A sermon preach'd at the funeral of the Honourable Col. Francis Collingwood, and of his lady who were both interr'd in St. John's Church, in the island of Nevis in America, May the 29th and May the 31st, 1699 / by Tho. Heskith ...

ISA. lvii. 1. The righteous periſheth, and no man layeth it to Heart; and merciful men are taken away; none conſidering, that the righteous is taken away from the Evil to come.

IT's probable, that the Prophet in his paſſionate but pious expreſſion of theſe Words, had a peculiar regard to rhe Babiloniſh Captivity, and to thoſe frightful Judgments, and Deſtructions, which were the Forerunners of it. For theſe being general, the Good and Bad had one common fate; they were all involv'd in the ſame Calamities, all haraſſed and oppreſſed by the ſame Enemy. The Prophet was mightily concern'd, to ſee the Good and Bad to be equal Sufferers; to ſee thoſe that were Worſhipers, and Obeyers of the true God, to be treated at the ſame rate with thoſe that contemn'd his Perſon and diſpis'd his Laws. This at the firſt ſight one might ſuppoſe would reflect upon the Goodneſs and Wiſdom of God's Providence; which in Juſtice one might think, could not be guilty of ſuch unequal Diſtributions. But if we look narrowly into the end of things, we ſhall find that it was a wiſe contrivance of Providence, who can never be ſurpriz'd nor do a fooliſh thing. The Good indeed periſh'd, but it was only with reſpect to this World; they were taken away, but it was from the Evil to come. The outward face of things was black and diſmal, but the end was Joy and Triumph: It was to bring them to a more ſteady and perfect Happineſs. The righteous periſheth and no man layeth it to heart; and merciful men are taken away. The 70 tranſlate it 〈 in non-Latin alphabet 〉 , and juſt men are taken away, none conſidering that the juſt are taken from amongſt the unjuſt. For thus I find it render'd by the Septuagint, 〈 in non-Latin alphabet 〉 .

In ſpeaking to theſe Words I will make this following Attempt.

Firſt, I will endeavour briefly to reſcue, from any Miſinterpretation, the ſenſe and meaning of thoſe Words, The righteous periſheth.

Secandly, I will ſhew you, that God doth not always uſe the ſame method, in taking away the Good and Vertuous; for ſometimes he ſweeps them away with the common Herd, (i. e.) permits them to fall in the common Judgment; and ſometimes he ſingles them out (as it were) and brings them to their Graves in Peace.

And in the Third Place, I will go on to add ſome Reaſons, why God is pleas'd to take away good men from the evil to come.

Fourthly, and Laſtly; I will conſider the Character of that Honourable Gentleman and his Lady, which are lately taken away; and conclude, with an Application of the whole, to our preſent Circumſtances.

Firſt then; I will endeavour briefly to reſcue, from any Miſinterpretation, the ſenſe and meaning of theſe Words, The righteous periſheth. Now, periſh, in a large Acceptation implies properly, Deſtruction, Ruine, and Death: and that not only temporal, but eternal. In this Senſe the Pſalmiſt is to be underſtood, when he ſaith, The way of the ungodly ſhall periſh; and again, in the 37th Pſalm, at the 20th ver. But the wicked ſhall periſh, and the Enemies of the Lord, they ſhall conſume like Smoak, they ſhall conſume away: i. e. they ſhall be miſerable in this, and in the other World. Again in a ſtricter Senſe, the Word periſh is taken for temporal Judgments and Death. And in this Senſe is that threatning Expreſſion of Joſhua to be taken, in the 23d Chapter of his Book, and at the 13th Verſe, Know (ſaith he) for a certainty, that the Lord your God will no more drive out any of theſe Nations from before you; but they ſhall be Snares and Traps unto you, and Scourges in your Sides, and Thorns in your Eyes, until you periſh from off this good Land which the Lord your God hath given you. And in this Senſe David expreſs'd himſelf when he ſaid, I ſhall periſh one Day by the Hand of Saul: (i. e.) I have reaſon to believe, that one time or other God will ſuffer that Man to take away my Life. Now, it's impoſſible that that Phraſe (The Righteous periſheth) ſhould be taken in that large and high Senſe. No this cannot be, becauſe this would quite overthrow Divine Revelation concerning a future Happineſs; and all the precious Promiſes (of Chriſt's gracious Goſpel) made to Believers, concerning a glorious Immortality. So that it will be much eaſier (for any conſidering man) to admit, that the Heavens and Earth ſhall be diſſolv'd, than to ſuppoſe that one Jot or Title of the Divine Promiſes, ſhould fall unaccompliſh'd. The Firſt, our Saviour hath told us is poſſible; but it's purely impoſſible that the other ſhould ever be. Let not therefore profane Perſons flatter themſelves with ſuch unreaſonable Thoughts, that the Righteous periſh as well as they. Let not the Wicked think, that when the Righteous die, that they periſh either as they, or as the Brutes do: for though the Wiſe-man intimates, that Men according to outward appearance, in the time of Death, have no pre-eminence above that of a Beaſt; that all go to one Place, and are reduc'd to the ſame common Duſt: yet the Conſequences of their dying are vaſtly different. When Brutes die they go to the Earth, and there's an end of their Exiſtence and Being; of all their Pleaſure and of all Pain: but when good or bad Men die, their Souls ſurvive the Earthly Particles; they aſcend to the higher Regions. For thus the Wiſe-man maketh the Diſtinction, The Spirit of a Man goeth upward, and the Spirit of a Beaſt to the Earth. But yet we muſt diſtinguiſh between the Souls of Good and Bad Men; for though they both aſcend, yet to different Places; the Souls of Good Men to a Throne of Immortal Life and Glory; but the Souls of Wicked Men aſcend to Chains of everlaſting Darkneſs; it's to the Prince of the Air, to that wicked Power, which reigns in the Hearts of the Children of Diſobedience. I muſt confeſs, it would be well with wicked Men, if when they die they might be like the Beaſts that periſh; i. e. have no after-Sence, or Suffering. But alas! they live that they may die for ever; and they die eternally, becauſe they live.

