WHosoever he was who first said of Wisdom (or Philosophy) that it is Contemplatio Mortis, hath recommended a considerable document to the World.

Not that the continual Poring and meditating upon Death (precisely and nakedly considered) is a matter so much becoming a Philosopher. But because the true Theory of the consequents of Death, is not only the most excellent, but also the most concerning part of humane Knowledge.

It is that Theory, which influences the Actions of all living men; which steers their courses, and gives rules and measures to them in all their concernments.

As, for instance.

The true determination of the Question betwixt the Christian Theory and others (especially that of Epicurus) concerning the state after Death (the Mortality or Immortality of the Soul, the Account and Iudgment after Death, the Resurrection of the Body, and the Rewards of Eternity:) will decide the Questions of 〈 in non-Latin alphabet 〉 &, 〈 in non-Latin alphabet 〉 , Good or Evil, Prudent or Imprudent, Brave or Contemptible in the Lives or Actions of Men.

If Death have Dominion over the Whole man, and if it be an Extinction of the Soul as well as a Corruption and Dissolution of the Body; If there be no Rewards or Punishments to follow, and could we be sure of all this; Then to deny our present Affections and appetites, or to put our selves upon hazardous and difficult designs, upon the Contemplation of something to betide us after death, is very Imprudent, Foolish, and Ignoble.

If on the other side, the end of this mortal life be the beginning of another state, a state of happiness or misery, to be dispensed according to the Christian Theory; Then to prefer things light and Temporal, before those which are weighty and eternal, is Beastly, sottish, and Contemptible. It is the business of our most Learned Apostle, here in this Chapter, under the Comprehensive Title of the Question concerning the Resurrection, to compare and to examine the Christian and Epicurean Theories, in reference to the State of the vitâ functi.

The Corinthian (Epicurean) Philosophy had begun like a Cancer, to eat out the Doctrine of the Resurrection, and here he labours earnestly to retrive it.

He proves the truth of the Christian Doctrine, and (because veritas est una) in so doing he shews the falshood of the Epicurean Hypothesis.

From the Resurrection of Christ he infers the truth of the General Doctrine of the Resurrection; and for the truth of Christs Resurrection, he appeals to more than 500 Witnesses.

He shews the many Absurdities of Epicurizing under a Profession of Christianity; and answers that fond Objection about the manner of the Resurrection, and the body that shall arise.

He weighs the Physical and Theorical opinions, and the practical Corollaries of them.

The Natural Philosophy of one Opinion is, That We shall die to morrow (toti moriemur.) Of the other, That we must all live for ever.

Of these Opinions, One tends to corrupt good manners; the other to rectifie and ennoble them: One inclines and leads men to the Work of the Beast in Man; the other, to the Work of the Lord.

The Logick of One is this, Let us eat and drink, for to morrow we shall die; The Inference of the other is this, Let us be stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as we know, that our Labour is not in vain in the Lord.

The Epicurean Imposture, by the assistance of a violent Lust, an ungovernable rage, Actuated and Heightned by provocation, or inflamed by the spirit of Wine; may furnish out a Hector to a Duel; and prompt him on to die as a fool dieth. But the foundation of Great and Heroical Performances, the just and rational, the Considerate and Sedate, the constant, perpetual, and uniform contempt of Death in all the shapes thereof, is only derived from the Christian Principle. This inspires passive valour into the hearts of men, and furnishes invincible Martyrs for the Stake; This excites Active Courage, and Equippes and furnishes Heroical Souldiers and Generals for the Field.

To this the World is indebted for the Glorious Example of this day; and to this we are indebted for this Triumphal 〈 in non-Latin alphabet 〉 of the Text; O Death! Where is thy sting? O Grave! Where is thy Victory? The sting of Death is sin, the strength of sin is the Law: But thanks be to God, that giveth us the Victory, through Iesus Christ our Lord.

The words of my Text resolve into two General parts.

1. A Proposition or Christian Principle, God through Christ giveth us the victory over death.

2. An inference to Christian practice.

1. In reference to God, Thanks be to God. 2. In reference to our selves, Let us be stedfast, unmoveable.

As for the Inference, I shall only be permitted to Conclude with it, and am forced to be very contracted in my Observations.

