A SERMON Preached at the FUNERAL OF Sir Willoughby Chamberlain, Kt.

WHO Died at his House at Chelsey, Dec. 6. and was In­terred at the Parish Church of St. James Garlick Hith, London, Dec. 12. 1697.

By JOHN KING, Rector of Chelsey, near London.

LONDON, Printed for Thomas Bennet, at the Half-Moon in St. Paul's Church-Yard, 1697.

TO THE Lady Chamberlain.


ALL who know your Ladyship will easily excuse me for Pub­lishing this Discourse, if at the same time they are acquainted it is done, in Obedience to your Com­mand. But did they know the par­ticular obligations I lie under, they would Tax that modesty, which should suppress it, for ungrateful. Now though I find no small aversion in me to the Publication; yet I find a greater to ingratitude. I have been a Witness of your great Affliction, and if I can do any thing that may be serviceable to you under your pre­sent loss, and grief, if I can Admi­nister [Page] comfort to the Mourner, which is a Special act of Christain Charity, I shall be glad of the occasion, and not value the Censure may be justly due to this hasty and indigested Trea­tise.

That an happiness suitable to your Virtue, and Piety (for I need wish no more) may attend you here, and an infinitely greater crown you here­after, is the Prayer of,

Madam, Your Ladyship's Most Obliged and Humble Servant. John King.


A Preface may seem superfluous, were I not obliged to bespeak your favourable reception of the following Discourse, and your Charitable Judgment of the Subject thereof. As to the former, 'tis needless to alledge it was hastily composed, and not designed to be made publick, you will easily discover that from its incorrectness and imper­fections. But whatever allowances are to be made for them, there are I assure thee none required to the sincerity of the relation. And its brevity is a virtue.

Perhaps some may disapprove of the Texts being taken out of the Apocrypha; but I hope none of our Church will say much on that point, since this excellent Book of Ecclesiasticus is appointed to be read in Churches, for Ex­ample of Life and instruction of Manners, not as a Rule of Faith, which is as much as any Sermon, or mere humane composure can pretend to. And for the Explica­tion of the words, I humbly submit it to better judgments.

The Gentleman here represented was born in the Fruit­ful and Rich Island of Barbadoes, where he had a great Estate; and must be confessed that he had lived as freely, and as much at large (to use the softest terms of the dead) as any who are exposed to the temptations and snares of much Riches, and under the Conduct of little Prudence and Self-Government. So that the former part of his Life was irregular enough; and he can be esteemed but a late Convert.

His Reformation is to be dated from the death of his Son (about eight Months before his own) a great, but I [Page] may say for him an happy Affliction. For that begat in him a visible change, and a Repentance, I hope more early than his last Sickness. Vnder his illness he applied himself to the most eminent and learned in their profession, for his Bodily Cure and Health; and to the great Physician of Souls for his Spiritual: and as his Submission was more regular under the prescriptions of the latter, so I trust was his Success better. His Distemper was lingring, and so afforded him time to further that preparation he had begun; which he did with all visible chearfulness and application. And it was happy that he did so: for his Distemper ter­minated in the heigth of a Lamentable Frenzy. Here I wish I could avoid this dismal Scene, wherein his condition for three days was the most moving and pitiful can well be imagined. He showed such a variety of humours, as was scarce ever seen in one Person in so short a time; for you might discover in the running of a few Minutes, Sorrow and Joy, Fury and Temper, Meekness and Anger, grave Devotion and inconsistent Rovings, and twenty Contra­rieties more, succeeding one another. But the most deplo­rable accident of his Distemper was a most dreadful Cha­stisement of himself, and, as soon as he was sensible, his own­ing God's Justice in that particular.Prov. 18.14. The Spirit of a Man will sustain his infirmity, but a wounded Spirit who can bear?

May all who knew, or heard of him, or shall read his Character, judge Charitably; consider seriously the terror of God's Judgments, and learn from the sudden and ex­treme violence of such Diseases, to take all care of living Holy and Religious Lives, or working out a timely Re­pentance, and not expose Eternity to a fatal and danger­ous surprize of Sickness and Death. And may God's Grace, which maketh small things Instruments of great Good, improve what thou shalt meet with here to thy Spi­ritual Benefit, and then, with me, give God the Glory.

