A sermon preached at the funeral of Mr. Thomas Grigg, B.D. and rector of St. Andrew-Undershaft, Septemb. 4, 1670 by Symon Patrick. Patrick, Simon, 1626-1707. 1670 Approx. 91 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A56693 Wing P838 ESTC R4850 12187538 ocm 12187538 55842

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Early English books online. (EEBO-TCP ; phase 2, no. A56693) Transcribed from: (Early English Books Online ; image set 55842) Images scanned from microfilm: (Early English books, 1641-1700 ; 615:6) A sermon preached at the funeral of Mr. Thomas Grigg, B.D. and rector of St. Andrew-Undershaft, Septemb. 4, 1670 by Symon Patrick. Patrick, Simon, 1626-1707. [4], 59 p. Printed by Robert White for Francis Tyton ..., London : 1670. Reproduction of original in Huntington Library.

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eng Grigg, Thomas, d. 1670. Bible. -- N.T. -- Corinthians, 2nd, V, 1 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-09 Assigned for keying and markup 2010-09 Keyed and coded from ProQuest page images 2010-11 Sampled and proofread 2010-11 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A SERMON Preached at the FUNERAL OF Mr. THOMAS GRIGG, B. D AND Rector of St. Andrew-Ʋnderſhaft, Septemb. 4. 1670.

By Symon Patrick, D. D.

HEB. 13. 14.

Here we have no continuing City, but we ſeek one to come.

LONDON, Printed by Robert White, for Francis Tyton, at the Sign of the three Daggers in Fleet-ſtreet. 1670.

Imprimatur.

Rob. Grove R. P. Humfr. Dno. Epiſc. Lond. à ſac. Dom. Octob. 4. 1670.
To the RELATIONS and FRIENDS of the DECEASED.

TO ſatisfie your deſires, I have tranſcribed this Diſcourſe (as ſoon as my other occaſions would ſuffer) and expoſed it to the publick view. The main Body of it is printed juſt as it was delivered; but I have taken liberty to add the Preface, and ſome part of the Application, which then I was conſtrained to omit. If it prove effectual to the furtherance and joy of any ones Faith; I doubt not, but that very thing will help to mitigate the ſorrow, which you have conceived for the loſs of ſo worthy a Perſon. A man of ſo amiable a temper; ſuch an unbiaſſed judgement, prudent ſimplicity, unfeigned charity, and diſcreet zeal; that it is not to be expected, you ſhould ever think of his departure from us, without a ſigh. But the more uſeful he was to the world, and delightful to you; the greater will your vertue be, in humbly ſubmitting to the will of God: by whoſe order he is removed to a better place. We muſt not teach him how to diſpoſe of us; nor repine at his wiſe appointments; no nor ſuffer the juſt grief which we feel, on ſuch ſad occaſions, to extinguiſh quite our joy in him; who would have us rejoyce in the Lord alwayes. What cauſe we have to do ſo, the enſuing Meditations will in ſome meaſure demonſtrate. Which are plain, but ſolid truths: able to ſupport and ſatisfie our Spirits; if we lay them up, not only in our Memories to keep ſafe, but in our Underſtandings to conſider, and our wills to love and imitate. Let us but often ruminate on them, and preſs them on our hearts, and live by the faith of the Son of God; and there is no diſaſter in the world ſo great, but we ſhall be able, at leaſt, to poſſeſs our ſouls in patience, when it threatens to overwhelm us. Now our Lord Jeſus Chriſt himſelf, and God even our Father, which hath loved us, and given us everlaſting conſolation and good hope through Grace, comfort your hearts, and eſtabliſh you in every good word and work.

Covent-Garden, Octob. 15. 1670. Yours to ſerve you, S. P.
A Funeral Sermon UPON II CORINTH. V. I. For we know, that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens.

THE Apoſtle being, at the time of his writing this Epiſtle, in great troubles and dangers, for the Teſtimony of Jeſus, profeſſes himſelf, notwithſtanding, ſo abundantly ſatisfied with the Miniſtry he had undertaken, that he did not faint at aIl, nor grow weary of it; as you read, in the firſt Verſe of the foregoing Chapter.

That which made him ſo courageous, as to preach, under ſo many diſcouragements (which he mentions, V. 8, 9.) was the ſame Spirit of Faith, which had ever been in the people of God; but was now more lively and ſtrong in him, through the Reſurrection of the Lord Jeſus from the dead, as he tells us, V. 13, 14. For this cauſe, ſaith he, we faint not, &c. V. 16. It was no fool-hardineſs that made them expoſe themſelves to ſo many calamities, but, the belief of ſome better things, which would reward their ſufferings. For our light affliction, (ſaith he, V. 17, 18.) which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. While we look not at the things which are ſeen, but at the things which are not ſeen, &c. And if any one ſhould think, that theſe ſufferings might end at laſt in death, and bring them down to their Graves; he would have them think withal, that it was no great matter. Let theſe Miſeries proceed ſo far, as to take away our lives; this is the worſt of it: the beſt is, We know, that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens. Theſe ſufferings, it is true, may pull down our preſent habitation; but, that is all they can do: there is a better building, which they cannot touch. Beſides, we ſhall be no great loſers, by the demoliſhing of this dwelling; for it is but an Earthly Houſe. Nay, we ſhall be great gainers; for we ſhall the ſooner enter into the coeleſtial and eternal manſions.

THis is the ſenſe of the words: In which, we may conſider theſe three Things.

1. The deſcription which the Apoſtle makes of the preſent ſtate, in which we now are; it is in our earthly houſe of this tabernacle, which muſt be diſſolved.

2. His deſcription of the future ſtate, in which the faithful ſhall be hereafter: they have a building of God, an houſe not made with hands, eternal in the heavens.

3. The Certainty of that happy ſtate: It is a thing as evident, in its kind, as the other is. As we know, that this houſe of ours is to be diſſolved, ſo we know, there is a building of God, when it is thrown down, which ſtands for ever. The one is certain, as well as the other.

Of the two firſt, I have diſcourſed elſewhere, upon the like occaſion with this, that hath now brought us together: Shewing, how poor and mean, the dwelling is, in which our ſouls lodge, while they remain in this world; and what goodly preparations, our Lord hath made for them in the next. There ſeems to be an oppoſition here, of the one ſtate to the other, in five reſpects. 1. We are here only in an houſe; but there is a building for us. 2. This is an houſe of ours, but that is a building of God. 3. We are now but an houſe of a Tabernacle; then we ſhall have an houſe not made with bands. 4. And this is an earthly houſe; whereas, that is in the Heavens. 5. This is to be diſſolved; but that is eternal in the Heavens.

As much as to ſay; We are here confined to a very ſtrait and narrow room; in which, the nobler thoughts and affections of our ſouls, are apt to be choak't and ſtifled. And no wonder, conſidering the meaneneſs of its original, and the poorneſs of its beginning. Our body was once a very ſmall pile: ſo ſmall, that it could be incloſed in our Mothers Womb. Then, and a long time after, our ſouls were ſo pent up, that they could not find themſelves. They were forc'd to ſtay many years, before they could gain ſo much liberty, as to turn about, reflect on themſelves, and know that they had a Being. Nay, ſo pitifully were they cooped up, that the rational Spirit could not breathe, or give any ſign at all of life. And though now indeed this houſe is raiſed and advanced to a greater bigneſs; yet beſides that it is of no huge dimenſions, and a great many years were ſpent in rearing it to ſuch an height; it is but like a Tabernacle. A place, ſubject to continual changes, the Scene of perpetual alterations; by which it hath, both its ſubſiſtence and deſtruction. It is lyable alſo, to outward violence, as well as inward pains and diſeaſes: And at its beſt ſtate, is but a vile and forbid habitation. An houſe of Clay or Dirt; into which it will at laſt be reſolved. It cannot ſtand long, though we under-prop it never ſo much: but, as it calls for daily repairs; ſo in the end, it will utterly fall to ruine.

This is the miſerable condition of ſouls in their preſent abode: which ſhould make them, one would think, not very fond of it; nor to ſet an high eſteem on thoſe pleaſures, which are limited to ſo ſmall a ſpace, and crowded into ſuch a narrow compaſs. Nunquam magnis ingeniis chara in corpore mora eſt. No great Minds ever held their bodies in great eſteem; nor would purchaſe their ſtay in them, at too great a price. They rather groan earneſtly (as the Apoſtle ſpeaks in the next Verſe) when they feel the burdens and preſſures of this ſtate, to be tranſlated to that bleſſed Countrey, where they ſhall be better entertain'd.

For, there all faithful ſouls, ſhall feel themſelves, in fairer, and more ſpatious Manſions: and poſſeſs a building of greater capacity, and larger reception. In which, they ſhall enjoy, as much liberty and freedome, as heart can deſire: ſpreading themſelves in a vaſt and unbounded bleſſedneſs. It cannot be otherwiſe; ſeeing it is a building of God: a Fabrick wholly of his own rearing. And therefore muſt needs be a beautiful and ſtately work; that ſhall bear ſome marks of the excellency of the Builder; and declare the Greatneſs, Wiſdom and Magnificent Goodneſs of our Creator and Redeemer. There can be no time conceived there wherein we ſhall be to ſeek for our happineſs: but at our firſt entrance into that bleſſed place, we ſhall find our thoughts full of God, our hearts exceedingly raviſhed with his love, and all our troubleſome Paſſions, turned into joy, that we have made ſuch a gainful change. Nor ſhall we meet with any thing, either to trouble our delights, or to divert and interrupt thoſe happy enjoyments. We ſhall not ſtand in need of ſo much as meat, and drink, and clothes, whereby we ſupport and repair this preſent Tabernacle: but as that houſe is made without hands, ſo it will ſubſiſt unchangeably without thoſe helps, which we now require. For, it is a building in the Heavens; the dwelling place of God himſelf; Who will one day, refine our very body, and make it like the pureſt Sky: ſo, that it ſhall have no ſpot nor wrinkle, nor any ſuch thing; but be of a clear and tranſparent beauty, like that of the Glorious Body of our Saviour. This will ſecure the incorruption and eternity of it. There will be no heavineſs in it, to incline it to this dull earth again; no ſuch weight, as ſhall ſink us down to theſe lower Regions. But being tranſlated to the Countrey of Spirits, it will become in a manner, a ſpiritual body: which ſhall neither grow old nor ſuffer any decay, but remain in a conſtant youth and freſhneſs eternally in the Heavens.