The Proposition may be considered two ways.

1. Objectivè and in Thesi, and so it lays down the general Case of Believers, as it stands ( 〈 in non-Latin alphabet 〉 ) in the truth of nature, and so it gives us this universal Theorem or Observation, viz.

Every true Christian is through our Lord Christ victorious over Death. Or, God through Christ gives to every Christian the victory over Death.

2. Subjectivè and in Hypothesi, as it bears a part in St. Pauls Triumphant 〈 in non-Latin alphabet 〉 , and then it affords us this more restrained and particular Observation, viz.

Through Christ it is given to some Believers, even here in this Life, to attain to a setled contempt of Death, enabling them to triumph over it.

Of these two Observations very briefly.

I. Christ has procured to every true Christian or Believer the Victory over Death. Now the Assertion of the truth of this Proposition, the Explication and particular tractation of the Causes, and the Deduction, and enforcement of the Consequences of it in reference to God and Man, is so Apparently the entire Argument of the Gospel, that it is needless, among Christians, to insist on the proof of the Observation: Briefly; the Gospel hath delivered to us both the 〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉 of it.

First, For the 〈 in non-Latin alphabet 〉 .

If either (according to the Doctrine of Epicurus) we suppose Death to dissolve the Soul, as well as to corrupt the Body of a man;

Or if the Soul of a man shall survive, and Death shall immediately enter it into a state of infelicity to be filled up, and eternized by a miserable Resurrection under the stinging of a worm that dies not, and the tormenting rage of a Fire that never shall be quenched. In either of these Cases (in the Figurative Language of the Scripture, which speaks of Death as of a Person) it may be properly asfirmed, That Death is too hard for such a man, that it gets the victory, and holds the Dominion over him. But if on the other side, the state of a man be advanced and bettered by his Dissolution; So that upon good Consideration, it be desirable to him to be Dissolved. If when Death shall have done its utmost, the Essential part of man, The Man that is in Man, shall be surviving, surviving in joy unspeakable; to be compleated in a Glorious Resurrection, to be continued and increased to all Eternity. Then he who doth not perish by the hand of Death, nor is thrown by it into a state of infelicity, but passes through death into endless Life; this man is properly victorious over Death.

Now this is the Effect and Summary of the Gospel, to this every part of it, one way or other, doth relate, it every where assures us, that this is the condition of every true believer,Joh. 3. 16. Whosoever believeth in him shall not perish, i. e. shall not cease to be, (much less do worse) but have everlasting Life; viz. he hath the victory over Death.

Secondly, Again for the 〈 in non-Latin alphabet 〉 . The whole series of this affair is per omnia Causarum genera, from the first occasion of the difference, to the last performance of the Victory, abundantly delivered in the Gospel.

This tells us,Rom. 5. 12. that by the Law sin entered into, the World, and death by sin, (i. e. death temporal and death eternal.) So that the sting of death is sin (or the Consequent of sin) and the strength of sin is the Law. Ibid. It tells us, that death reigned over all; in as much as all men had sinned. That by the Law no flesh could be justified,Rom.3.20. though it was (in its nature) holy, just, and good; Yet it was become the ministry of condemnation.

That to take away the strength of sin (which is the Law) God sent his Son made under the Law, Gal.4.4,5. to redeem them that were under the Law; that to disarm death by taking away the sting thereof,I Cor. 5. 2 He who knew no sin was made sin; Rev. 6. 14. That sin might not reign in us, and death might no more have the Dominion over us; That we might notRom.6.14. be under the Law, but under Grace, Col.2.14. He humbled himself to Death, even the Death of the Cross. Phil.2.8 There, He, (his own self) bare our sins in his own body;Pet.2.24. There he abolished in his flesh the Law of Commandments, slaying the enmity thereof;Ephes. 2.15.16. There, He blotted out theCol.2.14. hand-writing, and took it out of the way, nailing it to his Cross.

Heb.2.14. There he died, that by his death he might destroy him, that had the power of death, even the Devil.

Col.2.15. There he spoyled Principalities and Powers, 〈 in non-Latin alphabet 〉 • ostentavit eos, triumphing over them in it.