Ecclus. XVI.22. Who shall declare the Works of his Justice, or who can endure them? For his Co­venant is afar off, and the Tryal of all things is in the End.

THese Words of the Son of Sirach, which I am now obliged to discourse on, are my task, not my choice.

They were sometime since mark'd out, and de­sign'd for this occasion, by the Gentleman we La­ment; Probably upon some Meditations he had on a late severe Affliction (that made a mighty impression on him) in the loss of his only Child, which almost as soon as lent him, was snatch'd out of his Arms, by the afflicting hand of Providence.

For accordingly, in the beginning of this Chapter, the Wise Moralist makes excellent reflections, and passes a just sentence on the vanity and unprofitable­ness of abounding in Children; and that there is no reason to desire them, or rejoyce in them, unless they prove good and vertuous. V. 1, and 2. Desire not a Multitude of unprofitable Children, neither delight in un­godly Sons. Though they multiply, rejoyce not in them, except the fear of the Lord be with them.

[Page 2]He proceeds to show that the enjoyment of them is a very fickle and uncertain Blessing; and that it is better for men to want them, than to be afflicted with such as are wicked. V. 3. Trust not in their life nei­ther, respect their multitude: for one that is just is better than a thousand; and better is it to die without Children, than to have them that are ungodly. An Excellent Leni­tive to mitigate the grief of Parents for the early losses of Children, before they can be assur'd, whether they will make a fair and virtuous, or a deformed and vicious figure in the World.

But not to insist longer upon the motive that might induce him to read, and frequently meditate on this Chapter, as I understand He did; or to chuse these words to be enlarged on at present (as if He had some presage and aboding of his severe and astonishing Di­stemper) we who saw this particular instance and work of Divine Justice and Mercy on him; may with great reason use, and with the most sensible empha­sis utter these words, Who can declare the Works of his Justice, or who can endure them? For his Covenant is afar off, and the tryal of all things is in the end.

I need not dwell on a large explication of the words, though the latter part of them is not so plain, as not to need some clearing. An unforced and obvious sense will arise from them by granting they present to our Observation,

I. The Unsearchableness and Terror of Gods Justice, Who can declare the Works of his Justice, or who can endure them?

II. That his Mercies (the result of his Pro­mises and Covenant) are not to be measured wholly from the Good Men enjoy, or the Evil they suffer in this Life; but the next (which is farther off) is the [Page 3] proper season, when we can make a right Judg­ment and certain determination of the state of Man, and of the Justice and Mercy of God in his Misery or Happiness.

And First, Psal. 36.6. The works of God's Justice or his Judg­ments are ineffable, they are to us unfathomable, and like the great Deep.

Whence comes it to pass that all Humane affairs are so full of vicissitude and change, that no Man can in this Life assure himself of the success, or discern the certain event of any of his Actions? No Human design or contrivance though founded upon the greatest rea­son and policy and carried on by the most prudent managment, but may defeat the Contriver. Our foresight is so short, that we cannot tell what will befall us the next minute. We cannot securely pro­vide for our safety. We can neither foresee nor prevent evils that may befall us. We are so subjected to Sick­ness and Death, to Crosses and Disappointments in this World, that our security is owing to the vigi­lance and protection, and our success and all prosper­ous events that attend us, to the guidance and con­duct of an Almighty Providence.

This is that Invisible Power, that disposes and rules all Created Beings; over-rules Human Actions, and is the cause that the Race is not to the Swift nor the Battle to the Mighty.

Now this Providence is that whereby God either foresees or Permits, orders and directs things to a cer­tain end: Which is done oftentimes through so many turnings and windings, and carried on in so dark and mysterious way, and so far above all Humane Scru­tiny, that though it concerns our selves, and our dis­posal in this Life, we are forced with the Psalmist to [Page 4] confess,Ps. 139.6. Such Knowledge is too wonderful for us; it is high, we cannot attain to it.