But then Secondly, I muſt ſhew you, That God doth not always uſe the ſame method in taking away the Good and Vertuous; for ſometimes he ſweeps them away with the common Herd; i. e. he permits them to fall by common Judgments: and at another time he ſingles them out (as it were) and brings them to their Graves in Peace. Amongſt the many inexplicable Myſteries of Providence, this is not the leaſt; That God often-times makes uſe of divers methods, in order to tranſlate good and pious men to another State. Sometimes Providence commiſſions a Deſtroying Angel to draw his Sword, and to make whole Kingdoms deſolate: Thus the Angel of the Lord, in one Night, ſlew of the Aſſyrians, a hundred foreſcore and five thouſand. And 'tis not to be doubted, but that in ſuch a vaſt. Number there were a great many moral good men; who, though they never had the advantages of Divine Revelation, yet they wiſely manag'd their Lives, according to thoſe natural Principles writ upon their Minds. And thus God was pleas'd to ſuffer a great many of his faithful Servants, to fall by the cruel and the bloody Sword of the inſulting Babylonians. And thus it happen'd in that laſt and great Deſtruction of Jeruſalem, by Titus the Son of Veſpaſian; when all were met together, to worſhip before, and to ſacrifice to the Lord their God; Commiſſioned Death made no diſtinction betwixt the clean and the unclean, between him that ſerved God, and him that ſerved him not: all ſunk in the common Calamity. And thus we find God hath dealt with Mankind in theſe latter Ages; in the burning of Cities, and in the plundering of Countries, in all thoſe Ruins made by Inundations and Earthquakes, there has been no diſtinction made between good and bad: for we find that they have been all equal Sufferers. And indeed to ſpeak reaſonably it cannot be expected otherwiſe, without a Miracle. For when Judgments are univerſal (without a diſtinguiſhing Providence) all muſt partake of the ſame Fate. The Righteous and the Wicked they are all mix'd, whether it be in City, Town or Country. And therefore, if the Neighbour-hood ſuffer, ſome good Man or other muſt have a ſhare in it. The mixture of the good and bad in this Life is excellently repreſented by that Parable of the Wheat and Tares. Where ever there's one, there'll be the other; for there's no ſeperating theſe two. Now, the Wheat and Tares ſignifying unto us good and evil Men, and this World, the ſpacious Field wherein they are both ſown: we can never ſuppoſe any part of this Field to be deſtroy'd, but we muſt conclude that ſome part of the Wheat muſt ſink in the common Fate. Thus we find in that Parable, that when the Servants of the Houſhold ask'd their Maſter, if they ſhould go and gather up the Tares? that he anſwer'd Nay; and he gave them this Reaſon, leaſt that whilſt they gathered the one, they ſhould deſtroy the other. And therefore his Opinion was, that they ſhould grow both together until the time of Harveſt; and when that came, he would order each to be gather'd to their proper place, the Wheat to his Garner, and the Tares to be burnt with Fire.