Thus Christ, the Captain of our Salvation, obtained the Victory over death and hell, obtained it for himself, and for all his faithful Souldiers and followers; Thus all of them have certitudinem objecti, Every true believer is victorious over death in truth, and in rei veritate.

But every one hath not in this life certitudinem subjecti; This is not a general Interest, to which men are entitled by Christianity, but a special Grace and priviledge, dispensed according to the peculiar prerogative of Gods Will and Pleasure.

Though Christianity, and a just power of Contemning Death may be reciprocal, yet Christianity and the actual exercise of the contempt of Death, do not by necessity evince one another. There are Children of light which walk in darkness, working out their Salvation with perpetual fears and tremblings.

There are (on the other side) some, that having no Charity, are yet so far transported as to give their Bodys to be burned. There is a way that seemeth right unto a man, but the end thereof are the paths of death. So that the second Observation is limited, and particular: viz

II. Through Christ it is given to some Believers to attain in this life, to a settled contempt of death, and enabling them to triumph over it: This was the Case of St. Paul in the Text, and the Case of many others, He giveth us the victory, saith St. Paul.

To clear this Observation, I ought to shew how Christians come to obtain this priviledge, 〈 in non-Latin alphabet 〉 (by and through Christ.)

To perform this fully, it would be requisite to lay before you the Doctrines of the Merits of Christ, and of the Grace of God, and of the Application of them by Believers. But being restrained by the occasion, I shall only endeavour to shew, that Christ (and He indeed alone) hath given his followers such a System of principles, as is apt and able to bring them to a Rational contempt of Death. Now this he hath done,

1. By the Theory which he hath left the World concerning the State of the Vitâ functi (or Deceased.)

2. By the assurance which he hath given the World of the truth of that Theory.

No other Theory (supposing it to be true) is in its nature able and apt to bring men to this heroic state. No other dissenting Theory is or can be true. Annihilation and misery Nature abhors, and the only ground of a rational Contempt of death, is a just expectation to advance and better a mans estate by dying.

This expectation arises only from a good Conscience; To reduce a man to a good habit of Conscience, nothing is powerful enough beside the powers of the World to come, a right understanding, and a deep Consideration of the Pe • sonal Rewards and Punishments of the World to come.

Now the true Theory concerning Personal Rewards and • unishments, was first of all clearly delivered to the World by our Lord Iesus Christ: For,

1. He it is that hath cleared the personal capacity of the rewards of the World to come.

2. He it is who hath delivered plainly and clearly the Administration of the Rewards themselves.

3. Christ has cleared the Capacity of personal rewards; and this he hath done by his Doct • ine concerning 1. The Immortality of the Soul, and 2. Of the Resurrection of the body.

First, For the Immortality of the Soul.

Although the simple Apprehension of spiritual Beings; The judging things contrary to the representation of sense (as in the distance and magnitude of the Sun, Moon, and Stars;) The forming universal Pr • positions; The Reasoning and Reflecting power of men; The strugling betwixt the Sensual and Intellectual part of man.

The Lashes of Conscience, in Wicked men, always forecasting g • ievous things.

Although, these and many other indications of Nature do evince, that there is in living men something incorporeal and immortal.

And although beside and above these Indica • ions, there are many passage in the Law and the • rophets, from whence the immortality of the S • ul may be Concluded, (in Consequence whereof, both before and during the t • me of Christ, All the Sects of the Iews, except the Sadduces; And (I think) All the Philosophers, except Epicurus, did declare for the Doctrine of an Immortality.)

Yet it is truly said of Christ, that he did 〈 in non-Latin alphabet 〉 ; that he cleared or brought to light the Doctrine of Immortality.

The Opinions which ruled the World before him (both of the Philosophers and of the Rabbins) were not only false but pernicious; They still made Death the King of Terrors, and were so far from Establishing • that they overthrew the Capacity of Personal Rewards and Punishments after Death.

These are the Consequences of all those Hypotheses which either destroy the substance of the Soul with Epicurus; Or the individual permanency of the Soul with the Platonists, the Peripateticks and the Stoicks. Or which assert the Metempsychosis of Souls, passing from Men to Beasts, or Men, with the Pythagoreans and many of the Iews. And these were the Imaginations which had possessed the World before the Ministry of Christ.