And the knowledge [...] scarce of any thing is more above us, or more unattainable by us, than of that important day and hour of our Lord and Masters coming in that particular Judgment and Punishment for man's Primitive Rebellion.

To reflect how the Providence of God (who takes care of the meanest of his Creatures, so that not a Sparrow falls to the ground without his advertency) determines the frail lives of men: How strangely dif­ferent and various are the means and works of his Justice in this particular; we may use the Apostle's Exclamation, How unsearchable are his Jugdments, and his ways past finding out?

Indeed so short sighted are we in what may come, or happen, that we are non-pluss'd in our desires, and puzzled in our choice of things in this World.

Quid enim est aliud, senem vi­dere tre­mentem, in­curvum, ca­num, imbe­cillum, in­firmum, quam cer­nere mori­entem vi­vum, aut viventem mortuum. Cic. Consolat.A short Life is often-times, but a long never fails of being subject to Aches, Infirmities, Pains, Affli­ctions, Weakness, and innumerable Evils. So that a long Life under these Circumstances is what no Wise, or Good Man will chuse for Himself, or de­sire for his Friend. Especially if he consider that the longer we Live, the further are we from our desired Haven of Rest and Quietness, and the longer exposed to the tempestuous Billows and Storms of this Life.

For alas! what is it we are so fond of in it? It is full of Wants in the midst of Worldly Plenty; so frail and deficient, that (according to the Psalmist) in our best estate we are altogether Vanity; And the Funeral Office most fitly pronounces, In the midst of Life we are in Death. And we shall readily assent thereunto, [Page 5] upon reflecting that there is scarce a Creature so fee­ble, but may deprive us of this good; and if armed by Providence, the meanest are more than sufficient to effect it. A Fly, an Hair, a Grape-stone (if poor Anacreon's story be true) can extinguish this faint Lamp of Life. And the young Lady, whose inno­cence shields her from the Fatal Sword, shall rather than fail meet with Death at the point of her Needle.

‘Death (according to an Elegant Author) reigns in all the portions of our time.Dr. Tay­lor's Holy Living and Dying. The Autumn with its Fruits provides disorders for us; and the Winter Cold turns them into sharp Diseases: The Spring brings forth Flowers to strew our Hearses, and the Summer gives green Turf to cover our Graves.’

To be short, since in every place and season we are in danger, since every thing, even the necessaries of Life may destroy it, the Air may infect, and our Food surfeit us, how unreasonable is it to build our hopes upon this fickle Life? and how reasonable is it to suppose that which is but as a span long would be even as nothing, were it not wholly supported by an Al­mighty Power and Providence? And as for the va­rious ways and means of our Deaths, they are only open to his Omniscient Eye: So that who shall declare these Works of his Justice?

But Secondly, The Divine Judgments are terrible, The Works of his Justice who can endure?

Though his Compassion and tender Mercies fail not; Though he doth not Afflict willingly, nor grieve the Children of Men; though great be the forbearance and long-suffering of God towards us; yet we may so far abuse his Patience, and receive his Grace in vain, as to render him a God of the sharpest Anger, and highest Resentment. And so he is set out by the Holy [Page 6] Spirit, to be against obdurate and impenitent Sinners. Such will experience him the strictest Justiciary.Heb. 12.29. For our God is a consuming Fire.

The Worm of Conscience that never dyeth, and Flames unquenchable are the instruments of his Justice. Now such a wounded Spirit who can bear? Or who can dwell with everlasting burnings? So that as this wise Author observes there is a due proportion of Mercy and Justice in God. v. 11, 12. Mercy and Wrath are with him. He is mighty to forgive, and to pour out displeasure: As his Mercy is great, so is his Correction also: He judgeth a Man according to his Works.

Now according to our sence of things, it would seem a just and equitable Law, that only Good men should be entituled to Rewards and Mercies, and the Wicked to God's Judgments. And so all Men in this World, as well as in the next, should be happy or miserable, fortunate or unfortunate according to their own deservings.

That the best of Men should fare best, and the worst receive the coursest treatment, any one with­out much consideration would think should best agree with a Mercy and Justice infinitely perfect. But there is nothing more certain than that the dispen­sation of Providence are otherwise, and yet altogether righteous.