But then again, ſometimes we find Providence picking out the good from amongſt the bad, with a mighty caution, and ſurprizing Silence; taking them away as it were by ſtealth, and undiſcernably; until there's not One left that doth good, not One. This I muſt confeſs looks Judgment-like, as if God had a Controverſy with that place and people; reſolving to deſtroy them. Thus we find that God brought Abijah, the Son of Jeroboam, to the Grave in Peace; becauſe in him only, of that Family, there was found ſome good thing towards the Lord: And therefore, upon that Score, God could not deſtroy that Race, until he had remov'd the pious Youth. And this was the caſe of that godly Prince King Joſiah; God was reſolv'd to take him away from that evil which he had threatned, and denounc'd againſt the Kingdom of Judah; that he might neither be a Partaker, nor an Eye-witneſs of their Ruine. I will gather thee unto thy Fathers, and unto the Grave in Peace, and thine Eyes ſhall not ſee the Evil which I will bring upon this Place. So that God ſeldom or never takes good and pious Men out of any Place, or Country, but when he reſolves to deſtroy and ruine the ſame: And ſurely, were but this great Truth ſeriouſly conſider'd, it would make this infidel and unbelieving Generation look about Them; it would engage them to ſet a greater value upon Piety and Religion; and to receive and careſs the Miniſters of Chriſt's Goſpel, with a greater warmth and zeal than they have done. But I am afraid I muſt ſay of thee, O Nevis! as our Saviour in tears ſaid to Jeruſalem. O thou that ſton'ſt the Prophets, and thoſe that are ſent unto thee! How often would I have gathered thee, under my Protection and Government but thou would'ſt not! for Thou doſt not believe, and conſequently wilt not practiſe, thoſe things which belong to thy Peace.

But then Thirdly, I ſhall go on to give ſome Reaſons why God is pleaſed very often, to remove good and vertuous Men out of this Life, that they may neither ſee, nor partake of the approaching Evil.

And Firſt then, It's very reaſonable to ſuppoſe that God ſometimes takes away the Good from the Evil to come, leſt they ſhould be deſtroy'd by thoſe Judgments which He's reſolv'd to diſcharge upon the Wicked. This Truth is very evident from that Parable of the Tares: for the Maſter of the Houſhold was well ſatisfied that it was an impoſſible Attempt to root out the one, without prejudicing the other: Good and Bad Men being ſo mix'd together in this World, joined ſo near in their Habitations, in their Lands and Intereſts, in their Relations and other mutual Dependencies: It's impoſſible without the expence of a Miracle, for God to ſave the one, whilſt he deſtroys the other. But we find that this is God's uſual method, never to make uſe of Miracles for the accompliſhment of his purpoſe, whilſt ordinary means will ſerve the turn. God can eaſily execute his Wrath upon the Wicked, to their utter Deſtruction, without any detriment to the Good and Pious, by removing them out of the way by Death or otherwiſe. Thus God ſav'd Noah and his Family, from periſhing by VVater, when he reſolv'd to deſtroy the whole Race of Mankind. And thus God was pleas'd to remove Lot to little Zoar, that he might the more effectually deſtroy Sodom. Not that we ought to ſuppoſe that God's ſparing the Righteous, and puniſhing the VVicked in this Life, are all, and the only proper Rewards and Puniſhments of Vertue and Vice: No, but God is willing to preſerve the good from periſhing with the bad; left Piety ſhould be diſregarded, or leſt the VVicked ſhould triumph and ſay, Surely, there's no Reward for the Righteous.