If the Soul were a Crasis or Harmony, a Modus or Motion of the Body, it would then be dissolved in Death, it would cease to be or sleep in the lifeless. Atoms whereof the Body was composed.

But He hath taught us, that men may Kill the Body, and not be able to hurt the Soul; from whence it follows, that the Soul is a distinct and permanent subsistence.

If the Immortal part in man were a Delibation of the God-head; or Intellectus agens, or the Soul of the World, and upon Death were back again refunded into them; the Individual nature would be destroyed; But He hath taught us, that this is still preserved, that the Souls of Abraham, Isaac, and Iacob, are distinctly preserved in the hand of God.

If Souls did transmigrate from men to beasts, or from one man to another, who could be rewarded? Pythagoras, or Euphorbus? he hath instructed us, that the Soul doth not shift and flit from one body into another, but in their departure, when they go hence, they pass into Everlasting Habitations.

Lastly, He hath informed the World, that not only the souls of the Righteous, but of the Wicked also, are Immortal. That as the soul of Lazarus, so also the soul of Dives, was permanent and existent after Death.

Thus Christ hath cleared the Doctrine of Immortality, and (in respect of the soul) the capacity of personal Rewards.

2. Moreover, to fill up and c • mpleat the capacity of the whole person, and so render it intire, He hath delivered to the World the Doctrine of the Resurrection of the Body; namely, that the time is coming when Death shall be finally swallowed up in Victory.

That He himself shall then descend from Heaven with a shout;1Thes.4. with the voice of the Arch-Angel, with the Trump of God, and the Dead shall rise.

That the dead in Christ shall rise first.

That what is sown in Corruption, shall be raised in Incorruption.

That all men shall rise with their own bodys,Act.24. • both Just and Unjust; that the hour is coming • that all that are in the Grave shall hear his voice and come forth.Joh. 5. 2 •

That the Sea shall give up the Dead which are in it; • p • c.20.14 And Death and 〈 in non-Latin alphabet 〉 shall deliver up the dead which are in them.

That those that have done good, •• . 5. 29. shall go into the Resurrection of Life; and those that have done evil, shall go into the Resurrection of Condemnation.

Thus hath our Lord Christ cleared the Principle and foundation of a Generous Contempt of death, by bringing to Light the Capacity of Personal Rewards in the World to come.

But, 2. He hath clearly delivered the whole method and Administration of Rewards themselves, Inchoate and particular in our decease. 2. Vniversal, Consummate in the great Day of Retribution, at the time of the general Resurrection.

In the Gospel we are taught, that immediately upon our Dissolution, the Souls of the Righteous enter into a state of happiness, and the souls of the wicked into a state of Infelicity.

For the former, to be dissolved is to be with Christ; for the latter, to die is to become miserable.

Say to the Righteous, 〈…〉 .10. it shall be well with him 〈 in non-Latin alphabet 〉 , they die in the Lord, they rest from their Labours, their works follow them.

Say to the Wicked, it shall be ill with him; the Other is comforted, but he shall be to • mented; Lazarus died, and immediately was carried by Angels into Abrahams Bosome; The rich man died and was buried, and presently we find him in Hell, in Torments.

But the great and final distribution of Rewards, the Circumstances and intire Oeconomy of the General Judgment, as it is delivered only, so it is delivered punctually, and exactly, in and by the Gospel.

This tells us,

That God hath appointed a Day, wherein he will Judge the World.Ap • c.10. That Christ is ordained of God, to be Iudge both of Quick and Dead.

That he shall come in the Clouds,Apoc.1.7. and every Eye shall see him. That the Powers of Heaven shall be shaken,Mat.24. and then shall appear the sign of the Son of man in Heaven, and they shall see him coming in the Clouds with power and great glory.

That he shall send his Angels,Ibid.31. with a great sound of a Trumpet, and they shall gather together the Elect from the four Winds, from one end of Heaven to the other.

That he shall sit upon the Throne of his Glory.Mat. 25. 3.

That all Nations shall be gathered before him; We must all appear before his Judgment Seat, to answer for the things done in the body, whether they be good or evil.

That he shall separate the one from the other,Ibid. 32, as the Shepherd divideth the Sheep from the Goat,

That the Books shall be opened, • poc.20.12. and the dead shall be Judged out of those things which are written in the Books.