For in the general Acts of God's Bounty and Mer­cy, such as our Preservation (which next to our Creation is an instance of the Divine Goodness) the Providence of God is indifferently extended to both parties. And in other subordinate Blessings which conduce to preserving both; both have ordinarily an equal share from our Heavenly Father. He maketh [Page 7] his Sun to shine on the Evil and on the Good, and sendeth his Rain on the Just and on the Vnjust.

Now though such instances do but more illustri­ously declare the Goodness of God: Though to forgive does not interfere with, but rather extols his Mercy: Yet is it strange that his Judgments should be in­differently dispensed to both parties; it is matter of ad­miration to him who is unacquainted with the Oracles of God.

But this difficulty is easily removed by reflecting on the

II. Second, Observable from the words, That the Divine Favour is not wholly to be measured from the good▪ or Evil men suffer in this Life: but the next is the proper season to judge rightly of their Misery or Happiness.

And First, The Divine Favour is not to be mea­sured from the Good or Evil men suffer in this Life. God's Promises and Covenant under the Gospel are afar off, being extended to the Gentiles, as well as the Jews, and respect not barely Temporal, but Spi­ritual, and Nobler Blessings.

For we know the Good and Bad things of this World▪ are promiscuously bestowed by Providence. As no virtuous or Religious qualities can certainly intitle men to the former; So no vicious or Sinfull habits can expose Men inevitably to the latter. Here sometimes▪ Bad Men thrive and Good Men are af­flicted. Here sufferings assault the best of Men, and the best of Causes. To confirm this we can Summon in as Evidence The Glorious company of the Apostles, the goodly Fellowship of the Prophets, and all the Noble Army of Martyrs.

[Page 8]Now that God (who always acts with the great­est Wisdom, and has the most Glorious and just end in all his dispensations) has most gracious designs and intents in the afflictions of his own Disciples the Pro­fessors of his Holy Religion, is a truth not to be doubt­ed; but will be very plain, if we consider the excellent reasons of Humane sufferings: And that they are in the

1st. Place a Mean to try our Sincerity in our Pro­fession, our Patience and submission to God's will un­der them. Not that God (who searcheth all hearts) has need of any means to try our Sincerity or discover the most inward thoughts of Men; or that He who exactly knows our frames, and how we are made and formed, needs to lay open Humane passions and in­firmities; but by these our Christian Faith and hope are exercised, and if sound and vigorous, will bear us up and support us, and will be found in this day of the Lord Laudable, Visitat. Exhorta­tion. Glorious and Honourable. By these Hypocrisy is exposed and laid open, and the World discovers who are stedfast and sincere, and who are treacherous and Apostates to the interest of his Church and Religion. For an Hypocrite has not Patience and Courage to suffer for Righteousness sake. While all things are serene, and calm, while Religion and our Duty to God ingage us in no danger, stand in no opposition to our temporal interest than every Man has Courage enough to be of their side. But if Religion exposes Men to any severe tryals, if it carries any peril or trouble with it, the sincere is quickly discerned from the Hypocrite. So that thus The Lord tryeth the Righteous. Psal. 11.5.

2. As sufferings and judgments are to try our Sin­cerity and Patience, so are they a means of our Con­version and Amendment.

[Page 9]They are God's Messengers sent as the Angels to Lot, to call us out of this Sodom of iniquity, and make us fix our desires on Heaven. Indeed many times afflictions and Crosses are the last means to influence our repentance; so that when the Mercies of God are unable to lead us, his judgments are sufficient to drive us to the amendment of our Lives.

How many has the smart and agony of an acute distemper reformed, who in a constant course of Health and Blessings, were uncapable of any im­pression from the Bible or the Pulpit? How many hath adversitiy, losses of Relations and Estate mollified and made sensible of their Sins, who were like Adders deaf to the voice of the charmer charmed he never so wisely? This God declares was the errand of Troubles to his own People.Hosea 5. For in their Afflictions they will seek me early. And this the Psalmist confesses he found effected in himself.Ps. 119.67. Before I was afflicted I went astray: but now have I kept thy Word.

