THIS excellent Man was bornAnno 1641. at Baccharach So call'd, as some think, from Bacchia­ra Pid. Misson's Trav. Tom. 1. Lett. 6., in the Lower Pa­latinate, a Town from whence we re­ceive a Wine that from the place bears the same Name amongst us. His Fa­ther was Recorder or Secretary of that place; a very strict Protestant, and a Person of great Reputation. The Do­ctor was also bred up in the same Pro­fession from the beginning: He never was of the Church of Rome, as hath been falsly reported of him. His Fa­ther devoted him for the holy Mini­stry from the womb, and was not wanting to give him such an Educati­on as might fit him for that Sacred Of­fice. He was first sent to Heidelbergh, where he applied himself with great diligence to the study of Divinity, un­der the direction and care of the very learned Dr. Spanheim, who is now the primary Professor of the University of Leyden.

He had, it appears, a great desire to come over into England; I cannot tell what it was that moved him: 'tis certain his Father inclined not to it. However to England he came, not without his Father's consent. He was about 19 years of age when he first came over. He was then very emi­nent not onely for his Learning, but for his great Piety also. He who taught him the English Tongue, does profess, that he never saw a young man so exemplary for Piety as this young man was.

He was entred into Queen's College in Oxford, Dec. 24. 1663. and was in very great esteem there with Dr. Bar­low, then Provost of that House, and since Bishop of Lincoln, who valued him highly for his great Learning, and more particularly for his good skill in the Eastern Languages. He was, by his favour, made Chaplain of the said College soon after his Entrance. He was incorporated Master of Arts from the University of Wittembergh, Dec. 21. 1663. It was not long after this, that he was made Vicar of Allhallows in Oxford, which is in the gift of Lincoln College. There he continued a most [Page 5]constant and painfull Preacher about two years.

Thence he removed into the Family of the Duke of Albemarle Au. 1665., and was received there as a Tutor to his Son, the then Lord Torrington, and since Duke of Albemarle. He was now in a fair way to Preferment, had he been forward in fecking it. The Duke did indeed bestow upon him a Living in the Diocese of Exeter The Re­ctory of Doulton in Devon­shire., and did also procure him a Prebend in that Church from Dr. Sparrow, then Lord Bishop there, I shall have occasion afterward to give on account of his parting with them. I am now on that part of the Doctors Life which I know the least of; I doubt not but he did well every where, and agreeably to his holy Pro­fession.

He did, before he married, go over into Germany Au. 1669., to see his Friends, where he preached with great acceptation, and was entertained with great respect at the Court of one of the German PrincesCharles Lodowick Elector Pa­latine., who shewed him a very particular kindness.

After his Return he was chosen Preacher at the Savoy Au. 1671., where he con­tinued about 26 years, till he died. [Page 6]That place deserves not the name of a Preferment: The maintenance is small, and, upon the matter, precarious. And whatever it was to him at his first taking of it, when there were per­sons of considerable quality inhabiting there, who were very kind to him; yet afterwards, when his Family in­creased, and his necessities were grea­ter, it could not be called a compo­tent maintenance. But whatever it was first or last, he could not be per­swaded to keep his Living in Devonshire with it; nor could he ever be prevail­ed with afterwards (whatever offers were made to him) to accept of any Living to hold in conjunction with it. He was irreconcileable to Pluralities, and to Non-residence, and would upon occasion declare his abhorrence of them with some considerable warmth.

He was of the opinion, in this mat­ter, of Bernard Gilpin, the famous Preacher and Saint of the North, of whom the Bishop of Chichester, who wrote his Life, gives the following ac­count. ‘Mr. Gilpin was about to tra­vel beyond the Seas, and to study there: He was at that time possessed of a Living, a Cure of Souls; Bishop [Page 7] Tunstall perswades him to keep his Living for his better support; Mr. Gilpin refuseth so to doe, and resigns it. He tells the Bishop, that he had left his Parsonage upon necessity, because he could not keep it in his hands with any peace of Conscience.’ And when the Bishop offered him a Dispensation to hold it, Mr. Gilpin replied, ‘The Devil will not be restrained with any bonds of dispensation from labouring in mine absence the destruction of my people committed to my charge: And I fear that when God shall call me to account of my Stewardship, it will not serve my turn to make answer, that I was dispensed withall, whilst the Devil made havock of my Flock.’ Mr. Gilpin was after this, and whilst he continued beyond the Seas, pressed to accept of a Living: But he tells the Bishop, in his Letter to him, his mind in these words: ‘I am fully resolved, so long as I live, never to burden my Conscience in this case, nor to keep a Living in my own charge with condi­tion to live from it.’ He adds after­wards, ‘Though any other should teach and preach for me as constantly and in­dustriously as even St. Augustin did, [Page 8]yet cannot I think my self discharged by another man's pains-taking. But if yet I should be perswaded thus to offer violence to my Conscience, upon condition to remain either here, or in any other Ʋniversity, my disquiet of Conscience would never permit me to profit in my study.’

He was a very great blessing to the In­habitants of the Savoy, and indeed to the City. He constantly resided among them, tho' he had no House belonging to his Place. He hired an House, and was constant in the discharge of the Duties of his Place. He preached with great vehemence and ardor, with mighty force and conviction. He spake the sense of his Soul, and entred into the Hearts of his People. He soon con­vinced his Auditors that he was in great earnest, and that he had a migh­ty sense of the worth of Souls, and of the vast importance of those Truths which he delivered to them.

His Auditors were convinced that he was a Man of God, and sent by him for the good of Souls. He used great freedom of Speech, and instead of using enticing Words of human Wis­dom, he spake like his Master with [Page 9]great Conviction and Authority.

His Fame grew exceedingly, and very many were his constant Audi­tors, some of the highest Rank and Quality, and a very great number of very devout and pious Persons. A vast Crowd there was that followed him, and such a collection of most devout and conformable Persons as were hardly to be found elsewhere; it was no easie matter to get through the Crowd to the Pulpit.