That every secret thing shall be brought to light, Cor. 4. 5. the secret Counsels of the Heart, the hidden Works of Darkness, shall be revealed, and he shall Render to every one according to his Deeds.

That this sentence shall be pronounced, upon the blessed, Come ye blessed of my Father, &c.

And this upon the cursed, Go ye cursed, &c.

Finally, that upon the sentence given, the righteous shall enter into joy unspeakable and full of Glory; And the Wicked shall pass into a state of everlasting torment, where shall be weeping, and wailing, and gnashing of teeth.

These are those Powers of the World to come, whereof the Apostle speaks. As there are movimenta mechanica (mechanical powers) whereby the motion of bodies is excited and regulated; So Rewards and Punishments are movimenta spiritualia, those spiritual powers, which excite and regulate the motions of the Soul; and that which gives to these their utmost force and moment, is this Consideration, That they are to be Eternal.

This Consideration is able effectually to affright men from base and ignoble Actions, and to inspire them with noble and heroical designs, to raise them above all worldly things, and bring them to a Rational contempt of Death; And this is that Theory which Christ hath delivered concerning the state of the Vitâ functi.

But Secondly, Christ hath not only delivered, but he hath also assured the world of the truth of this Theory.

He confirmed the truth of his Doctrine, the Divinity of his precepts, the certainty of the Rewards, and punishments of the world to come, the infallible performance of his promises, and his threatnings.

Not by giving the world a set and series of imaginary principles of vain Philosophy, and Science falsly so called, engendring strifes and everlasting disputations.

Not by bare Assertions, and confident Repetitions only, as did the Epicureans of old; And as is the manner of some in our daies, who have taken up their principles amongst our selves

Not by Phantastical obscure Ratiocinations, concerning Numbers, Vehicles, 〈 in non-Latin alphabet 〉 , or the like; But by evidences plain and convincing, by proofs sensible and experimental, partcularly accommodate to the eviction of the truth of the matter in question, and to the conviction of all mankind; By raising Lazarus and others from the dead, he at once gave an experiment of the immortality of the Soul, and of the Resurrection of the body, of the capacity of eternal Rewards and Punishments.

Of all his Doctrines he gave infallible, sensible, undeniable proof, by the purity of his Precepts; The Sanctity of his Life; The Testimony and witness of his Death.

By fulfilling all the Prophesies concerning him; By his Predictions and his Miracles; By a thousand several instances of supernatural Wisdom and Power; By his glorious Resurrection, his Visible Ascension; By sending down the Holy Ghost on the Apostles; By enabling his Disciples and his Followers to work Signs and Wonders (in one word) by innumerable Arguments.

Thus the Captain of our Salvation, the Author and Finisher of our Faith, hath cleared the Foundation and Principle of Heroic Actions, in exhibiting to the World, the Grounds and Causes of a just and rational contempt of Death.

ANd now, blessed be his Holy Name, who by his Grace, applying those Principles to the hearts of the Professors of Christianity, is pleased in all Ages to raise up Christian Heroes for a Testimony to the energy of his eternal Gospel. And in particular, Blessed be his Name, who in our Time, and in our Nation, hath been pleased to raise up that Great and most Honourable Person, the Illustrious GEORGE Duke of ALBEMARLE, that Great and most eminent and uniform despiser of Death; That Glorious Performer of Heroic Actions. Concerning whom I am obliged (though very briefly and scantly) to speak His Country the source of many Gallant men.

His Extraction from a generous, ancient, eminent Family; His early Addiction to Arms, the School wherein he was trained; the degrees by which he ascended, His youthful essays, His virile Performances both at Sea and Land; in Forreign Countrys, in England, Ireland, Scotland, (All memorable, and such as will be great in Story) shall not detain you.

The little which I intend to speak, shall take its Epocha from that time, when God was pleased to raise him up to be our Deliverer, to call him forth and show him openly upon the Theater of the World; making him a spectacle to Angels and to men.

Since this time, if we shall well consider him, in every Circumstance, I conceive I may, without flattery or partiality pronounce;

1. That a greater Action hath not been performed, than that of the Restauration.

2. That a greater Person than He, concerning whom we are speaking, hath not b •• n: produced in many Generations; And these are the two things which I shall propose to your Observation.

