e. To converſe and deport our ſelves (though we are on earth) as Citizens of the Corporation that is above, whereby we may be meet to be partakers of that Inheritance with the Saints in light, Col. 1.12.

2. Secondly and more particularly, this may arm Chriſtians againſt the pleaſures of the world, and all the Temptations of proſperity. There is uſually more danger in the charms and ſmiles, than the frowns and threatnings of the world; and more are deſtroyed by the Silken halter of pleaſures, than the iron chain of Affliction: but a glimpſe of heaven apprehended and ſeriouſly laid to heart, will darken and obſcure all the glories of the world, and render its temptations harmleſs and without a ſting. Hence it was that Moſes was enabled to quit Pharaohs Court, and his hopes of inheriting the Crown of Aegypt, the recompence of reward to which he had a reſpect, Heb. 11.26. did eclipſe the luſtre, and outweigh in his impartial balance, the honour, and the profit, and the pleaſures of ſin, which men of the world are apt to envy and admire. He choſe rather to embrace the poor and deſpiſed condition of Gods people, and to walk in the ſtricter paths of piety and Religion, than to deprive himſelf of endleſs felicities for the ſhort and tranſitory enjoyment of a few carnal dying pleaſures and worldly trifles.

3. This may raiſe us above the Afflictions of the world and ſupport our Spirits under them. Our bleſſed Saviour for the joy that was ſet before him, endured the Croſs that was laid upon him, Heb. 12.2. The foreſight of theſe comforts hath ſo tranſported Chriſtians, as to make them willing to embrace the ſtake, kiſs the Faggot, welcom the Croſs and refuſe deliverance. Holy Ignatius in a burning zeal could ſay, fire, gallows, beaſts, breaking of bones, quartering of members, cruſhing of body, all the Diſcipline of hell and torments of Devils, let them come upon me, ſo I may enjoy that Treaſure in Heaven. It is worth the having, though we muſt travel through a wilderneſs to poſſeſs it, though we buy it at the hardeſt rate even with Martyrdom and Perſecution, it will not repent us of our ſuffering, nor ſhall we have cauſe to complain of a hard bargain, when once we come to obtain it. For I reckon not the ſufferings of this world, worthy to be compared with the glory that ſhall be revealed, Rom. 8.18.

4. This may be a Cordial to fill the Soul with holy courage againſt the fear of death. Though death in it ſelf be unwelcome unto nature, yet if Faith makes this glory to appear, that King of terrors will prove a meſſenger of the greateſt joy. The Heathens though they had but a dark view and a vain hope concerning the happy ſtate of Souls in their Elyſian fields after death, were to remarkably and paſſionately affected with it, that Socrates comforted himſelf over his draught of poyſon with the meditation of that ſubject. How vigorous then ſhould the effects be that flow from the ſolid and ſtrong conſolations of believers? ſhould not this diſpoſe them to a longing expectation after their change? and cauſe them to groan earneſtly to be clothed upon with this houſe which is from heaven? 2 Cor. 5.2. and deſirous (with St. Paul) to be diſſolved and to be with Chriſt? Phil. 1.23. To be removed out of this land of Cabul or of dirt (as Hiram called the Cities that Solomon had given him, 1 King. 9.13.) into that City of pearls there to be entertained in the King of Heavens banqueting houſe, or Wine Celler, where the banner over them will be love? even that love that cannot be fathomed, which was from everlaſting, and will extend to everlaſting, and never ſhut up into hatred and diſpleaſure. That love which brought the Son of Gods love from Heaven to earth, from the earth to a Croſs, from the Croſs to a grave, from the grave to Glory, that he might provide Manſions, and prepare the way for Believers into the poſſeſſion of eternal Bliſs and Glory in this City which hath foundations whoſe builder and maker is God.

I Have now finiſhed my Meditations on the Text, and leſt I ſhould diſappoint your expectations according to the decent cuſtom at ſuch Solemnities; give me leave, and lend me (I beſeech you) a little more of your Patience, to add ſomething of this Venerable perſon and Reverend Brother, that is departed from us, or rather gone before us out of this Valley of Tears, land of Mortality and trouble, into that City of excellencies, immortal region of Reſt and Bleſſedneſs. It was one of his laſt deſires, I ſhould diſcharge this friendly Office to him, and to perform the Will of the dead with an affectionate kindneſs and a hearty zeal, I conceive to be an Act not only of Charity, but of Juſtice too, and the laſt debt of Piety and Friendſhip we are able to pay unto them.