He administred the Holy Commu­nion on the first Sunday of every Month, and preached a Preparation. Sermon on the Friday preceding. He did it also on the great Festivals. He administred it twice on a day, in the Morning at eight a Clock, and at the usual time after the Morning Sermon. The number of the Communicants held a great proportion to that of his Au­ditors, and their Devotion was very exemplary. The number was so great at both times, that it will hardly be believed by those Clergymen who have been confined to the Country, and have seen the small number of those who attend upon this holy Ser­vice. So great was the number, that [Page 10]there was need of great help of Cler­gymen to assist in the delivering of the Bread and Wine; and with such assistance it was very late before the Congregation could be dismissed. I will add, that I do not remember that I did ever behold so great numbers, and so great signs of Devotion, and a due sense and profound reverence, be­coming this great act of divine Wor­ship, in my whole life. The Doctor took indefatigable pains on those oc­casions, but he was encouraged to do so from the great success his Labours met withal.

He was not only very diligent in Preaching and Administring the Holy Sacrament, but in all other parts of his Duty.

He took great pains in Catechising and instructing the Youth, in visiting the sick, and directing and satisfying the doubtfull and scrupulous, and en­couraging all good beginnings, and promoting worthy designs, and pro­voking those he conversed with to love and good works.

He took great pains also in his own Family. He spent very much time with his Family in constant Prayers [Page 11]Morning and Night, in Reading the Holy Scriptures, Singing of Psalms, in holy Conferences, and all the Duties incumbent upon him as the Master of a Family. No Weariness, no weighty Business abroad, excused him from the discharge of these Du­ties. Nor did he perform them slight­ly and perfunctorily, but spent very much time in them; he was very as­siduous, very earnest and vehement, and shewed a very great concern and ardor therein. He would rise early in a Morning to these Exercises, and not spare his pains even after the ve­ry great and wearisom labours of the day.

Nor did he forbear his Studies and Closet-Devotions. He spent much time there. It appears by a Diary found since his Death, and which he kept for a long time, that he called himself to an account every Night for the Words, and Actions, and Con­versation of the Day past; and per­haps few men living were more strict and severe than he was in this matter. It he had done any good that day, he gave God the praise of it before he slept And few men that lived passed sewer days [Page 12](if he passed any such) without do­ing good. But when any Words or Thoughts escaped, which he judged to have wanted due care, he animad­verted upon himself in a severe man­ner, before he went to rest. He was one of the kindest men to others that ever lived, and one of the severest to himself. He needed no Confessor to call him to account, or to enjoyn him any Penance. He did not spare revenge upon himself, who could most easily forgive his Enemies, and wanted no compassion for the greatest Criminals. He kept a continual watch over his own Soul, and strictly watch­ed over its actings, and tendencies, and was therefore very sit to watch over those who were committed to his Charge.

Besides the constant care that was upon him from his Parish, his Family, his Closet and Studies, he imployed himself in doing good to those who were more remote. He encouraged Piety where-ever he came, and par­ticularly in the younger sort. He had the care of several Societies of Young Men, whom he directed and encou­raged. And because this matter hath [Page 13]been mis-understood, and that to my certain knowledge, there was an at­tempt, since this Revolution, to black­en the Doctor on this account, I shall represent the matter just as it was.

Certain it is that there were some Societies of religious and devour Young Men under the Doctor's Government and Inspection. But whether the Do­ctor did move these Young Men at first to enter into such Societies, or whether they first applied to him, and he only gave them Rules to govern themselves by, I am not able to de­termine. Thus much is certain, that he gave them Rules, and they were these that follow.

• 1. That all that entered into such a Society should resolve upon an holy and serious Life.
• II. That no person shall be admitted into this Society till he arrive at the age of Sixteen, and hath been first confirmed by the Bishop, and solemnly taken on himself his Baptismal Vow.
• III. That they chuse a Minister of the Church of England to direct them.
• [Page 14]IV. That they shall not be allowed in their meetings to discourse of any con­troverted point of Divinity.
• V. Neither shall they discourse of the Government of Church or State.
• VI. That in their meetings they use no Prayers but those of the Church, such as the Litany and Collects, and other prescribed Prayers; but still they shall not use any that peculiarly belongs to the Minister, as the Absolution.
• VII. That the Minister whom they chuse shall direct what practical Divini­ty shall be read at these meetings.
• VIII. That they may have liberty, after Prayer and Reading, to sing a Psalm.
• IX. That after all is done, if there be time left, they may discourse each o­ther about their spiritual concerns; but this shall not be a standing Exercise, which any shall be obliged to attend un­to.
• X. That one day in the Week be ap­pointed for this meeting, for such as cannot come on the Lords Day; and that he that absents himself without cause shall pay three Pence to the Box.
• XI. Every time they meet, every one shall give six Pence to the Box.
• [Page 15]XII. That on a certain day in the year, viz. Whitsun-Tuesday, two Stew­ards shall be chosen, and a moderate Dinner provided, and a Sermon preach­ed, and the Money distributed (necessa­ry Charges deducted) to the Poor.
• XIII. A Book shall be bought, in which these Orders shall be written.
• XIV. None shall be admitted into this Society without the consent of the Minister who presides over it; and no Apprentice shall be capable of being cho­sen
• XV. That if any Case of Conscience arise, it shall be brought before the Mi­nister.
• XVI. If any Member think fit to leave the Society, he shall pay five Skil­lings to the Stock.
• XVII. The major part of the Society to conclude the rest.
• XVIII. The following Rules are more especially to be commended to the Mem­bers of this Society, viz. To love one another: When reviled, not to revile again: To speak evil of no man: To wrong no man: To pray, if possible, se­ven times a day: To keep close to the Church of England: To transact all things peaceably and gently: To be help­full [Page 16]to each other: To use themselves to holy Thoughts in their coming in and going out: To examine themselves eve­ry night: To give every one their due: To obey Superiors both Spiritual and Temporal.

This is the substance of what the Doctor directed on this occasion. I did many years ago lay these things before a very great and worthy Pre­late, (who is now living) to whom I thought it was highly sit that they should be communicated. I advised with him upon the whole matter. And the occasion was this: There was a certain number of Young Men, who were desirous to make such a So­ciety, and to be concluded by these Orders. They applied to a Minister in London to take upon him the In­spection and Care of them. I was concern'd for that Minister, and there­upon laid the whole case before that Prelate. He was clearly of opinion that the Young Men were not to be discouraged, and that it was best to take care of them, and secure that zeal which they expressed, in the right Channel; he was well contented to [Page 17]leave them to the care and manage­ment of a Minister of the Church of England. Upon which encouragement they were admitted. That time in which this Prelate was consulted, was not over favourable to any kind of Religious Meetings. And yet the Doctor had the hard measure to be censured very severely, even since this happy Revolution, upon this ac­count. Endeavours were used to be­get an ill opinion of him in the late Archbishop, and in others. But upon due Information, the Archbishop was intirely satisfied, and was a true Friend to the Doctor to the last.