To enter into the places of Rhetorick, and to expatiate in a formal Panegyrick, were to violate your patience, and offend the manes of him, to whom we perform this parentation.

He was a man Great of Performance, little of Speech, no lover of wast words, or fine composed Orations, but a great Affecter of what was short and plain, easie and inaffected.

In compliance with this Character of him, I shall briefly and plainly intreat you to consider, That for a man to exert an Heroical performance, two things are requisite.

1. There must be the exercise of Vertue, (Prudence, Fortitude, Iustice, Temperance, and their subordinate vertues) in an eminent manner: And 2. There must be 〈 in non-Latin alphabet 〉 , something divine and extraordinary.

An eminent opportunity, an Object Arduous and Honourable; And a Success that may have in it an evidence of something supernatural.

Consider how all these Circumstances were combined and constellate in that marvellous work of the Restauration.

2. Moreover, seeing that Honor est in honor ante, and lies in the Apprehension of Spectators, who alwaies have one eye on the prosperity, as well as an anoth •• 〈◊〉 the merit of a person; And who do not give a final Judgment, ante obitum supremaque funera. Therefore to estimate the greatness of this Person, I shall intreat you to consider, 2. The perseverance of his vertue, 3. The Felicity wherewith it was attended.

1. For the Glory of the Restauration.

The greatest advantage of Honour (with God and Man) which can befall a Military Person, is not to slay his thousands, or his millions, but to be made a Repairer of the Breaches of his Country, and a Restorer of paths to dwell in: For this there must be Opportunity (if there be no breaches, there can be no repairer,) For this, God gave him Opportunity.

How great, alas! were the Breaches, how gaping, how desperate were the Wounds of these sinful, miserable Nations? Hell had broke loose upon us, and Confusion had obtained and held a Dominion of 20 years.

The Flower of our Nobility, Gentry, &c. cut off by the Sword of the Rebellious; How were the mighty fallen! I may not stand to make a gradation of our miseries,—Quanquam animus meminisse horret— Yet I must repeat it, the King and the Priest (the best of Kings, a most excellent Prelate) fell under the Swords, rather under the Axes of an impious Rebellion. The Sun was turned into Darkness, the Moon into bloud, the Stars thrown from their Orbs. Our Religion abolished, our Foundations overturned, our Laws abrogated. The Government of Church and State dissolved, the Governours Banished, imprisoned, murdered.

Instead of Religion; Atheism, and Infidelity, Fanatick Rage and wild Enthusiasm: Instead of Liberty and property, the voice of Sequestrations and Plunders, Decimations, Transportation, Imprisonment, were heard in the Land.

Our Kings and our Princes were among the Gentiles, •• m.2.9. the Law was no more, the Prophets received no Vision from the Lord.

How often did his Majesty attempt a Restitution! How often was he disappointed! He came to his Own, but his Own received him not: they said, This is the Heir, Come let us Kill him, and the Inheritance shall be ours.

God permitted them to fill up the measure of their Iniquities, to baffle every attempt for a Restitution. He suffered them to ride over our heads, Tinkers, and Coblers, and Draymen, &c. to become Lords over his Inheritance.

And now behold a Wonder of Providence and Mercy, Behold, we said our bones are dry, our hope is gone, we are clean cut off.

When presently and unexpectedly, the Glory of the Lord appeared for our deliverance.

Re, summa stante tegulâ, 〈 in non-Latin alphabet 〉 .

As it was with Gideon, Iephtah, Samson, and other Heroes of old, the Spirit of the Lord came upon this Great Captain.

It prompted him to an heroical Design, it filled him with Prudence, Fortitude, Iustice, Temper, and Sobriety, to an heroical degree. Immediately he was not disobedient to the Heavenly motion, but he forthwith proceeded to the performance of Actions able to justifie the belief of a Divine Assistance.

By a deep Prudence, and an impregnable Taciturnity, he confounded the wisdom of the Wise, and he put to shame the pretended Spirit of the fanatical Enthusiasts.

He hampered the Crafty in their own Snare, in the Net which they laid for others privily, was their foot taken.

Such was his Courage, that though an Host of men were prepared against him, yet he did not fear. Audite posteri! if my voice would reach it, I would speak to the Generations which are to come.