But 3dly, Judgments are Inflictions which all Men deserve as a just retribution for their Sins and Ini­quities.

To see the Righteous suffer, and Wicked prosper in this World, was the Epicureans chief Argument against Providence; and moved them to attribute all events to a blind Chance, and irresistible Fate.

This made Aristophanes presume there was no God to superintend the World, [...]. Quod si Miundus, &c. because the Bad domineer'd over the Good: and the Heathen in Minutius Foelix to argue If the World were governed by Divine Providence and a Deity, The Tyrants Phalaris and Dionysius had never deserved Kingdoms: The Patriots Rutilius and Camillus had never undergone Banishment; nor Socrates dyed by Poison. And this gave occasion to that in­fidelity [Page 10] the Prophet Malachy mentions,Mala. 3.14, 15. when the People Murmured, It was vain to serve God, because the Proud where happy, yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

Indeed a slight consideration of this is enough to surprize us, as it did divers of the Sacred Pen Men, upon the like Distributions of Providence. Job demands Wherefore do the Wicked live, Job 21.7. become old, yea, are migh­ty in power? The Psalmists passion was raised at the sight of it.Psal. 73.3. I was envious at the foolish, when I saw the prosperity of the wicked. The Prophet questions how these dispensings can accord with Gods Righteousness and Justice. Righteous art thou, O Lord, when I plead with thee: Jer. 12.1. yet let me talk with thee of thy Judgment: Wherefore do the wicked prosper? Thou that art of purer eyes than to behold evil, Habak. 13. and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? But upon closer Thoughts we shall be convinced that these distributi­ons of Divine Providence in the Afflictions of Good­men, and impunity of the wicked are acts of the greatest Mercy and strictest Justice. Which will appear plain if we seriously reflect that the Best of Men deserve the worst Temporal Judgments, and that the wicked consequently deserve greater.

In this World all Mankind are in a State of Sin, whosoever conceives the contrary deceives himself and the truth is not in him. Yea, the best of Men have been grievous sinners; so that the most upright of our kind can only pretend to a comparative good­ness, are only good in respect of those who are more wicked: for in an absolute sense, there is none that doth good no not one; and none that can be called good but God only.

[Page 11]Now let us farther reflect that the wages of Sin is Death, and that Good Men (according to the common acceptation of the Word) are obnoxious, and we shall be fully convinced that crosses and sufferings in this Life are mild punishments even to the Righteous, and the Best deserve the worst of Temporal Judgments.

This no less nor worse a Man than David owns, who confesses his Sins, and acknowledges if God pleases to punish him for them, his Justice cannot be im­peached or questioned. Against thee have I sinned and done evil in thy sight, that thou mayest be justified when thou speakest, and clear when thou judgest. And thus St. Paul vindicates the Divine Justice in this particu­lar, and silences such as murmur against it.Rom. 3.5, 6. But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous who taketh ven­geance? (I speak as a Man) God forbid: for how then shall God judge the World?

So that it is both Just and Merciful in God to af­flict us here. Just to punish us in this Life, and Merciful in that he does it in order to acquit us in the next, which we ought to own as an exceeding act of Grace and Kindness.

The Tenderest Father punishes the very begin­nings of Sin, nips the first buddings of Vice in his Son, and after the Punishment is over is reconciled to him. But if his Vices and Extravagancies become too great, and prove above the corrections of a Fa­ther, he is cast off and dis-inherited.

That our Heavenly Father deals so with us, is a Truth most manifest. The Apostles witnesses, If ye endure chastening, God dealeth with you as with Sons; but if ye be without chastisement, then are ye Bastards and no Sons.

[Page 12]So that when wicked Men pass with impunity here, they are greater objects of our Pity, than our Envy,Psal. 37.1. and we ought not to fret our selves because of evil doers, neither be envious against the workers of Iniquity, who are fattened, Rom. 2.5.6. and appointed as Sheep for the slaughter, and treasure up wrath against the day of wrath, and revelati­on of God's righteous Judgment, who will then render to every Man, Prov. 23.18. acccording to his deeds: For surely there is an end, and thine expectation shall not be cut off. Hence we may raise more comfortable hopes from their severe af­flictions in this World, than from their outward flourishing and prosperity.