Theſe are great and glorious things, as I then diſtinctly ſhewed. So great, that they who do not believe them, cannot but wiſh they ſhould be true. For men naturally abhor to think that any thing of them ſhould periſh and dye for ever: and they as paſſionately deſire to be in a better condition, than now they find themſelves. They would all be more happy, if they knew how, than the whole world can make them; and never, by their good wills, have any period put to their enjoyments. Which is the very thing, that the Apoſtle here gives us hope of: the General ſenſe of whoſe words is this. That there is a never ending felicity for good Chriſtians, not only for their ſouls, but their bodies too, in the other world. For their ſouls preſently; in thoſe heavenly Manſions, which our Lord ſpoke of, in his Fathers houſe: and for their bodies, at the day of his appearing again; when he that raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus: as the Apoſtle ſpeaks in Ver. 14. of the former Chapter.

But what certainty is there of ſuch things, may ſome ſay? May we not abuſe our ſelves, if we look for that, which no man ever ſaw? Is not this to build Caſtles in the Air, as the common ſaying is, and to feed our ſelves with vain and empty Promiſes out of our own imagination? Why ſhould we hope for any ſuch Glorious ſtate, who are ſo unworthy even our preſent Being? What made it enter into the heart of man, to think of being ſo happy, and to entertain their minds, with the expectation of ſuch matters, as ſeem too good, and too great, to be true?

The Apoſtle anſwers to ſuch ſurmiſes, here in my Text. We know that we have a building of God, &c. We have good reaſon for what we preach: we do not flatter our ſelves and you, when we ſpeak of theſe things: our hopes are not built on the Sand, or the Air, but ſtand on a firm foundation. We have ſolid grounds for this perſwaſion, and ſuch certain arguments on which to found this belief, that it amounts to a knowledge. We doubt no more of it, than of thoſe things of which we have a certain aſſurance: but as we know, that we muſt dye, ſo we know, by other means, that after we are diſſolved, there is a better dwelling for us. This ſhall be the ſubject of my Diſcourſe at this time. And here are five things worthy of our notice, which make up the evidence, which the Apoſtle had for this building and eternal poſſeſſions in the Heavens.

I. He ſaith, it was a thing known; a matter that was demonſtrable by proper Arguments.

II. A thing generally known; for he ſpeaks in the Plural Number. Not a private Doctrine, but the common ſenſe of all the followers of Jeſus.

III. They knew this ſo, that they made it the ſcope of all their endeavours. That the Particle FOR bids us conſider, which refers to the words immediately foregoing.

IV. More than this; they were ſo ſure of it, that for its ſake, they quitted their preſent dwelling, and ventured their very lives to come at it. For ſo he will tell you, if you look but a little further back to the 16. 11. and 10•h Verſes of the fourth Chapter: of which, he here alſo gives the reaſon.

V. Laſtly, They were ſo perfectly perſwaded of it, that they eſteemed themſelves, in a ſort, poſſeſſed of this building. For he ſaith, 〈 in non-Latin alphabet 〉 WE HAVE a building of God in the Heavens.

I.

I begin with the firſt; the knowledge which the Apoſtles had of this happy ſtate, in a greater freedom and liberty, joy and pleaſure, conſtancy and ſettlement, than our preſent condition affords. It was a matter of certainty, which they made no ſcruple to aſſert. It was not a probable opinion, but an undoubted concluſion. There were ſound Arguments which led them to this ſtrong perſwaſion: neceſſary, cauſes, which made them of this unmovable belief. What they were, muſt be our enquiry at this time. And upon due examination, I make no queſtion, we ſhall find, that their judgement was ſetled upon ſubſtantial Reaſons; and that they did not pretend to a knowledge, without ſuch ſolid grounds, as were able to ſuſtain ſo great a confidence as they expreſs in all their writings and actions.

1. For they knew, that Jeſus their Maſter, who made diſcovery of theſe things to them, had certain knowledge of them himſelf, and could not deceive them. They knew, I mean, that he came out from God, that he deſcended from Heaven, to lay open that place; and ſhew us, what God hath provided there, for thoſe that love him. This was very effectual to perſwade them, of a building of God; becauſe one that came from God, aſſured them of it: and they doubted not of an houſe in the Heavens, becauſe they were told it by one that had been there himſelf, and knew very well the ſtate of that Heavenly Countrey which he deſcribed. He was not like to many idle perſons, who draw Mapps of ſuch Territories as they never ſaw (wherein they paint Chimaera's and whatſoever extravagant fancies come into their minds) but he was acknowledged by more than themſelves, to be a Teacher that came from God, and therefore acquainted with the glory of the other world, and the happy condition, which God intends for ſouls there. This he ſet before their eyes, to their great ſatisfaction; both becauſe the heavenly Countrey was deſcribed by him that had been in it, and, which is more, by him that was the owner and poſſeſſor of it. How could they refuſe to ſurrender their belief to ſuch a perſon? To him that came down from Heaven, even the Son of man who is in Heaven, John 3. 13. That which our Saviour ſaith to Nicodemus, in that place, V. 11. was their aſſurance in all caſes, Verily, verily, I ſay unto thee, we ſpeak that we do know, and teſtifie that we have ſeen. This he told them over and over again, that he had ſeen the Father; that he was the living bread which came down from Heaven; and that thither he ſhould aſcend up where he was before, John 6. 46, 51, 62. and divers other places. Nor did he only ſay it, but he proved it too, by doing ſuch things, as none could do, but one that had the power of Heaven. Which made Nicodemus ſay, John 3. 2. We know that thou art a Teacher come from God: for no man can do theſe Miracles that thou doſt, except God be with him. And the blind man alſo concludes, John 9. 32, 33. That if he were not of God, he could not have done ſuch a thing, as was never heard of ſince the world began. Theſe, and ſuch like wonders, made the Apoſtles cry out, We believe and are ſure, that thou art Chriſt the Son of the living God. Joh. 6. 69. We know, that the Son of God is come, and hath given us underſtanding, that we may know him that is true. This is the true God and eternal life, 1 John 5. 20. And the certainty of this, made them ſure of all the reſt. For, why ſhould they queſtion the words of ſuch a Maſter? Why ſhould they make any doubt of that which was averred by one of ſuch credit? If they queſtioned any thing, it muſt be, whether he came from Heaven or no. But this being granted, they might very well ſay, they knew they had a building of God eternal there. Now of that they had aſſurance, by Voices from Heaven, by Miraculous Works, by his Reſurrection from the dead, and by the Holy Ghoſt ſent down from thence. Before which coming of the Holy Ghoſt, they were confident of this; and therefore much more, after they had received it. For that our Saviour teſtified of them in his Prayer to the Father, before his departure, John 17. 8. I have given unto them the words which thou gaveſt me; and they have received them, and have known ſurely that I came out from thee, and have believed that thou didſt ſend me.

II. They knew likewiſe that this perſon, who could not but ſpeak the truth, had promiſed to purified ſouls, that they ſhould ſee God. It is one of the firſt encouragements, that he gave to them in his Sermon on the Mount, Matth. 5. 8. to become his followers. From whence they could not but plainly diſcern, not only, that there is a felicity hereafter for holy men; but, that it is ſo exceeding great and glorious; that we muſt be very much heightned and inlarged in all our faculties, before we can be capable to enjoy it. We muſt be ſtrangely changed, they knew, both in ſoul and body (neither of which, he promiſed ſhould periſh) before we can be rendred fit for converſation with the Moſt High and Holy One, the bleſſed and only Potentate: who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath ſeen, nor can ſee. For in this body, we cannot bear the ſight of an Angel in his brightneſs. The luſtre of one of thoſe coeleſtial creatures dazzles the eyes of fleſh; and made men anciently think they ſhould exſpire preſently, when they were admitted to their company. The reaſon of which, perhaps was, that they concluded, this earthly ſtate in this corruptible body, was not ſtrong enough, to endure ſuch manifeſtations from above. How can we behold then the Glory of God, unleſs we be made over again, and moulded into a new ſhape? How can we be able to look upon the Splendor of the Divine Majeſty, unleſs all our powers be mightily raiſed; widened, and fortified beyond the higheſt of our preſent conceptions? We muſt ſhine forth as the Sun (according to our Saviours Promiſe, Matth. 13. 43.) in the Kingdom of the Father. That transforming ſight of God (which the Apoſtle ſpeaks of) which ſhall ſo alter our ſouls, as to render us like unto him; muſt be in an habitation, where we ſhall be capable to know more of him, and look longer and more ſtedfaſtly upon him, than we can in this dark and narrow dwelling. For, though it doth not fully appear, what we ſhall be; yet thus much we know, ſaith St. John 1 Epiſt. 3. 2. that when he ſhall appear, we ſhall be like him; becauſe we ſhall ſee him as he is.