But then Secondly, Another Reaſon why God takes away the good from the Evil to come, is, leſt that by the power of Example, and the growing Wickedneſs of the place they live in, they ſhould be tempted to deſert Religion, and a godly Life. The beſt of Men and Women here, are but imperfectly Holy: As the Apoſtle ſaith, We know and ſee but in part: And therefore, if we keep not a ſtrong guard upon all our Paſſions; if we pray not daily for the aſſiſtance of Divine Grace, and for the conduct of God's Holy Spirit, it's a thouſand to one but we fall from our Integrity and Vertue: For a little Leaven, (our Saviour tells us) leavens the whole Lump. And that Saying of St. Paul is an experimental Truth, That evil Communications corrupts good Manners. Vice and Irreligion are of an infectious nature, and they will as certainly deſtroy the Life of Godlineſs, as the Plague will deſtroy the Body. For without that Sovereign Antidote of aſſiſting and confirming Grace, 'twill be impoſſible to keep any conſiderable Fellowſhip with the Sons of Wickedneſs, and at the ſame time not to be infected by them. Let good Men uſe the greateſt Cautions in this Caſe imaginable; let them ſet the ſtrongeſt Guards; let them put on the whole Armour of God; and when they have done all they can, they'll find it no ſmall difficulty to keep themſelves unſpotted from the World: i. e. from the evil Communications and Corruptions of it. The beſt Men in the World, if they converſe much in it, will receive a Tincture from it. Thus we find that the Holy Patriarch, Vice-Roy of Egypt, by converſing with that Court, had learn'd to ſwear by the Life of Pharaoh. The power of Example's ſtrong, eſpecially when it's back'd with Earthly Grandeur, and Secular Intereſt: when thoſe that fit at the Helm of Government, love vitious and irregular Lives, their very Example is a authentick Copy for the reſt to write by. So that for this end, and for ſeveral other Conſiderations tending to this purpoſe, God is pleas'd oftentimes to remove pious Men out of this World, leſt their Innocence ſhould be ſullied, and their Vertue debauch'd by the wicked Practiſes of the Ungodly.

But it's high time that I ſhould enter upon the laſt thing propoſed; which is to conſider the Character of that Honourable Gentleman and his Lady, which are lately taken away from us: and to conclude the Diſcourſe with an Application of the whole to our preſent Circumſtances.

And to ſpeak without Flattery, I do not know but that God hath taken away a great part of this Family, that their Eyes might not behold the Evil which he's reſolv'd to bring upon this Place: This I muſt confeſs is a weighty Saying; but I wiſh that there were not ſo many Reaſons as there are, to engage us to the belief of it. Let us not flatter our ſelves; For that Government, or Body Politick, whoſe Head and Members are unſound and ſickly, muſt needs be near its Grave, its Ruine and Deſtruction. Iniquity will certainly be the Ruine of any People, if the Mercies of God, and a ſerious Repentance prevent it not.

But that I may do all poſſible Juſtice to the Memory of this deceas'd Hero; it's needful that we conſider him in all his Qualities. Firſt, As he deſcended from the Loins of an Honourable Family; a Family as antient as moſt in the North of England. But that which makes it the more illuſtrious, is, That it hath not wanted for ſome Ages, ſuch Men as have been ſerviceable to the Crown and Government of England. And I think I may ſay, that among all the Braves that have ſprung from that Family, this Hero, of whom I have the ſad occaſion to diſcourſe at this time, is none of the Leaſt; eſpecially if we conſider him under that Notion of a Soldier, or of an Officer. So ſoon as he left the Schools, which was in his earlier Years, his Genius rather prompting him to follow Mars than Minerva; the Camp rather than the College. He was ſent with very powerful Recommendations into the Army; where he had not been long until he was Commiſſion'd to have a pair of Colours: in which Poſt he behaved himſelf with all that Affability and Sweetneſs of Temper, that his Society and Converſation was courted by All; as if he had been the very Darling and Delight of Mankind. And as he grew in Years, ſo his Converſation became the more winning and obliging. And in every Step of Honour the King was pleas'd to advance him to, he behav'd himſelf in all reſpects as a brave and prudent Officer. And which is very remarkable, the Advancement of his Honour never alter'd the Sweetneſs of his Temper; he retain'd the ſame Modeſty, the ſame Humility, and Evenneſs of Mind, when he arriv'd to that Honourable Poſt in which he died, as he did whilſt he was in an inferior Capacity. What the Maiden Queen made uſe of for her Motto might very properly be applied to our Hero, Semper idem. No State or Condition of Fortune, whether proſperous or adverſe, could change or alter the Diſpoſition of his Soul. He kept the ſame evenneſs of Mind, and firmneſs of Temper, amidſt the Rocks and Shelves, as he did when his Sails were fill'd with a proſperous Gale. His Soul was too great to be ſunk by Adverſity, too firm and ſteady to be turned away by the ſwelling Tides of Proſperity. But I muſt not only conſider him as a Civil or Moral, but as a Military Perſon, as a man of bravery and honour: and to make good this part of his Character, I ſhall only inſtance in two Particulars; (not but that upon every occaſion when he was call'd to it, he gave ſignal Proofs of his Conduct and Courage.) And theſe two ſhall be in that of Landen and Namure; two great and illuſtrious Inſtances indeed; both of them I am ſure beyond the reach of Malice; and probably the latter beyond that of Imitation. As for that of Landen, notwithſtanding the great Inequality and Number of his Enemies, he bravely charg'd in the face of them, and as bravely maintain'd his Ground; until at length being overpower'd by their Numbers, he was forc'd to retreat, in order to ſave the remains of a ſhatter'd Regiment: But as for the Latter, when he was ordered to attack one of the Glacy's of the Town of Namure; With what cheerful Countenance did he receive the Command? With what a pleaſant Air did he head that brave Body? And with what an unconcern'd bravery did he march through a field of Blood and Wounds? How lightly did he eſteem the hazard, and boldly deſpiſe all theſe Engines of Death that were planted againſt him for his ruin? Nay, With what a fearleſs Preſence of mind, did he endeavour to make good his Poſt, when fifty fell at his right hand, and fifty at his left? The Greateſt Monarch in the World, I mean his Royal Maſter, beheld the Action with theſe two contrary Paſſions of Delight and Fear: with Delight to behold the unparallel'd bravery of ſuch an Attempt; of Fear, leſt he ſhould be depriv'd of ſo great an Officer. The truth of it is, the glory of that Day and Action, is ſo much his own, as neither Time nor Envy ſhall be able to obliterate the Fame thereof. The Maes and Sambre ſhall ſooner leave their Channels, and the Sun and Moon ceaſe to be, than the glory of that Day due to him be obſcur'd and forgotten.