By his Courage and his Prudence, Himself (at first alone in the Design) without any Confidents or Correspondents, being then in an unsure conquered Country; friendless, moniless, unarmed, and unprovided. Taking to him the help of a few cold Streamers, in the Compass of a few weeks, without the expence of one drop of bloud, He scattered the invincible Armies and Armadoes of the Rebellious, which had so long subjugated these Nations, and made themselves terrible to their Neighbours.

He reduced into Obedience all the Cities, Towns, Castles, Forts, Armies, Navies, Magazines, of England, Scotland, Ireland, and our Foreign Plantations.

He broke the Heart of Rebellion, tore up the roots of Anarchical Tyranny, and of Fanatical Usurpation.

By Temperance, Vigilance, and strenuous Activity, God blessing his endeavours, he brought all things into his power. And when he had them there, when these Nations trembled under ambiguous Expectations, and the wondring world were gazing and conjecturing which way the moment of his prodigious fortune would incline him; He chose the way of Conscience and Religion. The fatuous glaring Lustre of a prosperous Usurpation could not seduce him. But imbracing the well-weighed dictates of a sober, solid, Christian understanding, he sacrificed all his acquisitions to Honour and Justice, plainly Heroical and Divine.

He restored to every Man his own; to the King he restored the Throne of his Royal Predecessors; to the Nobles their Honours and ancient Priviledges, (tribute to whom tribute, fear to whom fear, honour to whom honour belonged.) To the whole Nation he restored their Religion, their Laws, their Liberties, their Properties, (And to some of the Regicides he repaid their due.)

Thus was God pleased by the ministry of his hand (at a time and in a manner unexpected, by a surprize of grace and bounty) to turn our Captivity as the Rivers in the South, to fill our mouths with laughter, and our tongues with joy.

O that men would therefore praise the Lord for his Goodness, and (by their Gratitude and Obedience) declare the wonders of this Heroical transaction, Surely here was 〈 in non-Latin alphabet 〉 , This was the Lords doing, and it will be marvellous in all succeeding Generations; He it was that sent Redemption to his people by the hand of this Great Leader, as of old he did to Israel by the hand of Moses. Concerning this whole Transaction I shall only say, it cannot be parallel'd out of the Rolls and Records of the Generations which are past, and it will be remembred and admired in the Generations which are to come. This was the State of that Glorious Action.

2. In the next place, towards an estimate of his person, be pleased briefly to reflect upon his Demeanour afterwards; consider how all his following Actions were answerable to this grand leading performance, and were in their kind Great and Heroical.

Did ever any person (after so great an Action) exceed him in the temper and sobriety of his mind, or in the Dutifulness, usefulness, the strenuous labour, the Constancy and final perseverance of all his following performances? After that (by the mercies of God) the publick affairs were composed, and by the Bounty of his Gracious and Grateful Soveraign, His own private Affairs were setled.

Did He use any Insolencies? Offer at any Extravagancies? Attempt any Exorbitancies? Side with any Factions? Make any Intrigues? Cherish any Resentments? Nay, but entirely and absolutely, (without any the least reserve,) He devoted himself to the service of his King and Country, and to the support and preservation of those Great Interests of Church and State, which God by his Ministry had Restored.

Riches and Honour did not corrupt and soften him to Ease and Luxury; They did not abate, but animate and inflame his Courage and his Industry.

He did not say, Soul take thine ease, thou hast goods laid up for many years, eat, drink, and be merry.

He did not say, Let others labour, and let others fight, Let me enjoy my self a little before I go hence, &c. But on the other side, If ever any living man did studiously decline employments, because they were easie; and offer himself to others, because of their Difficulties; embracing with a greedy magnanimity the very labour and Danger of them, certainly He was that person. To omit the industrious execution of his other Offices, wherein no man could exceed him, the vigilant and laborious performance of his place of General, which obliged him to a Constant, perpetual care of all his Majesties Forces, and to a vigilant eye over all the Nation (and the like.) When God was pleased to send upon the Cities of London and Westminster that tremendous Plague, and every one by an eager flight withdrew themselves from the danger, how earnestly did he petition that he might stay at Westminster! There he staid, and by the exceeding hazzard and indefatigable labours of his person, and by a pious, timely, prudent erogation of his Charity, he was a succour and support to a languishing Nation, a dying people.