The Doctor had so much business generally upon his hands, that he had hardly time to eat his Meat. He was often sent for to sick and dying Peo­ple, frequently consulted by those who were doubtfull and scrupulous, and addressed to with Cases of Consci­ence, and sometimes with Cases that were very extraordinary. He was al­so beyond all measure followed by the Poor and Needy, by them that wanted Money, or wanted his favour to procure them some Boon or other. He was extremely prone to do good Of­fices; [Page 18]this was well known, and it fa­red with him accordingly.

But in the late Reign his labour was much encreased. Great endea­vours were used to introduce Popery, and to delude the poor People. No man was more stout and diligent than the Doctor at that time. He preach­ed most vigorously against that cor­rupt Doctrine, prepared his Auditors against the day of trial, and was pre­pared (I doubt not) for Martyrdom himself. 'Tis very well known that he declined no labour, shunn'd no Conference with the Popish Priests, omitted not what was in his power to do to stemm the Tide. There are those living, of the greatest figure and character, who very well know the truth of this matter.

But thanks be to God, the fear of Popery vanish'd upon his present Ma­jesty's coming to the Crown. But then the Doctor had another tryal. His Maintenance at the Savoy was but small, and in great measure precari­ous. And yet was that all his Prefer­ment, excepting a Prebend of the Church of Exeter of but 20 l. per an­num, without any Corps belonging [Page 19]to it. But it was really much less than that, Charges deducted. This was all his Preferment at that time, and for some considerable time after. He had not any house to live in, but what he hired at a considerable rate. He had himself, a Wife, and four Chil­dren to maintain; and his Children so far grown, that they required now a more chargeable Maintenance than formerly, His Maintenance was very little. Those who formerly contri­buted withdrew their kindness, be­cause he submitted to the present Go­vernment. He lost very considera­bly that way. This I had from his own Mouth. But yet I cannot say he complained of it. I confess I ne­heard him complain but once, and that was a little before his last Sick­ness, and then he complained that he wanted Money to give to the Poor. The Poor did in great numbers resort to him at that time; he gave of his own little a very great proporti­on, and perhaps something more than might seem consistent with what was owing to his own Family. But he had a generous Soul, and knew not how to deny him that asked. The [Page 20]words of our Saviour, Give to every one that asketh thee, made a great im­pression upon his Mind: I found up­on discourse with him, that he was so very much under the power of those words, that he thought he could hardly be at liberty even from a com­mon Beggar: And sometime I have taken occasion to discourse him on that subject; but I shall not trouble the Reader with any thing farther in that matter.

In these mean circumstances he con­tinued for several years after the late Revolution. But he went on in his labours, and chearfully pursued the great end of his Ministry, and the pur­pose for which he was sent into the World. It pleased God to raise up a friend who concerned himself on his behalf. It was the Lord Admiral Rus­sel, now the Right Honourable the Earl of Orford. He, before he went to Sea, went to the Queen to take leave of her Majesty, and when he was with her, begged of her that she would be pleased to bestow some Pre­ferment on Dr. Horneck. The Queen told him that she could not at present think of any way of preferring the [Page 21]Doctor, and with this answer the Ad­miral was dismissed. Sometime after this, the Queen told what had passed on this occasion to the late Archbi­shop. She added withal, that she was concerned, lest the Admiral should think her too unconcerned on the Do­ctor's behalf, and advised with him what was to be done for the Doctor's advantage, and satisfaction of the Ad­miral. The Archbishop advised the Queen to promise him the next Pre­bend of Westminster that should hap­pen to become void. This the Queen did, and lived to make her word good in the year 1693. The late Arch­bishop upon notice that the Prebend was void, introduced the Doctor to the Queen, and he was made Pre­bendary of that Church. I had this relation from the late Archbishop. And I mention that noble Lord, who spake to the Queen on the Doctor's behalf, with all the honour imaginable. In­deed that noble Family, the Duke of Bedford, and his noble Relatives, had a great kindness for the Doctor, and it ought not to be forgotten in this place. I have often heard the Doctor mention them with respect.

He was now in easier circumstan­ces, and provided of an House, and at a small distance from his People, of whom he took the very same care which he did before. He preached very constantly among them, and discharged other Ministerial duties as before! He kept in his hands some part of the House he formerly lived in, and was constantly there a day or two in a Week, (besides his other occasi­onal times) on purpose to attend up­on those poor, and afflicted, and scru­pulous People that resorted thither for help and advice. He did very often stay all night in that place, that he might be in a readiness to assist those that expected him there.

His Prebend of Exeter lying at a great distance from him, he expressed an inclination to resign it, and he did so the next year. The present Bishop of Bath and Wells had a small Pre­bend which that year became void, little better as to the annual Rent than that of Exeter, but then it had a Corps of some value, and two lives were gone. It required no Residence, and if it had, it was much nearer to him than Exeter. The Bishop made him [Page 23]an offer of it, hoping that he might receive some Fine for the better sup­port of his Family. He was admit­ted to it upon Sept. 28. 1694. He enjoyed it to the day of his death, but I fear he made no advantage of it, his charges considered; or if he did, it was very small. He was offered in­deed a Fine, and (considering his small income) a considerable Summ, but yet not above one half of the real value. 'Twas supposed, I presume, that he would have greedily laid hold of the present advantage and gain, (as too many have done) without consi­dering what was decent and becom­ing, with respect to the Church and to his Successor. But they that thought so were deceived in their Man. He generously refused the offer, and left the Lives to be filled up by his Successor. But it having a Vicarage annexed in his gift, he went and preached to the People, and gave out good Rules in his Visitation, for the good of the Souls in the Peculiar un­der his Jurisdiction. In this Journey of his, he happened to meet with the Lessee of the Corps, from whom alone he might expect a Fine. Instead of [Page 24]minding his own gain, and addressing to the Lessee with art and complai­sance, in order to make a worldly ad­vantage, he plainly reproved the Les­see of Immorality; which others were prone enough to spread abroad, but perhaps no other had the courage to reprove. He chose rather to lose his Fine (as he did) than omit his Du­ty.