But before I diſmiſs this Head, I muſt conſider him as a Chriſtian; and though ſome fooliſh men may think, that Religion is not conſiſtent with, at leaſt not neceſſary to, a military Employment: and conſequently, that men of that Profeſſion are not concern'd about ſuch matters. Yet in a late Diſcourſe, I have endeavour'd to prove the contrary, by ſhewing that there have been, and are ſuch things call'd pious Soldiers; and detected the Vanity of that Objection, that Religion debauches and effeminates the minds of Mankind. But this Man of Honour, of whom we are now ſpeaking, had contrary Sentiments, and quite of another Opinion: he knew his Employment and Religion to be very conſiſtent; and for that end he endeavour'd to make it as much his buſineſs, as the great and neceſſary Avocations of his Imployment would permit. We cannot reaſonably expect, that thoſe men who are plac'd in high and difficult Employments, that they ſhould be ſo warmly zealous, and ſo perfectly religious, as thoſe who are cloyſter'd up, and ſequeſter'd from the VVorld for that end and purpoſe. But this I'll venture to ſay of this diſceas'd Worthy: That whereas, ſome Mens Religion conſiſts in mean Appearance; that He was more ſincerely religious, than what he appear'd to be. I am ſure he was maſter of two of the greateſt Chriſtian Vertues in the Goſpel; (i. e.) Mercifulneſs and Charity. How ready was he to pardon the Offence of an Enemy? And to treat thoſe generouſly, that had done him ill Offices: as he never rais'd an ill report of his Neighbour, ſo neither did he entertain the malicious Whiſpers of thoſe that did: he was always ready to compoſe Differences, and to heal every Breach that was made between Friends or Enemies. Whatever Failings therefore he might be guilty of, (for the beſt have their Spots) I do not queſtion but theſe two Graces have atton'd for all; have over-ballanc'd the whole Account. I am ſure our Saviour in that Diſcourſe upon the Mount hath told us, That the Merciful ſhall obtain Mercy: And St. Peter ſpeaking by the Spirit of God, tells us, That Charity ſhall cover a Multitude of Sins. To be ſhort, he was a tender Husband, and an indulgent Father, a true Friend, and a generous Enemy: And indeed upon this Score, our Loſs is very great. The King hath loſt a brave, and experienc'd Captain, a Good and Loyal Subject, the Regiment a kind and eaſy Commander, the Neighbourhood a juſt and humble Man, and the whole Land a Gentleman of the ſweeteſt Temper, and moſt deſirable Converſation in the World.

But I muſt haſten to the Memorial of his Lady: and I ſhall be very brief in what I ſay.