Thus we see God's favours and frowns in tem­poral blessings and sufferings, are no rule to measure the Happiness or Misery of Men in the next Life. We must rest satisfied, and suspend our Judgment here: because

Lastly, The Tryal of all things is in the end. The end crowns every Action and Work of Man, and the last and finishing stroak is of mighty importance. As the Tree falls so it lies.

A Sincere Repentance and a stedfast Faith to the last; are necessary qualifications to make an happy Conclusion of this Life, and fit us for that Judgment which after Death is appointed for all Men.

Under their conduct we shall abide with comfort, The great Tryal of things in the End, at that last and general Judgment, and coming of our Lord; a day of joy and comfort to the Godly, but of Terror to the Wicked. Under them, though ever so sharp bodily agonies and pangs conclude this frail Life of Man, Charity will oblige us to Pronounce the end of that Man is Peace.

[Page 13]And I hope Christian Charity will thus judge of our Deceased Friend; Concerning whom I must beg leave to speak a word or two, and so conclude.

In which I shall use all the modesty, and sincerity, that becomes this Place, and my Profession.

I need not acquaint you, that He was a Gentleman born to an ample Fortune and Estate; and became too early perhaps Master both of That and Himself. For he had the Misfortune to lose his Father when young, which affords oftentimes an occasion to young Gentlemen of lashing out into great Excesses. Under such unhappy circumstances it must be an extraordi­nary pitch of Prudence, and an uncommon tendency to Virtue, and inclination to Goodness, that can se­cure and keep Youth within just bounds in this licenti­ous and vicious Age.

But I shall confine my self in what I speak upon this subject to my own knowledge. And if from thence it shall appear, that the last and finishing Stroaks of his Life, be in different Characters, and made a distinct figure from the former part thereof known to some of you, it will (I hope) be owned as an Argument of his Repentance, and a reason for com­fortable hopes to you and all his surviving Friends concerning him. My knowledge of him has been but of late. I cannot say, I intimately knew him, untill his Late affliction and last Sickness. Upon the former, which was occasioned by the Death of his Son, though his grief was great, and he seemed af­flicted to the last degree; yet I must own, I scarce ever met with any one, who expressed himself better on the Duty of Christian submission to God's will; and what good uses we ought to make of such severe Afflictions. And I hope he made a Good use of that; [Page 14] for since that time his Excellent Lady, and the whole Family can bear me Witness they discovered a great change in the choise of his Company, the observing regular hours, the avoiding excesses, the keeping ge­nerally at home, and exercising himself in reading, and in all respects observed in him a far more Serious and Sober deportment.

And to his Last long Illness, when I was frequent­ly called and went to visit and assist him; I found in him, all the Notes and Temper of one truly penitent, and who seriously applyed himself to make his Peace with God, by an Humble Confession, by an hearty sorrow for his Sins, by a Professed Resolution of bet­ter obedience if God should restore him, by a Devout receiving the Blessed Sacrament, and by constant Prayers. Now as to his sincerity in these Duties, and devout performance of them, it is best known to that Omniscient God (who is the only Searcher of hearts) to whom they were offered.

But his generous Oblation and Charity to the Poor when He receiv'd the Sacrament in his Sickness: and the frequent opportunities he took of being Charita­ble at other times, beyond most in the place where he lived (a Duty which Hypocrites commonly fail in as being too chargeable) will strongly plead for his since­rity, will cover a multitude of his smaller sins of failure and infirmity, where-ever that Charity prevails, which is kind, believeth all things, hopeth all things.

Under this head I ought not to omit the mention­ing one act of Spiritual Charity, which he often ex­pressed an hearty desire for, both in Health and Sick­ness. Which was to have a Law made to oblige our Plantations to baptize their Negro Slaves as their French Neighbours did. And so far he pursued that [Page 15] good intention, that he gave strict Orders, and made it his earnest request, to me and others, that the Black who waited on him, might with all convenient speed, be instructed and made a Christian. Now I heartily wish this would prove a Motive to all who are Masters of such People (who are capable of being made Eternally Happy, and Instruments of praising God as well as we) to incline them to have so much regard for the Salvation of Men, as to follow and promote this Christian practice: and to make this Charitable return to those poor Souls whose Bodies labour to enrich them: and whose circumstances be­ing narrow in this, ought to have better provision made for them in the next Life.Matt. 16.26. This would be a most excellent act of Charity, as respecting their Eternal Welfare, which in our Blessed Saviour's esteem is more important than to gain the whole World.