Upon this occasion I cannot but add, that he had in great measure the Spirit and Courage of John the Baptist. He durst reprove a great Man; and perhaps that man lived not that was more conscientious in this matter. I very well knew a great Man, and Peer of the Realm, from whom he had just expectations of Preferment; but this was so far from stopping his Mouth, that he reproved him to his Face; and that too in a matter that few men be­sides would have adventured on. He missed of his Preferment indeed, but saved his own Soul. He could not fawn or flatter, cringe and comply, for his own gain and worldly advan­tage.

Upon this consideration, his Ac­quaintance and Friendship were very [Page 25]desirable by every good man, that would be better. He would in him be very sure of a Friend that would not suffer sin upon him. I may say of him what Pliny Plin. l. 1. ep. 12. says of Corellius Ru­fus, whose death he laments, amisi vitae meae testem, &c. I have lost a faithfull witness of my Life; and may add, what he said upon that occasion to his Friend Calvisius, Vereor ne neg­ligentiùs vivam, i. e. I am afraid (says he) lest for the time to come I should live more carelesly. Certain I am, that his Friends and Familiars have a great loss upon this account. They have lost a great Pattern of Vertue, and a very faithfull Monitor and Reprover of Vice and Folly.

A faithfull Reprover is a very great help in our Christian Course. He is to be valued above the greatest trea­sure. He that would be safe (says one of the Ancients) must have a faithfull Friend, or a bitter Enemy, that he may fly from Vice by the Monitions of the one, or Invectives of the other. We need one of these to set us right. We read that the Grandees of Japan do each of them maintain in their se­veral houses one or two persons, whose [Page 26]office and business is to observe the actions of their Masters, und freely to admonish them when they do any thing imprudently or wickedly Varen. descripe. Japon. 'Tis worthy of our imitation, and highly expedient. Great men are followed and corrupted by Flatterers; they have but few Friends who have Cou­rage and Honesly enough to tell them of their faults.

But this may be thought too great a Digression; I therefore return to give a farther account of this excellent Man. He was now in better circum­stances as to the world, than he had been, but not less diligent and labo­rious. He went on in his Master's work with most unwearied labour, and spent his whole time and strength in it. And it was his delight and his choice. Indeed those who were a­bout him thought he did more than he was able long to bear. He grew soon after this very infirm and sickly. He fell into dangerous sits of the StoneThe learn­ed W Sch­ter us'd to call this Di­stemper, to which he himself was much s [...] ­y [...]t, Stu­diosorum sl [...]g [...]llum., made very little, and that a bloody Water. He walked with difficulty, and could hardly bear a Coach. I have often told him, that he could not long continue under the [Page 27]labour which he underwent; and I plainly saw that he declined, and would do so more and more, unless he did remit his very great labours. I convinc'd him abundantly of the truth of what I observed of him. He was sensible of it, and seem'd very incli­nable to retire from the multiplicity of business with which he was almost overwhelm'd. He went on in his ac­customed labours to Christmas, 1696. Then his work increased upon him, and whereas other men's labours are then intermitted, his were augmen­ted. For at that time he had more frequent Communions, besides an in­credible number of Applications from poor People, who then expect relief and assistance; which gave him great diversion and trouble. He neverthe­less went through all this labour and trouble, with as great chearsulness as was possible But not long after I found a plain alteration in him for the worse. On the 23d of January I was much concern'd for him. He was to preach the next day at the Savoy, and I was of opinion that it was not safe for him to do it. I was very earnest with him to spare himself that day, [Page 28]but could not prevail. He preached there, and it was the last Sermon that he preached. In the Evening I found him (to my great sorrow) in great disorder. From that time his illness encreased upon him. His Urine up­on the matter totally stopped; he was in pain, and greatly indisposed all that Week. And yet when I usk'd him (which I frequently did) if he were not in great pain, all the answer that I could get from him was, that the pain he felt was tolerable. There was nothing wanting that could be thought of towards giving him ease. The a­blest Physicians were consulted, and they consulted and advised upon his case, and attended him with great di­ligence and tenderness, but without success. On Sunday Morning, Janu­ary 31st, he was worse than ever he had been, insomuch that those about him thought him dying about eleven in the Morning. I was then at West­minster-Abbey, and was sent for out of the Church to pray with him. I found him very sensible. I asked him, if he were sensible that he was dying, he replied that he was. I asked him if he were also resigned, and willing [Page 29]to die, he replied very readily, that he was willing to die. I asked him if he had considered the words, Heb. II. 14, 15; and whether or not he found himself delivered from all the slavish fear of death, he replied very quick, looking up to Heaven, that he was delivered from that fear. He was in an excellent frame, and joyned with the Prayers which the Church appoints on such occasions, with great expressions of Devotion. Sometime after this, I found him delirous, and not long after speech­less. After some few hours Groans he expired, viz. at Eight a Clock that E­vening, being then about the 56th year of his Age*Before this last I [...]huss, of which he died, he fell (in the year 1678) into along and languishing Sickness, occas [...]ed through his indefatigable Application to the Duties and Funllions of his Mini­stry. It brought him well nigh to his Grave The good Man ascribed his Recovery, under God, to the tender Care of his veritutus Wife, with whom he always liv'd in great Courn [...]ed and Union, and to the Prayers of pious People put up to Heaven on his behalf; as ap­pears from some devent Meditations which the compos'd on that Sub­ject, and which have been found since his De. case among his Papers. In Thanksgiving to God for his Preservation at that time, which he himself look'd on as next to miratulous, he kept a Day Monthly in his Family ever after, and preach'd yearly a Commemoration. Sermon to his beloved Congregation at the Savoy, wherein he re­hearsed God's Mercies to him, and excited others to [...]ep [...] and trust in him in the like Extremities. He also distribute a la [...]g [...]ly to the Peer upon that Day. This was his constant Method, to treasure up God's Previdences to him, and to sanctifie and improve them [...] only to his own Use, but to the Use and Benefit of others..

His Body was opened, and it ap­peared quickly what was the cause of his Death. Both his Ureters were stopped: One of them was stopped as a Bottle with a Cork, with a Stone that entered the top of the Ureter with a sharp end, the upper part of which was thick and much too big to enter any farther: The other was stopped also with Stones, of much less firmness and consistence than the other.