III. Of this change they ſaw an inſtance in our Lord himſelf. Whoſe very body, as ſoon as he was raiſed from the grave, was ſo clarified and refined; that they could not but be ſenſible of a marvellous tranſmutation to be made in themſelves, and of a better dwelling, which their ſouls ſhould one day have. Eſpecially, ſince his Reſurrection alſo was the great thing to which he appealed, for a proof of the truth of all his Promiſes. They perceived a manifeſt difference in his condition now, from what it was before; and that his body was become more ſubtil and aiery, than it was when he dwelt among them. For, on a ſudden he appeared in the midſt of them; and again in a moment he vaniſhed out of their fight. His body was now in a preparation to an higher ſtate: and therefore, though they felt really fleſh and bones, yet, he ſhewed them, by the haſty diſappearance of it, into what a pure ſubſtance, it was ſhortly to be turn'd. They ſaw it was to be ſo thin and rarified, that it would be a Spirit, rather than a body; and was to ſuffer ſuch a change, that now it was not fit for them to converſe withal, while they were in this earthly tabernacle. This was the reaſon that he came to them only at certain ſeaſons, and continued not alwayes with them: and that he charged Mary not to touch him (John 20. 17.) as if ſhe mean't to hold him faſt, and keep him with her. For though he intended, to afford them ſome of his company, being not yet aſcended to the Father; yet, he would have her know, they muſt not expect his ſtay with them after his wonted manner; but go to his Brethren, the Diſciples, and ſay to them, I aſcend to my Father and your Father, and to my God and your God.

IV. Accordingly they knew, that he did aſcend up to Heaven, forty dayes after his Reſurrection. For they themſelves ſaw him tranſported thither; and had his own word for it, that he went to prepare a place for them, and would come again, and receive them unto himſelf, that where he was, there they might be alſo, John 14. 3. For this they had alſo the word of two of the Heavenly Court, who ſtood by them in bright rayment, as they gazed upon him when he was taken up, ſaying; This ſame Jeſus which is taken up from you into Heaven, ſhall ſo come, in like man ••• as ye have ſeen him go into Heaven, Acts 1. 10. And how glorious his body was made after he came thither, they alſo very well knew. For St. Stephen, at his tryal, ſaw the Heavens opened, and beheld the glory of God, and Jeſus ſtanding at the right hand of God. This he openly teſtified to the whole Council, before whom he ſtood accuſed, Acts 7. 55, 56. and it ſignifies, the illuſtrious condition wherein he was; for, as he was the Son of man, he ſtood next to the Divine Majeſty, and was arrayed with the glory of God. St. Paul alſo, who ſo little believed Steven's words, that he was conſenting to his death, as if he had been a Blaſphemer; ſaw our Saviour, not long after this, as he was journeying to Damaſcus. But he beheld him in ſuch an aſtoniſhing brightneſs, that it ſtruck him to the ground, and put out his eyes, which were not able to endure the glory of it, Acts 9. 3, 4, &c. Which in his Apology to the people, he calls a great light that ſhone round about him, Acts 22. 6. and in his Apology to Agrippa, a light from Heaven at mid-day, above the brightneſs of the Sun, Acts 26. 13. To theſe two, you may add, the Teſtimony of the beloved Diſciple, who when he was in the Iſle of Patmos, for the teſtimony of Jeſus, ſaw him in a Majeſtick ſhape, and his countenance was as the Sun ſhineth in his ſtrength. And when he ſaw him, he was ſo diſmayed, that he fell as dead at his feet, Rev. 1. 16, 17. By theſe means, they knew to what an amazing glory, they ſhould one day be exalted; a little glimpſe of which in this mortal nature, they were not ſtrong enough to bear.

V. For they knew withal, that their very bodies ſhould be made like unto his. 1. They remembred how he called them Brethren, and told them that his Father was their Father, and his God their God; and therefore doubted not, that what was done for him ſhould be done for them. 2. And how he prayed that they might be with him where he was, and behold (i. e. enjoy) his glory which the Father hath given him, John 17. 24. 3. And how he aſſured them, it was the will of him that ſent him, that every one who ſeeth the Son, and believeth on him, may have everlaſting life, and he ſhould raiſe him up at the laſt day, John 6. 40. Which made the Apoſtle ſay, as you heard (in the Chapter before my Text, V. 14.) they knew, that he who raiſed up the Lord Jeſus, would raiſe us up by Jeſus. 4. And being raiſed up, they knew that they ſhould be carried into the air, to meet the Lord, 1 Theſſ. 4. 17. Now theſe bodies which we wear at preſent, are not of an aërial nature, but altogether of an earthly. They are not fit to be tranſported beyond this lower Region: nor were made to live in any other Element, than that in which they are. Nay, it would be a great terror to us in this body, to be caught and lifted up above; we ſhould be in continual dread of falling down to this earth, whether the heavineſs of them doth incline us. And therefore they muſt be changed, if we go to meet the Lord in the air; as he hath promiſed we ſhall. For the Apoſtle ſaith, he ſpake this by the word of the Lord, V. 15. 5 And he promiſed by the ſame word, that ſo we ſhall be ever with him, Ib. V. 17. Which we cannot conceive how this earthly body ſhould endure. It would ſoon be weary of that ſtrange place: and groan and ſigh there, as much as the ſoul doth here. It would be pined for want of meat and drink, as the Spirit now is often too much ſtifled with them. And therefore, in purſuance of his Promiſe, they muſt be made another kind of bodies fitted to that Countrey, to which they ſhall be tranſported. Where there is no earth, nor water, nor ſuch creatures as live in them; but pure light of unconceivable brightneſs. Laſtly, they knew that the Members muſt needs be made conformable to the head: and therefore his body being glorious, ſo muſt this vile body of ours be made too; as the Apoſtle tells us, Phil. 3. 21. It would be but an ugly ſight among us, to behold an hanſome beautiful face, of the pureſt complexion, joyned to a body black and ſooty, whoſe limbs were all deformed and diſ-proportioned. And much more ill-favoured, to ſee an head of light, gliſtering like the Sun; and all the Members dark as pitch, reſembling this ſluggiſh Earth. They made no queſtion therefore, but that when he ſhould appear again viſibly with them attending on him, they ſhould be conformed to the condition and quality of his perſon; to whom they related as members of his body: that ſo he might be admired in his Saints, and glorified in all that believe. They look't for him to come from Heaven, and faſhion them after his own image: i. e. to make them lightſome, heavenly and ſpiritual; according to the working whereby he is able to ſubdue all things unto himſelf, 1 Cor. 15. 49. Phil. 3. 21.

VI. And this truly they knew, as well as any thing elſe, that he lives for evermore, and can make good his kind intentions and gracious promiſes. According to his own words which he ſpake to St. John when he appeared to him, Rev. 1. 18. I am he that liveth and was dead; and behold, I live for evermore, Amen; and have the keyes of Hell and Death. That he promiſed ſuch glorious things, they were very certain; for they heard him ſpeak them, with their own ears. That it was his goodneſs and kindneſs alone, which moved him, to engage himſelf in thoſe promiſes they were well aſſured, for nothing elſe could perſwade him to it. And that his power was equal to his will, they had abundant demonſtration; for they ſaw him open the eyes of him that was born blind, and raiſe Lazarus out of his Grave, to behold the light of the Sun, and all the beauties of this world. Now, what reaſon had they to imagine, that his goodneſs was leſſened, when his Glory was encreaſed; ſince there is no good man, but is ſtill growing better? Or, how could they ſuſpect any defect in his power, now that he was made Lord of all: and they felt him alſo every where preſent, to work ſuch wonders at their word, that they raiſed the dead to life again, as he himſelf had done? What greater evidence could they deſire of his ability to make good all his promiſes, of raiſing up themſelves to a more glorious life? They might very well truſt his word, that as the Father hath life in himſelf, ſo hath he given to the Son to have life in himſelf, John 5. 26. that be came that they might have life, and that they might have it more abundantly, John 10. 10. and that becauſe he lived, they ſhould live alſo, John 14. 19.

VII. Eſpecially ſince they knew by the ſtrange change that he had wrought already in every one of their ſouls, that he could eaſily do as much for their bodies. It was no harder for him, they knew, to give a luminous body, than it was ſo marvellouſly to illuminate their minds: to turn this earthly houſe into an heavenly, than to fill the ſpirits of common men, with the Spirit and Wiſdom of God. That pureneſs, agility and incorruption of the body which they looked for, was as eaſie to be effected in the twinkling of an eye; as it was for their ſouls, to receive on a ſudden ſuch quickneſs of thoughts, the light of Prophecy, the gift of Languages, and all the other excellent endowments, which they found themſelves poſſeſſed of. He that had converted their minds into a kind of Angelical underſtanding, they knew, could raiſe them ſtill to what degree he pleaſed; and convert their other part into as high a glory. So that the Angels ſhould as much admire the change of the one, as they did of the other; and as now they deſired to look into the goodly ſtate of the Chriſtian Church: ſo hereafter, they ſhould be very much ſurprized with the greater ſplendor of it; when they ſaw the dead raiſed, and made equal to themſelves.