He owned himself a Son of the Established Church, professed a resolution to live and die in her truly Ca­tholick and Apostolick Faith, expressed a just esteem and veneration for all her excellent Rites and Con­stitutions. Now this was visibly enforced by that singular respect, with which he always treated her Ministers and Clergy; and that particular regard he showed with great zeal upon all occasions, for her admirable Prayers and Liturgy, and express'd in the constant use thereof, which he retained to the last minute of his Life: Which I do not speak barely upon my own knowledge, but can confirm by unquestion­able Testimony. And I remember he blessed God that this Love for the best Church in the World (he owned) was mightily promoted in him, from that Orthodox Place of his Education,Christ Church Oxon. which was one of the most renouned Foundations for Learning in this [Page 16] Kingdom,Dr. Fell Bishop of Oxford. and under the Best Governour, that this or any Age produced: But he lamented the opportuni­ty he lost there, as to other Advantages and Im­provements.

Now these and the like, were the result of his de­liberate Thoughts, and sound Mind; before God was pleased to permit his distemper to arise to that height; as to deprive him of his Senses and Reason.

And yet even then in his greatest fits of frenzy he never (that I heard) let slip an Oath, or a Curse. But animadverted upon himself in the severest man­ner, to the Astonishment of those that Administred to him, for his former excesses in that kind; and in all his Lucid intervals was very inquisitive how he had behaved and carried himself; and whether he had offended God by any Indecent expressions; and received the information from those above him, that He had not, with great joy and comfort, and commonly with Blessed be God, or Glory be to God for it. All about him were Witnesses, what constant Confessions of his Faith he made, and what Professi­ons of Repentance and new Obedience he uttered; and so earnest he was in his Prayers to God to restore him to his senses, and forgive him his Sins, that He almost melted those about him into Tears. He de­sired those Reverend and Worthy Persons, who were compassionate Witnesses of his severe distemper, and Charitable assistants to him, frequently to pray by him, and for him, with whom He joyned with all the composed sedateness, and appearing fervency of Zeal. And for some hours before he dyed, he had his perfect reason, which helped him in a regular and well ordered Devotion, and a sensible carriage to the last.

[Page 17]So that if from the end we are to make our judg­ment, and thence to raise our Hopes and Fears, the Tryal of all things being in that; here are strong evidences and good grounds for hopes to all the sur­viving Friends and Relations of the Gentleman to whom we now perform this Charitable Office.

To conclude, let me address to you who hear me, and beseech you to reflect on the terror of God's Judgments, and seriously consider the last account you must give of your Lives and Actions, and advise you to betake your selves vigorously and speedily to the care of that great and important business. Here lies before you an instance of a strong Body and Con­stitution brought down to the Grave in the vigour of his Age, in his full strength, when his Breasts and Veins were full of Blood, and his Bones were moist­ned with marrow. Job 21.24.

Wherefore you that are young, and apt to rejoyce in your youth, and to let your Hearts chear You in the days of your youth, and to walk in the ways of your Hearts, and in the sight of your Eyes. Know that for all these things, God will bring you to Judgment.

And you who are drawing toward the evening, and the day of whose age is far spent, consider, I pray you, it is high time for you to remember your Creatour when your evil days come upon you, and your years draw nigh, when you may say we have no pleasure in them.

Finally, oh that all would be Wise, and seriously consider their latter end, in which is the Tryal of all things.

[Page 18] So teach us, O Lord, to number our days, that we may apply our Hearts unto Wisdom, and receive the recom­pence of reward, thou hast prepared for all thy Ser­vants, who live in thy faith and fear, and die (as we hope our Brother has) in thy Favour. Amen.


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