His Body was interred on Feb. 4. in the Abbey Church of Westminster, with great Solemnity, and a vast num­ber of Attendants. Several of the Lords the Bishops, very many of the most eminent Clergy about the City, and an incredible number of other Per­sons, were present on that occasion. And it must be said that the Church of Westminster shewed the great kindness they had for him, by the great care they took of his very de­cent and solemn Interment.

Before I proceed any farther, I shall reflect upon his undaunted Cou­rage when Death look'd him in the [Page 31]face. 'Tis certain that there were a great many considerations that might have disposed him to desire; a longer life at that time. I well knew his cir­cumstances, and those of his Family, and how desirable his life was upon many accounts. But yet this pious man was not only willing to die, but was entirely delivered from the fear of it, and did with great chearfulness and alacrity receive the tidings and sentence of Death.

St. Hierom Hieron. vit. Hila­rion. tells that Hilarion, just when he was expiring, spake these words, Egredere, quid times? Egredere anima mea, quid dubi­tas? Septuaginta propè annis servisti Christo, & mortem times? i. e. Go out, O my Soul, why dost thou fear? Why dost thou doubt? Thou hast served Christ near seventy years, and art thou afraid to dye? There was, it seems, some fear and some doubt in Hilarion. This Servant of God was, by his Grace, delivered intirely from all such fear or doubt. I say, by the Grace of God he was delivered, and special Grace it was. Very good Persons, when they come to die, have their doubts, and their great sears too. It [Page 32]is an easie thing to discourse wisely and Philosophically of the Contempt of Death; but they which do so, have not the same Presence of Mind when Death looks them in the face. We have a famous story to this purpose, concerning the Father of Clinias, who was wont to despise Death in his Health, and was in great dread of it when it drew near to him, as Plato re­lates itPlaton. Axiochus..

It must be confessed, that this good Man had taken the right course to be freed from the fear of Death, by lead­ing a very painfull and laborious, a very usefull and charitable, a very devout and pious Life.

His Life was very painfull and la­borious. Few men ever took the Pains which he did. He was mortified to all worldly Pleasures, and sensual Satisfactions, and used himself to great Labours and most exemplary Diligence. There is nothing renders us more afraid to die, than a soft and voluptuous Life. Oh Death, how bit­ter is the remembrance of thee to a man that liveth in rest in his possessions? Ec­clus. XLI. 1. We have an example of this in Agag. He came delicately, [Page 33]and was pinguissimus & tremens Vulg. lat. in locum., i.e. very fat and trembling; and no won­der then that he should complain of the bitterness of death: For so certain­ly he does, however our Interpreters come to render his words. Death must be bitter where voluptuousness makes life sweet.

His Life was also very usefull and very charitable. Multitudes they were that received relief and advantage by him. And there is a particular pro­mise to such men, that God will streng­then them upon the bed of languishing, and make their bed in their sickness, Psal. XLI. 3. Our Saviour wou'd have his followers pray, that their flight might not be in the Winter, or on the Sabbath. One of the FathersTheophy­lact. on Matth. 84. ac­commodates the words to my present purpose. ‘Happy is that man that does not, when he leaves this World, lead an unfruitfull life, nor yet an idle one. The Winter is the barren time of the year, and the Sabbath was a time, not of Labour, but of Rest.’

His Life was also very devour and pious, of which more afterward. I mention only in this place, his very [Page 34]devout and frequent receiving the Ho­ly Communion, which is a great Pre­parative to a comfortable Death. I will repeat the Doctor's own Words, which many years ago fell from him to his hearers at the Savoy, and which were verified in him many years after. A worthy receiving of the Lord's Supper (says he) is the best preparative for death. Crucisic. Jesus, p. 557. No man can die uncomfortably, that makes it his business, as often as be comes to this Table, to receive wor­thily. Death cannot hurt him, &c. for by his worthy receiving he hath laid up a good foundation for the time to come, &c.

I shall now more particularly give the Character of this excellent Person, and the kindness I had for him shall not prevail with [...]ne to exceed in his commendation.

First, I shall begin with his Religi­on and Piety towards God, of which he was a very conspicuous Example. His Religion had its full power and fore [...] upon him, it transform'd him in­to the image and likeness of God. It hath always been esteemed safe advice, imitare cum quom tolimus, i. e. to imi­tate him whom we worship. On this [Page 35]account some of the Heathens excused their vices, because their Poets, and men of the Stage, represented their Gods as having practised the same things. He worshipped the true and living God, the holy and mercifull, the God of truth and righteousness, and not only the greatest and most powerfull, but the best of Beings. He was a follower of God, and his Divine Image was fairly stamped and impres­sed upon his Soul. He imitated God in those two things which one of the Ancients tells us will make us like God, viz. speaking truth, and bestow­ing benefits. A man of greater simpli­city and veracity I never knew; and there are multitudes that will witness that he went about doing good. He did vow in his Baptism to renounce the Devil, the World, and Flesh. Some men go no farther. All their Religi­on comes from the Font. This good Man perform'd his Vow, he cast out of himself the Evil One, and renoun­ced all his Works, overcame the World in the noblest sense, and subdued and mortified all the sinfull desires of the flesh. He was a Conquerour, and more than Conquerour. He devoted himself [Page 36]intirely, and without reservation, to the service of his God. It was not only his business, but his choice and delight, his meat and drink. I need not say that he was much in Prayers and Fastings, in Meditation and hea­venly Discourse, very frequent in de­vout Communions, in reading and hearing the Word, in watchings and great austerities. He wisely consi­dered that these were the means, and not the end of Religion; that these are not godliness, but only helps, and the way to it. He arrived at the end of these things. He had an ardent love of God, a great Faith in him, and was resigned to his Will: He had an unspeakable Zeal for his Honour, a profound regard to his Word, and to his Worship, and to all that had the nearest relation to him, or did most partake of his image and likeness. He was a Man after God's own heart. He lived under a most gratefull sense of his Mercies, he was governed by his fear, and had a lively sense of God's special Care and Providence. He had that sense of God's Mercy in giving us his Son to die for us, that it was observed of him, that when he discour­sed [Page 37]of that Argument, he used no measure, no bounds, or limits of his Discourse. His heart was so affected with that Argument, that he cou'd not put a stop to himself. Jesus was his Lord and Master, and he had his Life and Example always before him, and conformed himself to it in the whole Tenour and Course of his Life. His Religion was unaffected and sub­stantial, it was genuine and primitive, and so great a pattern he was, that he might have passed for a Saint, even in the first and best times of Christia­nity.