Marcion indeed, and other ancient Hereticks, vilified the body ſo much, that they thought it unworthy of the Care of God. But as Tertullian ſmartly replyed, they loved it too well, though they deſpiſed and undervalued it ſo much: and as for God, he will never deſpiſe the work of his own hands. And it is not one of his ordinary works neither, but the work of his Counſel; The receptacle of a noble Spirit; that which miniſters to the Moſt High, and doth him ſervice; that which is offered and ſacrificed to him by the holy Martyrs; that which the Son of God himſelf did not deſpiſe. Therefore, Abſit, abſit, ut Deus ingenii ſui curam, &c. Far be it from God, far be it from him, to abandon and caſt away the care of his Counſel, and admirable contrivance, the receiver of his breath, the Queen of his Creation, the Heir of his Liberality, the Prieſt and Miniſter of his Religion, the Souldier of his Teſtimony, which witneſſes to him by ſufferings; and, in one word, the Siſter of Chriſt Jeſus, which he hath purchaſed alſo with his blood.

He will not forſake it, and leave it for ever in its ruines. He will make it the ſubject of more of his care, and beſtow on it more of his Counſel. He will make it far better, and turn it into a Nobler Being. And though the Apoſtles did not now feel the beginning of a change in it, as they did in their Spirits: yet, the wonderful advancement which they felt in them, forced them to conclude, that he could as eaſily raiſe and improve their mortal bodies. And it was a proof alſo that he would: for one Promiſe being fulfilled, of ſending the Spirit upon them, it was an earneſt of the other Promiſe, that he would turn theſe earthly bodies into heavenly. Planè accepit & hîc Spiritum Caro, ſed arrabonem, as the ſame Tertullian ſpeaks. The Fleſh it ſelf alſo hath plainly here received the Spirit: but as an earneſt only. What God poured out upon their ſouls, was a pledge of his love to their bodies. Their fleſh hereby received a teſtimony, that it ſhould be made ſpiritual and incorruptible.

VIII. To conclude, they knew likewiſe there had been ſome alteration already made, upon occaſion, in the body of ſome of them, and that others alſo felt an higher elevation of their ſoul. As for the body, St. Steven's face was ſeen, as it had been the face of an Angel, Acts 6. ult. Angelicum jam faſtigium induer at, as the fore-named Author ſpeaks; he had already put on the Angelical ſtate and dignity: he was arrayed, for a time, with their brightneſs and glory. It was not the Author of this Religion only, which was transfigured; but his followers alſo, in ſome meaſure. And as that transfiguration of our Saviour on the holy Mount, was to fore-ſhadow his glory in the Heavens: ſo might this of St. Steven's be, to ſhew what God would do for his faithful ſervants there. St. Paul was more than ordinarily aſſured of it; for he was lifted up in ſoul, at leaſt, to the third Heavens, and carried likewiſe into Paradiſe, as he tells us in Chap. 12. of this Epiſtle. In which places he heard, among the heavenly company there, unexpreſsible words: which it was not poſſible for him to utter, and relate to others; when he came down to conceive with his brain, and ſpeak with his tongue again. But this ecſtaſie of Spirit, or tranſlation of his thither, gave him a high fore-taſte of the bliſs of the coeleſtial inhabitants: And clearly demonſtrated what unſpeakable joy and pleaſures our ſouls are capable of, when they remove into thoſe Manſions; and to what a pitch of glory both ſoul and body ſhall be promoted, at the reſurrection of the dead.

It was manifeſt to them by all theſe means, that he that hath the Son (i. e. effectually believes in Chriſt and is his faithful follower) hath life. And theſe things they have written unto us, that believe on the Name of the Son of God, that we may know, that we have eternal life. 1 John 5. 12, 13. For faith is a certain and ſure way of knowledge, as well as any elſe. And our Faith relies, you ſee, on the Teſtimony of the Men of God: who did not follow cunningly deviſed fables, when they made known the power and coming of our Lord Jeſus, but were eye witneſſes of his Majeſty, &c. 2 Pet. 1. 16, 17. And as St. Paul ſpeaks in Ver. 2. of the fore-going Chapter, had renounced the hidden things of diſhoneſty, not walking in craftineſs, nor handling the word of God deceitfully, but by manifeſtation of the truth, commending themſelves to every mans conſcience in the ſight of God. There appeared nothing of fraud and guile in any of their ſpeeches or actions; but the greateſt ſimplicity, ingenuity and ſingleneſs of heart, that can be imagined. They abominated all diſhoneſt dealing; and did not pretend to receive things from the Lord, when they were but the devices or dreams of their own brains. But, as the Apoſtle tells them in this Epiſtle, Chap. 12. 12. the ſigns of his being ſent of God were wrought among them, in all patience, in ſigns, and wonders and mighty deeds. That which they had heard, which they had ſeen with their eyes, which they had looked upon, and their hands had handled of the word of life, they declared unto the world. For the life was manifeſted (ſaith St. John) and we have ſeen it, and bear witneſs, and ſhew unto you, that eternal life which was with the Father, and was manifeſted unto us. 1. John 1. 1, 2, 3. Let us not therefore be faithleſs, but believe the teſtimony of men ſo well aſſured. For to think, that there is no habitation for us in the Heavens, after we depart from theſe earthly houſes, becauſe we were never there; is as foolliſh and ſenſeleſs, as if a man but poorly bred, and that had never ſtirred beyond the door of his Cottage, ſhould imagine, that all the goodly buildings he hears of at London, or which are ſhown him from the top of an Hill, ſome Miles diſtance from it, are but ſo many Clouds and phantaſms in the Air, and have no real being. Let us but a little awaken our ſouls, to look beyond this houſe of clay: Let us but go out of doors in our thoughts and meditations, ſtretching our minds further than the things of ſenſe; and we ſhall clearly diſcern in this light of God which hath ſhone from Heaven upon us, that there is a far more glorious ſtate, in a building not made with hands eternal in the Heavens. For theſe things ſaith the Amen, the faithful and true witneſs; the beginning of the Creation of God. Rev. 3. 14. Theſe things, ſay the Servants of Chriſt, the Stewards of the Myſteries of God; in all things approving themſelves to be his Miniſters, 1 Cor. 4. 1. 2. 6. 4. We ought therefore to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip. How ſhall we eſcape, if we neglect ſuch great ſalvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us, by them that heard him: God alſo bearing them witneſs, both with ſigns and wonders, and with divers Miracles and Gifts of the Holy Ghoſt, according to his will? 2 Heb. 1. 3, 4.

II.

And that you may be moved to the greater attenſion to theſe things; and not to ſlight the report of our Lord himſelf, and of men choſen of God to be his witneſſes: give me leave to ſpeak a few words of the other remaining Heads (mentioned at the beginning) which will add ſome ſtrength and force to what you have heard.

It is conſiderable then, that this was a matter generally known: a thing wherein they were all agreed. They had a knowledge, as I have told you, of them, and not a meer opinion. It was not only a probable, but a certain truth, which they preached to the world. And yet an opinion that is not private, but common, is very much reſpected, and carries no ſmall Authority with it. We are all very much over-awed by that which is univerſally received: and inclined to follow that, which is every where had in reverence. How much more then, is this to be regarded, and worthy of all acceptation, which ſtands upon ſuch ſolid foundations, and to which there was alſo a common conſent? They were all ſatisfied, that this was the very truth of God; there was no diſpute or diviſion among them about this Doctrine: It was the thing which they had heard from the beginning, that this is the promiſe which he hath promiſed us, even eternal life, 1 John 2. 24, 25. This was every Apoſtles ſenſe; this they all preached; this every Chriſtian believed. It was the common Faith of Gods elect; the common hope of their heavenly calling; and, in one word, the common ſalvation, Titus 1. 1, 2, 4. Epheſ. 4. 4. Jude 3. It was not the belief of St. Paul alone: he was not the only man that publiſhed this glad tydings to the world. But they all heard the voice of Chriſt; they all beheld his glory, the glory as of the only begotten of the Father; they all were witneſſes of his reſurrection; and all felt the ſame miraculous change wrought in their ſouls: and as our Lord prayed, that they might be one, as he and the Father were (John 17. 9.) ſo they unanimouſly delivered that which they received (1 Cor. 15. 3. 11.) and preached this hope of the Goſpel to every creature which is under heaven. Col. 1. 23. teaching every man in all wiſdom, that they might preſent every man perfect in Chriſt Jeſus. Whereunto I alſo labour (ſaith the ſame Apoſtle) ſtriveing according to his working, which worketh in me mightily. Ib. V. 28, 29.

This ſhews, that they had no ſlight and ſuperficial thoughts of the life to come; but that they were exceeding ſerious in the belief of it, being rooted and grounded in this truth. Which will more fully appear, if you go on to conſider,

III.

That they knew theſe things ſo clearly, and were ſo abundantly ſatisfied in the certainty of them, that they made them their ſcope and their aim, to which they directed, and at which they levelled all their deſires and endeavours. This the Particle FOR puts us in mind of; which ſends our thoughts back to the words before, and gives us an account of that character which we there find of the Apoſtles of our Lord; who looked 〈 in non-Latin alphabet 〉 . not at the things which were ſeen, but at the things which were not ſeen. They were ſo perſwaded of this happy ſtate hereafter, that it was alwayes in their eye; and they made it the mark to which they bent all their thoughts, deſigns and labours. They ſlighted and trod upon all other things, in compare with this; which they valued infinitely above all the contentments and ſatisfactions of this preſent life. There were none of them, that ſtudied to make any purchaſes in this world, to lay to their earthly houſe. They had no deſigns to grow rich and great; to provide themſelves with fair eſtates, or to raiſe themſelves a Name and a praiſe among men. They did not follow the pleaſures of this world, nor contrived how their body might enjoy its eaſe, and take its fill of ſenſual delights. No; though they wrought Miracles with a word of their mouth, they never employed any of them for their temporal gain and advantage. Silver and Gold they had none, though they were inriched with all the gifts of the Holy Ghoſt. They healed all manner of Diſeaſes, but received nothing for the Cure. They ſpoke with Tongues, taught Myſteries, inſtructed men in heavenly knowledge; but freely they received, and freely they gave to all their Diſciples. None of them ſought to advance himſelf to the degree of a Noble man, or a Ruler of this world. None of them laboured ſo much, as to ſettle himſelf in a competent Eſtate: but they went up and down, as their Maſter did, and had no certain dwelling-place. They ſought only for this building of God, which is above: the inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in Heaven for us. This was all the poſſeſſions that they aimed at. They had nothing in their thoughts, but to go to Jeſus, and to carry others along with them, to thoſe coeleſtial Manſions where he is. A great token of the ſincerity of their belief: a manifeſt demonſtration, that they thought themſelves ſure of what they preached. For otherwiſe, they would not have been ſo fooliſh and unthrifty, as not to have made ſome preſent temporal benefit, of that great knowledge and power, wherewith they were endowed.