As it was not his Practice, ſo I am confident it was not his deſire, nor is it my intention to uſe any flattering Eulogies on this occaſion, or to raiſe a Monument to his Fame upon a falſe and a rotten foundation; but to pay that civil and true reſpect, which his worth, and uſefulneſs, and comparative eminency above the ordinary rank of us his Brethren of the Clergy while he lived, requires from us towards his memory now he is dead; and were his Picture to be drawn by his own Pencil and with his own hand, it would be more exact and to the life, which I can but endeavour weakly to repreſent unto you according to my meanneſs in duller colours and ruder delineations.

As for his deſcent and birth, it is ſo well known in this place, where (if I be not much miſtaken) he received his Being and Chriſtianity, ſucked in the firſt, and breathed out the laſt air, that for me to mention it would be very ſuperfluous and inſignificant. He had his education in his younger years in the Schools of the Prophets, and at the feet of knowing Gamaliels, until he had imbib'd in a very competent meaſure thoſe Arts and Sciences, and was admitted unto thoſe degrees as might adapt and qualifie him for the Prieſthood, and render him capable of being fixed in the Orb of the Churh, wherein he did ſhine very conſpicuouſly, as a Star not of the leaſt Magnitude.

He was both apt and able to reach, and when called thereunto eſpecially in publick, diſcovered himſelf a workman that needed not to be aſhamed, rightly dividing the word of Truth, and being richly furniſhed with thoſe Miniſterial Abilities, of an uſeful memory, a good invention, a ſubact and ſolid judgment, an ingenious ſtyle, and a ready elocution. He was not one of thoſe clouds without water carried about of winds, Jude 12. but filled with the rain of divine and ſound knowledge which dropped from him in warm and pleaſant ſhowres, for the Edification of his Hearers in godlineſs and good works.

He was conſtant to his Principles, and held faſt the faithful word, Tit. 1.9. He held it faſt, 1. in his judgment, for he was very Orthodox. 2. In his Affections, for he was very zealous. 3. In his Practice, for he was very conformable and obedient to the Diſcipline of the Church, and the Dictates of his lawful Superiours according to the Primitive pattern, and rule of the Goſpel. He deſired no other Coat of Arms (as you ſee) ſhould be affixed to his Hearſe, but the Bible and the Common Prayer, which he thought ſufficient to guide the Chriſtian in the way of Holineſs and of Happineſs, without any additional Directories, new pretended lights, or Enthuſiaſtical Raptures and Illuminations.

God was pleaſed to expoſe him, together with other eminent perſons (of whom the world was not worthy) to that fiery Trial in the late and never to be forgotten times, and to enable him to endure that Storm of Perſecution and ſevere uſage from mercileſs and uſurping Task-maſters with an even mind, and an unſhaken Soul. Athanaſius the Great parted with his Biſhoprick, rather than he would part with one ſyllable or Iota of the truth; and ſo did he part with his Benefices and worldly preferments (and his loſs upon that account we may all know to be greatly conſiderable) to preſerve his Conſcience, and Religion, and his Loyalty inviolable, and without Scar or Scandal.

But God who never utterly forſakes his ſuffering Servants, nor forgets their labour of love and kindneſs to leave all, and cleave to him in times of greateſt difficulty, reſtored him among others to his Rights and Liberties, and a double increaſe of bleſſings, and the freedom to profeſs and preach that Religion wherein he was baptized, for which he ſuffered, and in which he died, which as it ought to be, ſo I am perſwaded was unto him the greateſt joy, and dearer than all his poſſeſſions.