He was of the Church of England, and a most true Son of that Church, and gave the greatest proofs of it. Far was he from the Innovations of the Roman Church on the one hand, and from Enthusiasm on the other. His Writings are a sufficient proof of this. I very well know that when the Church of England hath been traduced and disparaged, he hath not forborn to make so vigorous a Defence, that he lost a very great Man's friendship by it, and felt the Effects of it af­terwards by the loss of a consider­able worldly advantage, which he [Page 38]would otherwise have flood very fair for. He shewed his Zeal for the Church of England, when she was in greatest danger from many Enemies, especially from the Church of Rome: At that time, when some were so wic­ked as to change their profession, and others so tame as to sit still, and not to concern themselves when the Ene­mies were at the Gates; (for there were too many, that professed to be Sons of this Church, and do so still, who were over-awed, and durst not appear with that Courage which God and all good Men might justly have ex­pected from them) then did this good Man bestir himself, and lifted up his Voice like a Trumpet, and undaunted­ly defended the Church, when she most needed it. God be praised there were others who did so likewise, with great vigour and resolution, and great hazard of their liberty and worldly Comforts. And many of these had the hard hap to be traduced by their lukewarm Brethren, who cry up the Church, as if these were not the ge­nuine Sons of this Church. It hath not been for the advantage of the Church, that those Men have been [Page 39]decried as not genuine Church-men, who have done her the greatest ser­vice; on the other hand, some vaunt themselves to be such, who have ne­ver been any support to their Mother in her greatest distress. There are some of these who are like the Images we see in many Churches, that are so placed in that bending Posture, as if they bore upon their Shoulders the weight of the Building, whereas in truth they are only the fancy of the Architect, and bear no weight at all. The Doctor believed the Doctrine of this Church, obeyed her Injunctions, and conformed to her Constitutions: He admonished and diligently instruct­ed his Charge, kept Multitudes in her Communion, and lived up to her ho­ly Rules, and was ready to sacrifice all that was dear to him in the World to promote the true Interest of this Church. He would not indeed take the Cure of Souls, and then put them out to nurse to some cheap and neg­ligent Curate; receive the profits, and leave another man to take the pains: He would not take a Vicarage, and swear residence before his Ordinary, and afterwards refuse to reside, on pre­tence [Page 40]of some privilege or exempt Ju­risdiction, &c. as very many have done. But a Church-man he was not­withstanding. Indeed the best of men have been mis-represented. And there are a Number of the most useless men, that yet in all places are crying up the Church of England, but have lit­tle regard to her holy Rules. I knew two men of the same Faculty, in the same neighbourhood. They were in their profession very eminent. One of these had the Name of a Church of England man, the other of a Fanatick. And yet it is well known that the first very rarely (if at all) came to the Church or Communion, the other was a great frequenter of both.

The Doctor was a man of very good Learning. He had very good skill in Languages. He had addicted him­self to the Arabic from his younger time; and retained it in good mea­sure to the last. He had great skill in the Hebrew likewise, nor was his skill limited to the Biblical Hebrew only, (in which he was a great Master) but he was seen in the Rabbinical also. He was a most diligent Reader of the Ho­ly Scriptures in that Language in [Page 41]which they were originally written. Sacras literas tractavit indefesso studio. This Dr. Spanheim says of him in his youth; viz. that he was indefatigable in the Study of the Holy Scriptures. He adds that he was then one of an elevated wit, of a mind that was cheer­full, and covetous of making substantial proficiency: And also that he gave a Specimen of it about the year 1659, (when he was very young) by a publick defending a Dissertation con­cerning the Vow of Jephtah, touching the sacrificing his Daughter. This upon his own request and motion he publickly defended with great pre­sence of mind. He had very good skill in Ecclesiastical History, in Con­troversial Divinity, and Casuistical al­so. Perhaps few men in his time were more frequently applied to with Cases of Conscience than the Doctor was. As he had vast numbers of these ap­plications, so many times the Cases were very rare, and surprizing, and such as are but very seldom to be met with. He would often relate the Case to me, and tell me what his opi­nion was, and how he delivered it. I do solemnly declare that I never heard [Page 42]him deliver his opinion, but I was in­tirely satisfied with it. And I did think him as valuable for this skill, as for any other whatsoever. He was a ve­ry constant Preacher. He was very affectionate and lively in his Preach­ing, plain and pathetical; he spake from his own, and pierced the hearts of his hearers. I will not in this place speak of his Writings, I may have oc­casion to mention them afterwards. I shall only say here, that there is a great strain of Piety and Devotion in them, and they are very instructive to the well-disposed Readers. He had great correspondencies with learned Men be­yond the Seas, and was often visited by them, and this preserved in him that readiness which he had in speak­ing the Latin Tongue with considera­ble ease and freedom.

As for his Pastoral care and dili­gence, he was a great Example. He was a pattern to those of the Holy Mi­nistry, whom they might securely follow. He well understood not only the Dignity, but the Duty and Charge of his Holy Function. He had a migh­ty sense of the worth of Souls, and of the great care that is to be had of [Page 43]them. Hence it proceeded that he was ir­reconcilable to Pluralities, and Non-resi­dence; Hence it was that he laboured indefatigably Night and Day: Hence it was that he was so very painfull a Prea­cher, so very hard a Student: Hence it was that he was so very diligent in Catechizing the youth, in visiting the sick, and in all the parts of his holy Office. His heart was wholly set up­on gaining Souls to God. In this work he labour'd incessantly. And those who were thus disposed among the Clergy, he honoured greatly, and served them to his power. A consi­derable number of such Ministers were well known to him, and some among them that were not well provided for. These, upon occasion, he recommended to Cures and Imployments, as he had opportunity offered him from Persons of Quality, who did many times ap­ply to the Doctor on these occasions. And happy were they who took this course, they might securely rest upon his Recommendation. No man was ever more faithfull in this trust; I know not but I may say, no man was more happy than the Doctor in this matter. I have tried him several times, [Page 44]and was not deceived. Had I been Patron of many Livings, I could se­curely have relied upon his Wisdom and Fidelity in disposing them all. He went by a true measure. He looked on a Living (as we call it) as a Cure, rather than a Benefice. He valued the Flock more than the Fleece, and con­sequently preferred those who did the same. On this very account, the Death of the Doctor was a loss un­speakable; and I reckon my self a very great loser upon this account. When he was alive, if I wanted a Parish-Minister, a Curate, a Master of a School, or Chaplain, &c. I was secure, that by him I might be well supplied. His Recommendation weigh­ed more with me than many Hands, than Seals, and ample Forms and Te­stimonials from great Names and So­cieties of Men. I well knew that no­thing could bribe him to commend that Person to a place of trust, whom he did not know to be fit for it. I heartily wish his Example in this were followed. Nor do I think that what I said last is any Digression, when I speak of his Pastoral care. For his care in recommending those only [Page 45]whom he knew to be fit, was an effect of it. It cannot be that he who will commend any person to holy Orders, or the cure of Souls, should have a due sense of the Pastoral care. And I heartily wish that the Clergy would be very cautious whom they recom­mend for Orders, or for Institution; and that College-Testimonials were given with greater care than they have been.