IV.

But more than this: they were ſo ſure of this building of God in the Heavens, that they endured all ſorts of miſeries and pains in this life, meerly in hopes and expectations of it. So St. Paul tells us, as I noted before in the fore-going Chapter: and gives us a more particular account of his ſufferings whereby he approved himſelf a Miniſter of God, Chap. 6. 4, 5, 8, 9, 10. and afterward a larger Catalogue of them, Chap. 11. 23, 24, 25, 26, 27. Which when you have read, you will not doubt, but that they knew whom they had truſted (as he ſpeaks in another place, 2 Tim. 1. 12.) and were perſwaded, that he was able to keep that which they had committed unto him againſt that day. They expoſed this houſe, I mean this Body, wherein they were, to all the injuries and violence of an angry world. They regarded not what breaches were made in it by cruel hands. They ſuffered it to be rifled and ſpoiled of all its goods. They let it be ripped up and laid bare, that men might ſee into the ſincerity of their hearts in this belief. Nay, they cared not though it were pulled down, and laid even with the ground. They let fire be ſet to it, and contentedly ſaw it turn'd to aſhes. Which they could never have conſented unto, if they had not been aſſured of a better habitation, a building of God, eternal in the Heavens. Were they, think you, the only fools, who knew not what was good for themſelves? Were men of ſo great knowledge, can you imagine, deſtitute of ſo much Wit, as not to underſtand the value of life? Were they ſo groſly ignorant, as not to know, that pleaſure is better than pain? And a poor houſe, better than none at all? What ſhould make them then forſake the common ſenſe of mankind, who by all means labour to preſerve life, and ſeek to maintain the comforts and enjoyments of it; unleſs it were this belief, which I ſpeak of, that they ſhould gain a more happy life, by leaving this, and make an exchange of a mean and contemptible dwelling, for one more honourable and glorious? It was not a fancy, that could prevail, with ſuch wiſe men as they appeared, againſt ſenſe and bodily feeling. Though fools may careleſly throw themſelves into dangers, yet we cannot conceive how men of ſuch divine reaſon, could ſupport themſelves by meer imagination, under ſo many dreadful ſufferings. We muſt rather conclude, that it was the preſence and real poſſeſſion of ſome great good, infinitely ſurpaſſing all others, which made them quit ſo eaſily, that which others hold ſo faſt; and endure ſo conſtantly, that which others ſo ſolicitouſly labour to avoid. And it is conſiderable, that they not only ſuffered all the torments the world could inflict; but under-went them with great patience, and admirable quiet of mind. Nay, they endured, not only with patience, but with joy: nay, counted it all joy, when they fell into divers tryals. And more than this, they gloried in tribulations: nay, eſteemed it as a gift on the behalf of Chriſt, not only, to believe on him, but to ſuffer alſo for his ſake. As if they had looked on their ſufferings, with the ſame eye that they did on their coeleſtial habitations: which they made account were a gift, a grace and favour of God to them. Nor was there any of them otherwiſe minded: but they all departed from the preſence of the Council where they had been beaten, rejoycing that they were counted worthy to ſuffer ſhame for his name, Acts 5. 41. and (as St. Paul teſtifies of himſelf) none of theſe things moved them, neither counted they their lives dear unto themſelves, ſo that they might finiſh their courſe with joy, Acts 20. 24. There was not one of them that ſhrank back, when his life was in danger, and would not leave his poſſeſſions here: which we may well think, would have hapned, if they had not verily believed as they ſpake. Some or other of them would have diſcovered the fraud, if they had gone about to abuſe the world. A Rack would have made them ſpeak the truth: a Gibbet, the Fire, or ſome other torture, would have drawn from them another confeſſion, if they could have ſaid any thing but this; that the crucified Jeſus was alive again, and was gone to Heaven, and lived for evermore, and had all power in Heaven and Earth, and would receive their Spirits, and raiſe their dead bodies, that they might live and reign for ever with him, in the high and holy place where he is. But in this they all agreed, to lay down their lives, and ſuffer themſelves to be caſt out of their preſent dwellings: which was a ſign they had good ſecurity given them of enjoying everlaſting habitations (as our Saviour calls them, Luke 16. 9.) which no power on earth can touch. And that brings me to the laſt thing: the Apoſtle took his ſecurity to be ſo unqueſtionable, that he ſaith, 〈 in non-Latin alphabet 〉 , we have a building of God.

V.

They were ſo ſure of this, that it ſeemed to them, as if they had this houſe not made with hands, in preſent poſſeſſion. They ſpeak as men that belong to two Countreyes, and have eſtates in this, and in another Kingdom: who, if they leave one; are owners of Lands, Revenews, and Houſes elſewhere. Such men may ſay, we have a building, and ſtill go to their own; when they have left or loſt one of their habitations. Though they cannot dwell in both their houſes at once, yet they call them both theirs. And when they remain in one, they reckon the other their own; though it be at a diſtance from them, and they muſt travell a great way before they can be in it. In this manner the Apoſtle diſcourſes of their habitation with God. He made account it belonged to them, and might be called theirs; though they lived as yet in another place. For, 1. They had a right and title to it. And 2. They had good Deeds and Evidences (as I have told you) to ſhew for it. 3. Which proved, that it was ſetled on them by the Will and Teſtament of Jeſus Chriſt their Lord and Maſter. 4. To which they had the witneſs of the Spirit in their hearts; which was the Earneſt of the inheritance, whereby they were ſealed to the day of redemption. 5. So that in concluſion, they might lay claim to it when they departed this world. They might challenge it as their own, and lay hold on eternal life; by vertue of his Promiſe, and that Teſtament of his, which he had written and ſealed with his own blood, and further confirmed by his Reſurrection from the dead, and the Holy Ghoſt ſent down from Heaven. And therefore our Lord himſelf uſes the ſelf-ſame language; aſſuring his Diſciples, that his Doctrine being heartily received, was a feed of immortal life in them; and knit them ſo to himſelf, that they could no more periſh, than He who lives for ever. Verily, verily, I ſay unto you, he that believeth on me, hath everlaſting life. Who ſo eateth my fleſh and drinketh my blood, hath eternal life, and I will raiſe him up at the laſt day. He dwelleth in me, and I in him. As the living Father hath ſent me, and I live by the Father: ſo, he that eateth me, even he ſhall live by me. John 6. 47. 54, 56, 57.

USE.