And when the door through Gods mercy and ſignal Providence was once open, his mouth was not ſhut, nor did he the work of the Lord negligently, but laboured to fulfil his duty in all the inſtances of it according to his opportunities, though the ſucceſs (as it too commonly happens) was not anſwerable to his pious and ſincere endeavours, through the reſtleſneſs and malice of Satan and his inſtruments, that are buſie and officious to ſow their Tares in every corner of Gods field, and to compaſs Sea and Land to gain Proſelytes and to make them (if poſſible) ten times more the children of Hell than themſelves. It is ſaid of Melancthon being a young man, that he thought he was able to convince all gain-ſayers, that it was not poſſible for them to reſiſt the ſtrength of reaſon and evidence of truth, with which he ſhould aſſault them; but he was quickly forced to confeſs, the old Devil was too hard for young Melancthon. Men in theſe days if in any, are ſo obſtinate and perverſe, ſo wedded to their proud fancies, bewitched with the Sorceries of Schiſmatical Teachers, charmed with the gaudineſs of an hypocritical profeſſion and a varniſhed piety, that our Brother here might, and moſt of us in the Miniſtery may ſit down and ſadly complain with the Prophet, Iſa. 49.4. I have laboured in vain, I have ſpent my ſtrength for nought, yet ſurely my judgment is with the Lord, and my work (or my reward) with my God; and this is the only comfort to ſupport us againſt all the indignities and affronts of an ingrateful world, of abſurd and unreaſonable men, and to encourage us to proceed in the diſcharge of our duty, and to endeavour above all things (as our Brother here did) to adorn our Doctrine and Profeſſion with a good Life and a ſober Converſation.

In that reſpect he was in a very great meaſure free (I ſuppoſe) from the Cenſures of the moſt Critical, even of ſuch as can eſpy the mote that is in their brothers eye, but quietly brook the beam that is in their own. He was endued with an exemplary Temperance in Meat and Drink which he uſed to ſatisfie the needs only, and not the luſts of the fleſh. He was not of an unſociable and moroſe temper, but always circumſpect in his greateſt freedoms, and careful not to tranſgreſs the bounds of a vertuous gravity, and a Chriſtian moderation.

His Temperance was attended with, and the parent of another ſignal vertue in him, and that was Prudence, which did eminently appear in all his Tranſactions. As in the Government of the Tongue, and a conſtant warineſs of Speech, not ſpeaking to or of any perſon what might be offenſive and diſobliging, or an occaſion of diſtaſte, in wading ſucceſsfully through many affairs of great difficulty and of great moment, which might eaſily have oppreſſed an indiſcreet and unwary undertaker. In improving his Portion which he being his Fathers ſecond Son, I ſuppoſe was not very great, into a rich and ample eſtate: In Matching his Son into two Families of good Quality and of good Fortunes, but of greater Integrity and Reputation in the Countrey— And having mentioned his Son, I think it not unſeaſonable to take notice of his Paternal Inclinations towards him. He was his only Son, and the Son of his love, upon him his Care and Affection were wholly centred, inſomuch that having continued in a Matrimonial eſtate but a very ſhort time, and being when bereaved of his Conſort in the heat and vigour of his Age, yet ſuch was his maſtery over his paſſions, and ſo great his Indulgence to his Son, that he depoſited all conjugal intendments and led a ſingle life, notwithſtanding the houſhold cares and intervenient troubles that Condition without an aſſiſtant muſt of neceſſity bring upon him. And from this one ſurviving Branch he had the great ſatiſfaction (before his eyes were cloſed) to receive and ſee the fair and multiplied pledges of a numerous and a hopeful poſterity.