I add, that he had a very great zeal for Reformation. This will be no Commendation of him to the luke­warm, and formal Christians: Nay it will render him less in the eyes of some men, who mightily cry up the Church. And therefore I must ex­plain my self in this matter, lest I be mis-understood, and the Memory of the Doctor suffer upon this account.

When I say that he was zealous for Reformation, I do not mean that he was for reforming or altering the Laws. For though he did not think the Laws immutable, yet did he not plead for the changing them. He was well sa­tisfied in the Laws of Church and State, and was not for Innovations. He was no Enemy to the Constituti­on.

The Reformation which he was for, was such a one as might be consistent with the Law, and indeed was the end of the Law it self. He was very much for a Reformation usquè ad le­gem; and it will be very strange that any considering Man should be against such a Reformation as this; 'tis cer­tain that he that is so, is against the Law at the same time. He was for Reformation of Manners, and a strict regard to the Discipline and holy Con­stitutions of the Church. He lament­ed the Profaneness and Disorders which had broken in among us, and threatned our Ruin. He endeavoured to keep up the Life and Spirit of Reli­gion; and perhaps, considering his pri­vate Capacity, he did as much this way as any man that lived in his time. He never needed any Dispensation himself, and could not without great grief of heart, see the best Laws tram­pled upon by worldly and ungodly Men, or defeated and eluded by the craft and artifices of others. I need make no apology for him, that he was against Non residence and Pluralities, that he was for frequent Communi­ons, and for a strict care in Catechi­zing [Page 47]the Youth. All this is agreeable to the Sense of our Church. And his great Zeal against all profaneness and immorality cannot be blamed, because he was zealously affected in a good mat­ter.

For his Justice to all mankind, he was a great pattern. He gave all men their due, in the greatest latitude of that word. He did not only pay his debts, and discharge his trust, but paid all due honour and respect to worth and vertue, where-ever he sound it. Nothing could render him partial. No friendship, no power, no interest whatever could turn him aside, or so much as set a false biass upon him.

His Charity was Divine, and a migh­ty imitation of the love of God and of Christ. He sought not his own, but with great industry pursued the good of others. There are multitudes alive that have received great rel [...]t and comfort from him He did not spend his time in court and caress, in visiting great Persons, and hunting after Preferment or Applause. He went about doing good. And in this he was indefatigable. His heart was set upon it, and this made him despise the [Page 48]difficulty which lay in his way. Where­ever he went, this was his business and design. His Charity was large, and diffusive. It extended to the Bodies, the Estates, and Souls of Men. He s [...]d and taught; He instructed and comforted, and relieved those who wanted help. I cannot but apply to him what Libanius Sophista Socrat. Apolog. said of Socrates, in his Apology for him. Thus he pleads for him to the Athe­nians his Citizens. Ye men of Athens, (says he in his Declamation) save and preserve [...], i. e. a sincere Friend, a kind Man, a good Counsellor, a righteous Citizen! He could not lead an Army, but he knew how to reprove, &c. Your laws and suffrages are of great value, and Socrates is of no small price, who watcheth those who transgress, reproves the injurious, that dischargeth this publick Office for the City. How many, think ye, that once neglected to educate their Children, by his means took that care upon them? How many that quarrelled with their brethren, did he reclaim? How many that abused their parents, did he bring to do them reverence? They feared the [Page 49]reproofs of Socrates more than the Courts of Justice. They knew they could buy off an Accuser there; but they that did amiss could not escape his reproofs, nor bribe him to be silent. So it was; this holy Man was a great Blessing to the Publick, and more especially to the City, where he reproved the trans­gressors, encouraged the vertuous, directed the scrupulous, and relieved the indigent. Libanius goes on, and represents what Strangers and Fo­reigners would say when Socrates was dead, and what Discourses they should be entertained with, who should come to Athens to see the man, and coming too late for that, shou'd visit his Tomb. One, says he, shall say to another, point­ing at the place, Here he discoursed of Fortitude, and there of Sobriety, and in yonder place of Justice: Here is the place, where he run down Prodicus; and there, where he was too hard for Prota­goras: In another, he overcame Eleius, and Leontinus. I am very sure it may be said of this holy Man, The places may be shewn where he was doing good; where he taught, and where he relieved; where he entred the lists with Papists, and where, with the [Page 50]other Enemies of the Church, where he instructed the Youth, and where he encouraged and directed the youn­ger Christians, and where he exhorted the elder. There are those who can point to the places, and truly say: Here is the Family whom he relieved, and here live the poor Widows whom he provided for; Here is the place where he preached, and where he per­swaded his Auditors to frequent Com­munion, and brought vast Multitudes of Men and Women to constant Atten­dance on that holy Ordinance! The truth is, if the particulars were enume­rated, (I say the particulars of his Charity) they alone would make a Volume.

One piece of Charity deserves to be remembred to his honour, and that was his telling Men of their faults, not only publickly, but privately too. His reproofs may well be reckoned among his Charities. I may truly say of him, as Libanius does of Socrates, [...], i. e. He made those better whom he did bite. He bit and healed at once. There was no gall, no venom in him. It all proceeded from unfeigned Charity to [Page 51]the Souls of Men. He could not suf­fer sin upon his Brother. He had the zeal of John Baptist, and durst and did admonish, and reprove the greatest. Of which matter I could say more than I think is convenient for me to be particular in. In truth he had the Spirit of the Ancient Prophets, and of the Holy Consessours of the Primitive Church. A Man that con­versed with him much, wou'd be sure to hear of it if he did amiss. He was far from slander and detraction, from that lingua tertia, as it is called among the Hebrews, which does three mis­chiefs at once, viz. to the speaker, to the hearer, and to the slanderer. There is that speaketh like the piercings of a sword, but the tongue of the wise is health, Prov. XII. 18. He had the perfect mastery of this member, and used it to the benefit of his Brother. I never knew any Man living that was more stout than this good man in reproving Vice, and in appearing for the Truth; never any Man that was farther removed from flattery and dawbing.