The proper Uſe of which Doctrine, is contained in thoſe words of this Apoſtle, 1 Cor. 15. ult. Therefore my dearly beloved Brethren, be ye ſtedfaſt, unmovable, alwayes abounding in the work of the Lord, foraſmuch as ye know, that your labour is not in vain in the Lord. Which words inſtruct and put us in mind, 1. That we muſt work in this earthly houſe wherein we dwell. We are in a place of labour, and not of idleneſs and ſport. There is ſome ſerious buſineſs, in which we are to be imployed, if we mean to approve our ſelves good Tenants to the great Lord of the world, and be preferred by him to better poſſeſſions. 2. And that this work is the work of the Lord, which we muſt carefully attend; or elſe our pains and travell is but a buſie idleneſs. We were not ſent hither, only to toil and ſweat for the goods of this life. Nor do we acquit our ſelves like honeſt men, meerly by diligence in the works of our Calling, and making a careful proviſion for our ſelves and families. But our buſineſs is, to mortifie all immoderate deſires after riches, or any other earthly enjoyments: to purge our ſelves from covetouſneſs; from luſt; from intemperance; from envy and wrath; from pride and uncharitableneſs, and all other ſins: to acknowledge the bounty of our Creator and Redeemer; to live by faith in God; to love him above all things; to reſign our ſelves intirely to his wiſe and holy will; to imitate him in doing of good; and faithfully to acquit our ſelves in all other duties which he expects from us. For as he is a good Tenant, who performs his contract and makes good the Covenant, that is between him, and the perſon of whom he holds: ſo he is a good Chriſtian, who uprightly and ſincerely endeavours to perform the duties, wherein he ſtands engaged to our Lord; by whoſe will he hath promiſed to be governed, and not by his own. We are all bound to him in a very ſacred Covenant; and ſtand obliged to him in ſeveral ſervices. If we deſire then, to have his favour, and hope for a kind reception by him into a better habitation, when we remove from hence; let us tye our ſelves ſtrictly to the work which he hath preſcribed us, and uſe our beſt diligence, that we may never violate the bonds that are between us. For which end, it highly concerns us, to remember the Vows we made at our entrance into his ſervice; to read often over the tenor of the Covenant, which we then ſigned and ſealed; diligently to peruſe thoſe Sacred Writings, to which we have conſented; and to underſtand compleatly the bleſſed Goſpel of Chriſt, which tells us, that not every one who calls him Lord, Lord, ſhall enter into the Kingdom of Heaven, but be that doth the will of his Father which is in Heaven. Which will he hath faithfully reported to us, and aſſured us, that he is the way, the truth, and the life: whoſe Doctrine and example, if we follow not, we vainly hope, to inherit the Kingdom of God. In ſhort; there is great reaſon we ſhould work, becauſe we expect ſome reward; and that we ſhould do his work, and live up to the Rules of his Religion, becauſe we expect this Reward from our Lord. Nay, 3 We muſt be abundant in the work of the Lord; labouring to purifie our ſelves as he is pure, to be merciful as he is merciful, and to be filled with all the fruits of righteouſneſs, which are by Chriſt Jeſus, unto the glory and praiſe of God. The reaſon is, becauſe we expect ſuch a great and plentiful reward from our Lord; who hath given us exceeding great and pretious promiſes, that by theſe we might be partakers of a divine nature, having eſcaped the corruption that is in the world through luſt. And therefore giving all diligence, add to your faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temgerance, patience; and to patience, godlineſs; and to godlineſs, brotherly kindedneſs; and to brotherly kindneſs, charity. For ſo an entrance ſhall be miniſtred unto you abundantly, into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. And, I may add, that if theſe things be in us and abound, they will highly raiſe and enoble our natures, before we arrive at thoſe heavenly places. For this poor earthly houſe, wherein we now are, will by this means be turned into a goodly Temple. So this Apoſtle calls even the body of holy Chriſtians, the Temple of the Holy Ghoſt. 1 Cor. 6. 19. What a glorious change is this? What a ſtrange alteration doth the new Creature make? Corpus iſtud, Platonicâ ſententiâ, carcer, Apoſtolicâ, Templum, cum in Chriſto eſt, as Tertullian ſpeaks in his Book of the Soul. This body, which, in the Platonical opinion, is but a Priſon; in the Apoſtolical is a Temple, when it is in Chriſt. When our Lord poſſeſſes and governs it, he elevates the condition of this vile body, even while it is upon the earth. He makes it a place where God dwells; where God is worſhipped and glorified; where God appears and manifeſts himſelf. What a ſtrong invitation is this to all that believe, to turn from every evil way; and to be holy, as he that hath called us is holy, in all manner of converſation? Whereby they will be turned into ſuch beautiful and glorious Tabernacles, as to become the habitation of God through the Spirit. 4. And what can more powerfully move us, than all theſe conſiderations, to be ſtedfaſt and unmoveable in the work of the Lord; if any temptation aſſault us, and begin to ſhake the conſtancy of our Chriſtian reſolution? The Apoſtle might well beſeech us to ſtand faſt, as a body doth that is firmly ſeated upon a good baſis and foundation; for we know, ſaith he, that our labour ſhall not be in vain in the Lord. As we know, that the temptations which flatter us, are very inviting to our fleſhly appetites; as we feel the allurements of the pleaſures and advantages of this world: ſo we know, if we be believers, that there are infinitely better things to counter-ballance and weigh down the faireſt of all the temptations, which ſollicite us. We are aſſured, if we keep our ſtation, and preſerve our ſelves holy and undefiled, that we have a building with God, that is unmoveable and cannot be ſhaken. Let us keep our ſelves therefore in our ſeat; let us not be moved by any of the enticements of the world, nor by any ſhock which violent hands may give us: for we are built upon the foundation of the Apoſtles and Prophets; who were ſent by the will of God, according to the promiſe of life, which is in Chriſt Jeſus. Epheſ. 2. 20. 2 Tim. 1. 1. Our hope ſtands faſt; let us do ſo too: and building up our ſelves in our moſt holy faith, praying in the Holy Ghoſt, keep our ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life. Jude 20, 21.

There are but theſe three things, my beloved, to be done, for the attaining of this heavenly condition. Firſt, Strongly to believe, that there is ſuch an happy ſtate. Secondly, To believe, that they only ſhall enjoy it, who love God, and live in obedience to the Goſpel of Chriſt. And Thirdly, To be led by this faith, and act according to the neceſſary direction of it. Now how eaſie is that, when we have convinced our ſelves thoroughly of the two former? All the difficulty and labour, is to believe ſeriouſly, and ſtedfaſtly to perſwade our ſelves of the truth of thoſe things which God hath prepared for thoſe that love him. When they are become ſenſible to us, and we look conſtantly for the mercy of our Lord unto eternal life; we cannot chuſe but endeavour to attain them, more than the beſt condition that this world affords. And when we ſee, that they cannot be poſſeſſed without an holy life, what ſhould hinder us from having our fruit unto holineſs, whoſe end is everlaſting life?

It is manifeſt, that as the nature of man is formed to chuſe that which is deemed good, and to leave and eſchew that which is apprehended to be evil: ſo it is made to preferr a great good before a little, and to abandon a trifling enjoyment, if by that means we may eſcape a ſore miſchief, and gain a more noble and illuſtrious happineſs. Now it is no leſs apparent, that a Royal Pallace is more deſirable in all mens eyes, than a little hovel of Turf and Straw; an everlaſting building, that will need no repairs, nor ever fall to the ground, to be choſen before a tottering frame, which every guſt of wind ſhakes, and muſt ſhortly tumble into the duſt upon which it ſtands. What is the matter then, that men preferr the condition of a Beggar, before that of a Prince? That they ſet their hearts upon that which is built upon a dung-hill, before that, whoſe foundations are in Heaven, and ſtands upon the immutable Promiſe and Power of God? I mean, that the pleaſures and enjoyments of this life, gain an higher eſteem in their thoughts, than the delitious joyes of the world to come? And the dull entertainments of this body, are advanced and lifted up to an higher place in their affections, than all the entertainments of the ſoul; yea, and thoſe which God hath provided for the body it ſelf, if we would manage and order all its deſires, according to his holy will? There can no cauſe be aſſigned of this prepoſterous choice, but only this; that they feel theſe preſent things, but have no feeling of thoſe that are to come. They let ſenſe prevail above faith: and what here addreſſes it ſelf to them, they receive with a greater affection, than they do the reports of thoſe heavenly things, which our Saviour hath brought to light by his Goſpel. They taſte the pleaſures of meat and drink, and all the enjoyments of a fleſhly Nature; but have little or no relliſh at all of thoſe delights which are ſpiritual: for the hope of which, our Lord and his Apoſtles deſpiſed the other, as not worthy to be compared with the pleaſures that are at Gods right hand for evermore. They feel this Body wherein they now are; and though it be heavy and burdenſome in ſome conditions of life, yet it is better a great deal than none at all. And ſuch the heavenly building ſeems to be: becauſe our ſouls are not united to it, and have no ſenſe of it; but look upon it, as a thing that is not, and never ſhall be beſtowed on them.

We muſt perſwade our ſelves then of the reality and certainty of the ſtate which is to come: we muſt labour to touch it, and live in a conſtant ſenſe and expectation of it. By faith we muſt bring our minds to ſome ſuch union and conjunction with that houſe not made with hands, as they have with this tabernacle wherein they now inhabit.

We muſt let our thoughts, as they ſay, dwell upon it: for though a thing be never ſo certain in it ſelf; yet, if we do not apprehend it ſo to be, it will no more move us, than if it were not at all. And according as the reaſons and motives that we have of faith, are little or great: ſo will our perſwaſiſions be weak and feeble, or ſtrong and powerfull. If we would have our Faith then do any thing worthy of the Goſpel, and produce any good effects in our hearts, we muſt firmly lay the grounds of it; and keep them alwayes viſible, naked and bare to our eye; and we muſt often look upon them, and diligently conſider them: elſe all that we build upon it, will ſhake and waver; and be apt, upon every temptation, to be overthrown. That is, we muſt conſtantly repreſent to our ſelves the Lord Jeſus, as the firſt begotten from the dead, and the Prince of the Kings of the Earth; as gone into the Heavens, and there ſat down at the right hand of the Throne of God, Angels and Authorities and Powers being made ſubject to him; as the Lord of life and glory, who is gone to prepare a place for us, and will come again and receive us to himſelf, that, where he is, there we may be alſo. Then will theſe ſpiritual things be as much valued by us, as now they are deſpiſed: and we ſhall as much ſlight all theſe bodily enjoyments, as now they are overprized. We ſhall not conſent, for any good in this world, to loſe our portion with him; but chuſe rather to dye a thouſand deaths, than not receive the Crown of life. In ſhort, the Faith of Chriſtians will then be able to do, as much as Senſe now doth.

As that now diſparages and thruſts by the things of Faith, becauſe they ſeem Nothing or Uncertain: ſo Faith will put by all the temptations of ſenſe, and bid them ſtand aſide, becauſe it apprehends coeleſtial things to be ſure and certain too. For if they appear as real and certain things, they muſt as I told you, be preferred; becauſe they are infinitely better than all other, and have nothing to diſparage them, but only their ſeeming uncertainty. They will undoubtedly make us do and ſuffer the will of our Lord with all chearfulneſs and patient perſeverance, while we are here; and make us ready to go from hence with the like cheerfulneſs, when or howſoever it ſhall be his will and pleaſure to call for us.