And firſt then, She was ſprung from Pious and Religious Parents, who had made it their buſineſs to inſtruct Her early in the ways of Vertue. I may ſay of her, what St. Paul ſaid of Timothy, That from a Child ſhe had known the Holy Scriptures: and as She grew in Years, She advanc'd in Underſtanding, until She had arriv'd to ſuch a Perfection in the Knowledge of Divine Myſteries, that few (I think of her Sex) in the Kingdom of England, were better able to maintain the Principles of the Proteſtant Religion than ſhe was: but this was but the leaſt Part; for ſhe only learn'd to practice; only read the Scriptures, that ſhe might be the better able, not only to underſtand, but to do her Duty: for ſhe knew very well, that the end of all Knowledge was Practice, and that without this, all the reſt was but Shadow and Appearance. I know indeed ſhe had many Enemies, and that of all Ranks and Qualities: But this is no wonder, if we conſider the Reaſons why: ſhe was a Woman of Retirement, of Religion and Vertue; a Lover of God, of his Church, of his Miniſters and Holy Offices. And theſe you all know are hated by the World, are abhor'd, ridicul'd, and undervalu'd. And therefore, when ever ſhe met with thoſe Deſpiſers, and Contemners of Religion, ſhe always took up the Gauntlet in the defence of Chriſt and his Goſpel. She was not aſham'd to own him before the greateſt Quality, nor afraid to reprove thoſe Sons of Darkneſs, when occaſion ſerv'd. So that I may ſay of her, what St. Paul ſaid of himſelf in the like Caſe, That many became her Enemies, becauſe ſhe told them the Truth. VVeek Eyes are willing to behold the Sun, but when they cannot, they curſe it's ſplendour; and thus it is with wicked Men; they always malign and ſpeak evil of that Vertue, which they neither deſire, nor are able to imitate. In one word, if we conſider Her in all reſpects, as a VVife, as a Mother, as a Friend, as a Neighbour, and as a Chriſtian. I think I may (without Vanity) make uſe of Solomon's VVords: Many Women have done virtuouſly, but thou excells them all. Therefore let us give her of the Fruit of her Hands, and let her own Works praiſe her in the Gates.

I ſhall now only beg leave to reflect upon what hath been ſpoken; and ſo conclude. Is it ſo then, that God uſually removes the Good and Pious out of this Life, that they may not behold thoſe Judgments and Miſeries that He's reſolv'd to bring upon the Place where they liv'd? Let us then be concern'd for the loſs of thoſe that are good; and let us beg heartily of God, that he may continue ſuch amongſt us: and for that end let us look upon all the Deſpiſers of Religion and Godlineſs, as Enemies to the Publick Good; and as thoſe that ſeek the ruine of the Place they live in; and let us give all poſſible Protection and Encouragement to Virtue and Religion, to the Goſpel of Chriſt Jeſus, and to the Miniſters of it. Let us not be like the fooliſh Gadarens, that prefer'd their Swine before Jeſus Chriſt, nor like the Young man in the Goſpel, who prefer'd his Temporal Poſſeſſions to Eternal Life: for let us aſſure our ſelves, that whoever he be that denies Chriſt before Men, that Chriſt will deny that Man in the Preſence of God, and of his Holy Angels.

But then again, Religion and Piety are the Palladiums, the very Bull-work and Safety of any Nation, Place or People. It was upon Jacob's Account that God bleſt Laban; and wicked Ahab, for the ſake of Obadiah. There's a wonderful kind of Power that attends Godlineſs; ſuch holy Violence, as even binds the hands of Omnipotency. Thus Jacob wreſtl'd and prevail'd with God; and the Angels that were ſent to deſtroy Sodom, they could not do it, until holy Lot was entred little Zoar. Every godly Man is a Moſes, he ſtands in the Breach, and by his Prayers prevails with God to divert his Judgments. In a word, pious and good Men, they are the very Chariots and Horſe-men of Iſrael: And in what place ſoever they are, God commands a Bleſſing: Let us not therefore be of the Number of thoſe Fools, who ſay in their Heart there is no God; neither let us walk in the Counſel of the Ungodly, nor ſit in the Seat of the Scornful; but let us meditate on Gods Law, and conform our Lives and Practices to the Rules of the Goſpel; ſo that when ever it ſhall pleaſe God to call us out of this mortal State, we may all of us in ſome meaſure, have reaſon to ſay with St. Paul, The time of my departure is at hand. I have fought a good Fight, I have finiſh'd my Courſe, I have kept the Faith. Henceforth there's laid up for me a Crown of Righteouſneſs, which the Lord the Righteous Judge ſhall give me at that day; and not to me only, but unto all them alſo that love his appearing.

Now unto the King Eternal, Immortal, Inviſible, the Only Wiſe God, be Honour and Glory, for ever and ever. Amen. FINIS.