That Portion which by Gods bleſſing upon his Diligence and wiſe management he did plentifully enjoy, he did expend and diſpoſe in a commendable and fitting way, being not like Iſraels empty Vine, bringing forth fruit unto himſelf. In his expences and entertainments he was gentile and free, and yet frugal, not addicted to the extremes either of a ſordid parſimony or of a vain profuſeneſs and fooliſh prodigality. To my knowledge he was upon occaſions offered, very ready to contribute to the relief of the neceſſitous, and to promote Charitable deſigns. To his Pariſhioners he was loving, and beloved of them. To his Tenants and thoſe with whom he dealt, he was indulgent and tender, not rigorouſly preſſing them to the inconveniencies of bad Markets, but forbearing long and often with thoſe that were unable, and if they complained or he conceived their bargain to be too hard, he would return ſome part of what was due for their encouragement and eaſe. This I have received from ſome of his Pariſhioners and others, perſons of underſtanding and credit, and free from any deſigns, who have expreſſed with ſorrow upon this account their reſentment of ſo great a loſs, and whoſe teſtimony weighs more with me, than any uncertain Reports and uncharitable Cenſures, which are apt to miſinterpret the beſt actions, to blaſt and ſully the faireſt Reputations. There were ſeveral of his indigent neighbours that owed him at the time of his death ſeveral ſmall portions of money, which put together amounted to a very conſiderable ſum, for the diſcharge of all which he hath given a very punctual and ſtrict command, and to 63. aged people he hath ordered a good proviſion to be made of Cloath, of meat and of mony, upon this day of his Enterment, which I doubt not but is fully performed according to his pious intention, to Gods glory, and the ſeaſonable ſupply of their needs.

He was always of a very healthy conſtitution, it was with him as with Moſes, Deut. 34.7. His eye was not dim, nor his natural force abated: his memory was freſh, his judgment ſerene and perfect, his complexion vigorous and lively, without any infirmity that might render his life a burden unto him, or any ſymptome that might threaten to him ſo unexpected and ſudden a change.

But when it pleaſed God to viſit him with this laſt diſtemper, which was neither violent nor of long continuance, he ſoon apprehended it to be the meſſenger of his diſſolution; and therefore he preſently ſet his houſe, and eſtate, and his Soul in Order to a quiet and undiſturbed departure. When his judicious Phyſician came unto him, whom he admitted to be ſent for, and whoſe preſcriptions he obſerved, for the ſatisfaction of his Relations more than his own, he deſired him to deal candidly and freely with him, and truly to diſcover his Apprehenſions of him, profeſſing that he had in his thoughts already parted with the world, and was not afraid to die; that if God ſhould not think fit to reſtore unto him here the voice of joy and health, he ſubmitted entirely to his pleaſure, in confidence that through the Merits of his Saviour, when this earthly Tabernacle ſhould be diſſolved, there was prepared for him a houſe not made with hands, eternal in the heavens.

He behaved himſelf during the time of his Sickneſs very piouſly and penitently, and deſired every day the attendance of an affectionate Brother the Miniſter of this Pariſh to aſſiſt him in his Devotions; and upon Friday laſt he received his Viaticum, the Holy Euchariſt with great Humility, and ardent expreſſions of his Faith, and Repentance, and Charity to all men, and a renewed ſelf-reſignation into God's hands, and a perfect deteſtation of the horrible corruptions of the Church of Rome, both in her Doctrine and Practice, touching the Nature and the Uſe of that Bleſſed Sacrament. And having an inward Sentiment, a Prophetick inſtinct (as it were) of the approach of his laſt enemy, death, he prepared himſelf to entertain that encounter (which he did accordingly) with an undaunted Spirit, and a Chriſtian Reſolution. Not many hours, I ſuppoſe 2 or 3 before the Fatal Minute, he ordered his Grand children to be brought unto him, his ſorrowful Son then attending in the room, and in a grave and pathetical manner (as old Jacob did before he died) he imparted to them the beſt and laſt Legacy which he could bequeath and had in reſerve for them, his Fatherly and Prieſtly Benediction. He retained the benefit of his Intellectuals and outward Senſes entire unto the laſt, and when this earthly houſe of his Tabernacle was diſſolving, his Soul quitted it without any groan, or commotion or amazing circumſtance, and ſtole away in an eaſie and a quiet expiration. His Lamp is now extinguiſhed, and he is gone unto his reſt, where we may comfortably hope he hath been entertained by that chief Shepherd and Biſhop of our Souls, with an Euge bone ſerve, well done thou good and faithful ſervant, enter thou into thy maſters joy. Unto which ſtate of Joy and Bleſſedneſs God Almighty bring us all, through his Mercy and the Merits of Jeſus Chriſt our Saviour: To whom with the Father and Holy Spirit, be aſcribed of Men and Angels, all Honour and Glory, Thankſgiving and Praiſe, both now and for evermore. Amen.