And what if he ſend for ſome of our Friends and dear relations, to come away before us? Will not the belief of theſe things, make us with ſome cheerfulneſs or contentment reſign them to him? There can be no greater comfort than this Diſcourſe, againſt the grief we are apt to conceive at their departure. For death is but the pulling down of an earthly houſe, that they may paſs out into an heavenly. And it is not the going of our Friends quite away, but only their going before: and if they be godly, they are gone into a better dwelling. Why ſhould we mourn then immoderately, as thoſe that have no hope? Would we not have our Friends advanceed? Do we grieve that they are poſſeſſed of a more plentiful eſtate? And weep perpetually, that they live like Kings, and reign with Chriſt in glorious Pallaces? O let not the tears flow too faſt. Look upon the Heavens, and dry your eyes: for out of an earthly hole, all purified ſouls take their flight above thoſe ſpatious Vaults. From cold, hunger, thirſt and nakedneſs, they go to a place, where there are none of theſe neceſſities. Would you have your Children lye alwayes in their ſwadling-clothes? Or, when they are grown bigger; do you deſire they ſhould alwayes go in their ſide-coates? Do you ſigh to ſee them beyond their non-age, and grown to the ſtate of men and women? Would you have them return to their infancy again, and become little children, meerly that you may play with them? Why do you take it ill then, that your Friends are grown to an higher ſtature? Why do you lament ſo heavily, that they are ſtript of their raggs to put on richer apparel? Why do you not rather comfort your ſelves, that they are in the condition of Angels, and numbred among the Sons of glory; being entred into the family of God above, in the Court of Heaven? Conſider I beſeech you, that too long continued bewailings of the loſs of our holy Friends, doth betray our Ignorance or forgetfulneſs of the glory of the other world. It is a ſign we do not know, or elſe not think of, that which the Apoſtle here preaches. We are but in a dream of happineſs all this while, and ſee but the ſhadows and images of it. There is little or nothing of this felicity which we touch and feel; or that ſtrongly affects our heart. For if it did, we ſhould be ſatisfied; both becauſe they are gone to it, and we may one day follow them. If they loved our Lord in ſincerity, he hath better provided for them, than if they had ſtaid in our company. And if we love him too, and ſo be perſwaded of his love to us; they are but poor thoughts that we have of him, which cannot ſupply the place of a Friend, a Brother, an Husband, or a Wife: and but low thoughts that we have of his happineſs; if there be not a great deal more in it to quiet and compoſe us, than there is in the loſs of any thing in this world to trouble and diſturb us. It was a notable ſaying of one of the Antients; that the ſouls of Philoſophers have the Body for their houſe, but they that are ignorant, enjoy it but as their priſon. The truth of which is too apparent. For the unbelieving and ungodly are ſhut up cloſe in their Bodies: and fettered within thoſe walls of fleſh. They are tyed to them by as many chains, as they have Members: and have no other light, but what comes in at the holes of their eyes; no other comfort, but what they receive by the means of the reſt of their bodily ſenſes. Whereas all faithfull ſouls enjoy a greater freedome. They can go out of doors, and are at liberty to walk abroad, and take a view of unſeen enjoyments. They can look up a while to the higheſt Heavens; and behold, in the light of God, the glory of our Lord, the innumerable company of Angels, and the Spirits of juſt men made perfect. The ſhorteſt glimpſe of whoſe happineſs, is able to cheer and refreſh their ſouls in the moſt diſconſolate condition. And if they can but think of their Friends departed, as Members of that bleſſed Society; the remembrance of them, will never fail to be accompanied with ſuch a taſte of joy, as ſhall take away the bitterneſs of all their ſorrows. Into that glorious aſſembly of Saints, our good Friend, I make no queſtion is gone; whoſe earthly houſe we come here to lay, for a time, in its Grave. In whom, you might have ſeen an example of the force of this Divine Faith; which as it was the guide and principle of the actions of his life: ſo it was the exceeding joy and comfort of his heart at death. For that he ſeemed to fear no more, than he did his ſleep. He went as willingly out of this body, as he was wont to do out of his own houſe into this place, the Houſe of God: and left the deareſt relations with ſuch ſatisfaction, as if he were taking a journey to them. A very noble degree of Chriſtian confidence! And yet no more, than might be expected to wait on a long train of other excellent qualities, which were eminent in him. Of which, if I proceed to ſpeak a few words, not meerly to comply with Cuſtome, but to furniſh you with a worthy example; as I am ſure I ſhall not wrong the truth: ſo I hope, I ſhall as little vex your patience.

THere are none here, I preſume, that think it a crime, to praiſe thoſe that highly deſerve it: nor are of their humour, who make a ſcruple, to commend the dead, though they make none, to diſcommend and calumniate both dead and living. 〈 in non-Latin alphabet 〉 , &c. (as the Apoſtate Emperor ſpeaks; for this is no new Vice) If there be an occaſion for reproaches, or for Cavils, there are alwayes thoſe ready, who will not be ſparing of them: but if there be an occaſion given to commend another, they can find no tongue for that imployment. Nay, they look upon it, 〈 in non-Latin alphabet 〉 , as if it were but a piece of profuſeneſs, and an unthrifty vanity: ſuch a ſuperfluous expence, that it is one of their vertues to ſave themſelves that coſt and charges. But Good Men think, that it is far more pardonable, to praiſe the truly Vertuous even above their merits; than to be alwayes carping at others, and back-biting them, though they ſhould deſerve ſome reproof. For my part, I ſhall not willingly fall into either of theſe guilts. As I have no diſpoſition to detract from an enemy: ſo I ſhall not be prodigal in the commendation of a Friend. But rather, be ſo frugal and ſparing at this time, as to comprehend all that I have to ſay, under theſe three Heads.

1. In General: He was one that endeavoured his wayes might be found perfect before God. And not one of the lame and criple Chriſtians of theſe dayes, who hope to go to Heaven, with one wooden leg. He was careful, I mean, to maintain good works, as the neceſſary fruits of Chriſtian Faith: and ſuch works as are due to men, as well as thoſe that have a more immediate reſpect to God. Good Morality, was part of his Chriſtianity. To be juſt and charitable, induſtrious in his charge, watchful over his tongue, reſpectful to Superiours, obedient to Governours, not to ſpeak evil of Dignities, to be very ſparing in his cenſures, and kind to thoſe that differed from him, were a piece of his Conſcience: as well as to read, and pray, and preach, and frequent all the Worſhip of God. 〈 in non-Latin alphabet 〉 , &c. For it is a ſtupid thing and exceeding impudent, to think to pleaſe God, without the hearty ſtudy of Vertue; as the fore-named Emperour excellently ſpeaks. Into whom the Chriſtian Religion had ſunk ſo far, as to make him remember, that 〈 in non-Latin alphabet 〉 . Orat. 2. p. 130. It is to be ſuppoſed, that God rejoyces moſt of all in this; and that you cannot gratifie him ſo much by any means, as by being good. Not, that we are to neglect his Worſhip and Service (as he proceeds) nor be careleſs in doing him honour; but we ſhould exerciſe the greateſt piety, with the ſtudy of all Vertue. For, to ſay the truth, holy Devotion is, 〈 in non-Latin alphabet 〉 , one of the Daughers of Juſtice; the fruit of natural Equity: without which, we cannot be ſaid, to be honeſt men. It is a thing due to our Creator, as other things are to our neighbours: and he cannot be a righteous man who doth not honour God, no more than he that doth not love his Brother. But more particularly.

2. That which deſerves, among other Chriſtian Vertues, to be remembred in him (becauſe ſo rare and little regarded) is his great Modeſty of Spirit, and Humility of Mind and Behaviour. He was not ſo ill furniſh't and provided, but that he had abundant matter for Diſcourſe, in things belonging to his Profeſſion: and yet, I alwayes obſerved, that he loved to enquire, and ſoberly to propound doubts and difficulties. As if he had a mind rather to hear the judgement of others, than to ſpeak his own: and to learn and receive inſtruction, rather than take upon him that great Office (which almoſt every body thinks himſelf to be fit for now adayes) to be a Teacher, nay, Controller of all his neighbours. There is ſcarce a ſmatterer now in Chriſtian learning, in many places, though never ſo raw and ignorant, but hath ſo good a conceit of himſelf; that he will dictate as Magiſterially, judge as ſuperciliouſly, cenſure as boldly, ſpeak as confidently to his betters, and be as pert even before his Spiritual Guides, and thoſe that have been long Students in Chriſtian knowledge; as if he were infallible, and breathed nothing but the Hòly Ghoſt. A Vice which this good man ſo ſtudiouſly avoided, that as none could be a more ſevere cenſurer of other mens actions, than he was of his own: ſo it was not eaſie for any, to be more confident that they were in the right, than he was fearful leſt he ſhould be in the wrong. This made him ſwift to hear, but ſlow to ſpeak: to conſider much and pronounce little: and as one of the Antients ſaith, Greg. Nazianz. Orat. 3. to know both how to overcome with reaſon, and how to yield to reaſon, and ſuffer himſelf to be overcome. And his humility, I muſt tell you, was of the right ſtrain. Which, as the ſame Father obſerves, Orat. 26. is not proved and tryed ſo much in little things (wherein it may be eaſily counterfeited) as in the greateſt. To ſay nothing of our clothes and outward deportment, it is no ſuch great piece of humility, ſaith he, in my account, to ſpeak but a little of a mans own ſelf, and this but ſeldome and before few; or to ſpeak to an inferiour in a lowly and courteous manner: 〈 in non-Latin alphabet 〉 , But he that ſpeaks ſpatingly and modeſtly concerning God, is in my opinion, the moſt humble perſon. He hath attained to a conſiderable pitch in this Grace, who knows how to ſpeak ſome things of him; in others, to be ſilent; and in others, plainly to confeſs his ignorance: and hath the modeſty to let thoſe ſpeak of him, who are appointed to it; and to ſuffer ſome alſo to be of more elevated contemplation than himſelf. It is the moſt unſeemly thing, for a man to chooſe the pooreſt diet and apparel; to expreſs much humility in tears, in faſtings, in watchings, in a ſad countenance, and lying hard or on the bare ground: but in diſcourſe of Divine matters, to exerciſe a kind of Soveraign power, or tyranny rather, over others: to yield to none, and to ſeek to govern all. This is to be proud there, where humility is not only glorious, but alſo ſafe. The leaſt tang of which vanity, I could never diſcern in this good man; who grew as faſt in an humble ſenſe of our diſtance from God, as ſome are apt to do in an arrogant opinion of their Superiority, above all other men. He was like thoſe good Students at Athens, who as Menedemus, if I forget not, ſaid, went thither Doctors (in their own opion, he means,) continued there Scholars, and came away ignorants. For the more we underſtand, the more we ſee, there is above our comprehenſion. And the more we converſe with Wiſe and Pious men, the more we ſee there are, that we have cauſe to preferr above our ſelves. And the more a man encreaſes in the knowledge of himſelf; the more ready he will be, to excuſe the ignorance or errors of his neighbours.