He was a Friend of a thousand. He made little shew, and was sparing in [Page 52]his profession of kindness. But when he had occasion to serve his friend, he was very industrious to do it, and did not think much of pains and la­bour therein. There are multitudes now alive that can attest this.

He was temperate to the greatest degree, I had almost said to a fault. I have often scared that, considering his great and constant labours, he hardly gave himself that refreshment which was fit. He drank very little Wine at any time, and in the latter part of his Life he did upon the matter wholly forbear it. He had benè mora­tum ventrem, as Seneca phraseth it, a Stomach that was well nurtured, not nice or curious; it received the meanest Provision contentedly. After the fa­tigue and labour of the day, he would sup with an Apple or two, with a little Bread, and small Ale or Milk-Water. This he would receive with great thankfulness to God, and great chearfulness among his Domesticks. He was very thankfull to God for a Morsel of Bread, and received the meanest Provision with the greatest expressions of Gratitude. And yet when he entertained his Friends, he [Page 53]did it liberally. He was always least concerned for himself in these things. He very much deny'd himself, but to others he was liberal and open-hand­ed; and rather than the Poor should want Bread, he would fast himself. He led an Ascetick Life, kept under his Body, and with great industry ad­vanced in Holiness, and a Life that was spiritual and heavenly.

For his Contempt of this lower World he hath given sufficient proof. He despised both the sides or appear­ances of it, I mean the Smiles and Frowns of it. It is well known, that when he lived with the Duke of Al­bemarle, he might very easily have made his Fortunes, as we usually ex­press it. Had he made his Court, he could not have sailed. But instead of that, he minded his charge, and the duty of his place. He minded the heavenly Kingdom, and the doing good to Souls. He would often speak very contemptibly of Riches, and de­clare that the whole design of the Christian Doctrine tended to bring contempt upon Wealth and great Plen­ty. He was of opinion, that Riches were (as a great man hath it) impe­dimenta [Page 54]virtutis, i. e. the impediments of virtue; and that a man could ne­ver arrive to any great pitch of virtue, but he must be aut pauper, aut pauperi smilis, i. e. either poor, or like him that is poor, as Seneca hath it.

He likewise despised the Frowns of the World. He met with sore afflicti­ons. The loss of a considerable part of his worldly estate at once, I reckon the least of them. I do not remem­ber that ever I heard him once com­plain, but have often heard him give solemn thanks to God for his good­ness. Some of his Friends would some­times speak their Resentment before him, because he was not better pre­ferred. But he would never side with them; he diverted the discourse, or stopt it, by saying, I shall never want.

He was a most humble and hea­venly Christian; of great patience and resignation to the will of God; a most mortified man to the World, and to all the Glory and Pageantry of it. He led an innocent and inoffensive, and a most usefull Life. He spent his hours well, and lived many years in a preparation for Death and Judgment.

One thing must not be forgotten, and that was his great Meekness under Obloquies and Reproaches, his great exemplariness in forgiving Enemies.

It may perhaps be supposed that he had no Enemies, and it will easily be granted, that he could deserve none. But they do not know this world, that think innocence and usefulness will protect any man against Malice, En­vy, and Ill-will. Nulla unquam magna gloria sine magna fuit invidia, Worthy actions will always be followed with En­vy. 'Tis by Julius Celsus Jul. Cel­sus de vit. J. Caesaris. reported, that when Alcibiades asked counsel of Socrates, what course he should take to avoid Envy, Socrates replied, vive ut Thersites, i. e. live like Thersites. Had he lived a soft and trifling life, he might have avoided it easily: But he did his duty with great exactness, and that was the occasion of Envy. The old Monk, that was asked by a young one how he might pass easily and qui­etly through the world, told him, as one rule, that he should fungi officio taliter qualiter, i. e. That he should not be exact in doing his duty, but do it (as we say) so, so The Doctor could not live like Thersites, he could [Page 56]not do his Masters work negligently, and as this drew many followers and admirers after him, so it did Envy al­so. The truth of the case is this. His exemplary Life was a standing reproach upon those who were negligent, and always trudging after Preferment and Wealth. That some of the worst should endeavour to blacken him, hath nothing strange in it at all. This I am very certain of, that the Clergy of the greatest name, and the most con­spicuous for Vertue and good Learn­ing, had a very great opinion of him.

He forgave his Enemies, and I could never find him in the least disturbed on that account.

He wrote several Books which he published; a Catalogue of them will follow the close of these Papers. He left also many excellent Sermons in MSS. upon the most weighty Sub­jects; particularly upon our Blessed Saviour's Sermon on the Mount, one Volume of which is herewith Printed; the rest will be set forth with all conve­nient speed; and likewise several others as these find encouragement; viz. upon the Parable of the Ten Virgins; the Parable of Dives and Lazarus; seve­ral [Page 57]Sacramental Discourses, &c. For those which are already published, they are well known. There is a great vein of Piety and Devotion which runs through them. They savour of the primitive Simplicity and Zeal, and are well fit­ted to make men better. They are weak men that are much taken with Flourishes and tall Metaphors, with quaint and picquant strokes of wit. His Discourses are all medicinal and healing, and fitted to make the Reader serious and devout. That Food is best which is nourishing, and that Physick which cures and restores. This good man had no greater aim than to do good.

I will say of him, as Pliny did of Virginius Rufus, Tanti viri mortalitas magis finita est quam vita, i. e. His Mortality is ended rather than his Life. He lives and will live for ever; and now that he is withdrawn out of our sight, he will more than ever continue in the Remembrance and Discourses of Men.

His Friends have erected a Monu­ment to his Memory in the Abbey-Church of Westminster. The Reverend Mr. Philip Falle, a Friend of the Do­ctor, hath added the Inscriptions fol­lowing. [Page 58]He might have enlarged this excellent Man's Character further, had he not been confined by the Fi­gure and Dimensions of the Table.

The Inscription on the Tomb-Stone is as follows.

The Inscription on the Monument is this.

α ☧ ω