Certain it is, that the greater worth there is in any perſon, the more humble and lowly he is. Light things aſcend aloft, as is commonly obſerved, but thoſe that are heavy, ſink down and depreſs themſelves beneath. The little Brooks are very talkative, and make a great noiſe, when they and the Pebbles meet and prattle together. But for all their haſte, and the dinn they make in our ears, and the plenty of Water, which ſeems to flow along; alas! their depth is ſo ſmall, that you may feel to the bottom of them with your finger. Whereas the great Rivers, which are very deep, and carry great burdens, and are as profitable, as they are fair and beautiful; how modeſtly and ſoberly, as I may ſo ſpeak, do they go into the Ocean. They do not ſo much as murmur in any bodies ears, to tell them how profound they are: but move ſilently and ſtilly on their way, as if they would not be obſerved. There is nothing better that I can think of, than this vulgar compariſon which every body uſes, to repreſent unto us the clear difference that is between the humble lowly Chriſtian, and thoſe that are malepert and confident; full of oſtentation and ever talking; even there where it would more become them, to uſe their ears, than they do their tongues. For if they did it as the Brooks, I mentioned, only among the ſtones and blocks, it were no great matter; or if while they ſet out themſelves, they would not deſpiſe or defame their neighbours that far excell them, it might be endured: But to inſtruct their Teachers, to babble before the Wiſe, the aged and experienced; to meddle with things which they do not, and perhaps cannot underſtand; nay, to get up into the Seat of Judgement, and paſs ſentence upon their Superiours; is ſuch an intolerable piece of arrogance, as (in the phraſe of St. (yprian Epist. 55.) is born of the Spirit of Antichriſt; and proceeds not from the humble diſcipline of our Saviour. Which makes the loſs of ſuch a perſon, as had the good education of Chriſtian people under his care to be the more deplorable: eſpecially ſince he taught by his example, as well as his preaching, the younger to ſubmit themſelves to the elder: and that in lowlineſs of mind each ſhould eſteem others better than themſelves, 1 Pet. 5. 5. Phil. 2. 3.

3. And truly, if our Governours and Tutors be our Second Parents; and we owe no leſs to thoſe who breed us in knowledge, than to them that breed us in the womb: then this deſerves not the leaſt commendation, that he carefully performed the part of a good Inſtructer and Curate of ſouls. Alexander thought himſelf not more beholden to his Father who left him a Kingdom, than to Ariſtotle, who taught him how to govern it. And Ariſtotle taught him this among other things, that for thoſe who ingraft right notions of things in our minds, and make us wiſe; there is no 〈 in non-Latin alphabet 〉 , no honour proportionable to their merits. Unleſs we will beſtow upon them ſome ſuch Veneration, as is given to God and our Parents: they being a kind of Earthly Gods, and Heavenly Parents. Antoninus alſo, I remember, in the beginning of his Book, acknowledges the bounty of God in this, as much as in any other bleſſing, that he had made him the Diſciple of ſuch excellent Philoſophers; ſuch as Sextus, Maximus, Ruſticus and others. The laſt of which, Julius Capitolinus In M. Antonin. philoſoph. tells us, he made of his Privy Council: and uſed to ſalute with a kiſs, even before the Captains of the Praetorian Band. That he demanded publick Statues alſo of the Senate for him after his deceaſe: and in fine, had ſuch reſpect to all his Teachers, as to pay an honour to their very Sepulchres, and to have their Images in Gold, in the very ſame place with his houſhold Gods.

And the very truth is, we are deeply indebted to them; and the Memory of our Chriſtian Inſtructers, ought to be very dear and ſacred with us as long as we live. For they learn us how to live well, and prepare us for a better life. He that begins to take us into his diſcipline, and piouſly diſcharges the Office of a good Tutor or Schoolmaſter; is our good Genius, our Guardian Angel alwayes by our ſide, the Guide of our youth, the Security of our ſlippery age, the Seeds-man of God, the Dreſſer of infant ſouls, the Husbandman that cultivates and improves the ſoil of the mind. And a conſcientious, skilfull Miniſter, to whoſe care and direction we are delivered afterward; can be no leſs than all theſe to our riper years: beſides that, he is our Counſellor in doubts, our Comforter in affliction, the Diſpencer of the Myſteries of God, and our Conductor to perfection: and therefore ought to be highly eſteemed for his work ſake. Such an one, I dare boldly ſay, you have loſt in this place, and it is a common loſs to more than your ſelves: a perſon both able and honeſt; wiſe and pious. So that, as the ſame Antoninus ſaith, he learn't of one of his Maſters to ſuppreſs anger; of another, to mind ſerious things; of a third, kindneſs and benevolence; of a fourth, modeſty; of a fifth, an uncounterfeited gravity; of a ſixth, to bear with ſimple people; and of others, conſtancy, patience, and ſuch an apt accommodation of himſelf to all, that his converſation might be more ſoft and ſweet, than flattery it ſelf: ſo you, me thinks, might be able to ſay, that all theſe you have learn't of him. For, Whoſe underſtanding and judgement (if I may ſpeak in the language of G. Nazianzen) was more grave and aged, even before gray hairs? Whoſe Meditations were more concocted? Whoſe Speech more unaffected? Whoſe behaviour more ſolemn and compoſed? Who is there that had leſs need of learning to commend him, conſidering the integrity of his manners? and yet how few that had ſo conſiderable a ſhare of both? A man of great candor and ingenuity; of a tender and compaſſionate Spirit; heartily deſirous of the good of ſouls; and very thoughtful and ſolicitous, I can aſſure you, how to promote it in the eaſieſt, plaineſt and moſt effectual methods.

Things the more to be prized in theſe dayes, becauſe, as the Father now named complains in another place Orat. 20., 〈 in non-Latin alphabet 〉 . The moſt ſacred Order of all other among us, is in danger to become the moſt ridiculous. No man can be acknowledged for a Phyſitian, unleſs he have conſidered the nature of Diſeaſes: or for a Drawer of Pictures, that knows not how to mingle colours: And yet we can find with the greateſt eaſe a Teacher of Divine Truth. Not one that is laboured (as his word is) and prepared; but that ſtarts up on a ſudden, and is ſown and comes forth as haſtily, as the Fable makes the Giants. 〈 in non-Latin alphabet 〉 , &c. We make Saints in a dayes ſpace; and wiſe men without any wiſdom; and guides to others, who have nothing to qualifie them for that office, but a great deſire to be promoted to it. Such a Novice our Friend was not; but like that good Father himſelf: who by retirement and much meditation fitted himſelf, as he tells us, for ſo great a charge. He was ſenſible of theſe two things: Firſt, That it is the Art of Arts, and the Science of Sciences, as his words are Orat. 1., to guide and govern mankind, 〈 in non-Latin alphabet 〉 , the moſt humorous, various and uncertain of all other creatures. And Secondly, That it requires great skill and not a little Spirit, to give to every one in the houſhold their portion of meat in due ſeaſon; and to mannage and diſpence with judgement the Truths of Chriſtian Doctrine. They are great and many (as he there numbers them) which if any perſon think himſelf, with little labour, able to explain: O how I wonder, ſaith he, at that mans underſtanding; or, to ſpeak more plainly, at his folly! This holy Philoſophy, as he calls it, requires that we ſhould bring to the ſtudy of it, great ſimplicity of mind; an impartial judgement, pure and holy thoughts, quiet affections, a patient Spirit, and a will diſpoſed to conform it ſelf to God. And if it had pleaſed the Almighty to have indulged this good man a little more time, you might have ſeen a greater proof of his profiting by theſe means; to the no ſmall benefit, I have reaſon to think, of others, as well as you that were more immediately under his care. For to all theſe good qualities, now named, he had the advantage alſo of an even ſteady temper: that was alwayes alike, and not ſubject to any tranſports.

But God hath taken him off from his work: and what have we to do, but to ſubmit with patience to his wiſe Providence? And whether you remember his loſs as a good Chriſtian, or a faithful Miniſter, or a tender Husband, or a kind Friend, or a courteous Neighbour; ſtill to ſay, It is the Lord. The Lord gave, and the Lord hath taken away: bleſſed be the name of the Lord. He hath called him away, no doubt, to receive the reward of his labours: praiſe and commendation from himſelf, for his diligence and uprightneſs; and ſo he ſtands in no need at all of ours. Only theſe things may be fit to be conſidered by us that ſurvive, to excite us to the ſame love of God and man; to the ſame modeſty and humility of mind; to the ſame induſtry and fidelity in our ſeveral charges; that ſo our Faith alſo may be found unto praiſe, and honour, and glory, at the appearing of Jeſus Chriſt.

FINIS.