When the War grew to an excess of fierceness, how promptly and desirously did he profer himself to the Engagement! I need not stand upon this Argument, Non ignota loquor. This was his disposition, this was his practice, such was his Constant behaviour to the last. No man ever exceeded him in the perseverance of his merit.

3. To compleat the estimate of his person, It remains that we speak a word of his Felicity.

1. The experience that he had of it in this Life.

2. The Hope of his Injoyment of it in the other.

1. As for his temporal felicities (received at the hand of God) they may be reduced to three orders, 1. Personal. 2. Domestical or Oeconomical. 3. Popular, or Political.

1. That great things might be done by him, God was pleased to bestow upon him great Endowments; Many and great Deliverances, Great and Glorious successes.

Notwithstanding the undervalue of some who think themselves the Wits, Non est magnus cui non Fuit ille magnus.

God had bestowed upon him, A large understanding, A deep judgment, A capacious and a Retentive memory, An admirable faculty of dispatch of business, A strong compacted Body, A solid mind, not apt to be elevated or depressed, An invincible Courage, A sedate and uniform contempt of Death. Each of these hard to be equalled, all together never to be exceeded.

To reserve him for honourable and great performances, he bestowed upon him a thousand eminent, and great deliverances; I believe there is hardly any man living, who had been more often or more dangerously ingaged, yet (I have often heard him say that) he was never considerably hurt, or wounded, God covered his head in the day of Battel, and in time of danger he whelmed him under the hollow of his hand.

St. Paul gives the Corinthians a Catalogue of the Perils from which God had delivered him. He fil'd up and vastly exceeded the Catalogue of St. Paul. From perils of Robbers, • Cor.11. from perils from his own Country-men, from perils among Strangers, from perils in the City, from perils in the Field, from perils in the Sea, from perils among false Brethren, from perils by the plague, from perils by war, from perils of Assassination—from perils innumerable, the Lord delivered him.

To set upon him his own stamp and signature of Honour, God blessed his Counsels, and gave a wonderful success to his endeavours. No age can equal that success of the Restauration; He never felt into any Great Disaster in his profession (which is the common fate of great Commanders) And even where the issue of the whole matter hath not been very prosperous, God hath ordered his part so, that he hath come off with immortal Honour and Reputation. Such was his personal felicity.

Moreover, God blessed him in his oeconomical Relations, He was certainly the best Husband in the world, and he received the requital of faithfulness and love, they twain were loving in their Lives, and in their Deaths they were not divided.

He was the best Father in the world, and God was pleased to bless him with a Son of eminent abilities, of body and mind, fitted for the support of his Honour, and the continuance of his Name and Family.

He lived to see him entred into the service of his Country, (as Hanno entred Hannibal, against the Romans, so) he entred him in the Loyal Antifanatical House of Commons. He lived to see him disposed of in a very Honourable marriage, seasoned by himself in the principles of Vertue, and Religion, Honour and deep Loyalty, Disposed to follow him in the ways of Honour which himself had traced, and in Gods due time to become a support and ornament of his Country.

Lastly, God blessed his endeavours with honour and acceptance of men, of all that are good and honest in the Land, from the King that fitteth upon the Throne, to the meanest Beggar in the street.

The Souldiers looked upon him as their Father, and were ready and ambitious to live and die with him. The body of the people loved and honoured him, nay (God forgive them) they believ'd and trusted in him. They thought he could do all things, 〈…〉 .11.21. (as Martha said unto Christ, Lord if thou-hadst been here, our Brother Lazarus had not dyed) how oft hath it been said by common people, If the General had been here, the City had not been burned?

He was the Favorite of the Parliament, the Dearling of both Houses, they confided in him, they loved and revered him. And his Love was Reciprocal. His Heart was upon them for their Religion and Loyalty, he mourned for their divisions; exceedingly laboured the uniting of both Houses, and the Continuance of this Parliament.

But incomparably beyond all his other worldly felicities, was the constant, uninterrupted, Ardent Affection of His Soveraign Lord and Master. He conferred upon him Riches, and Honours. He Cherished him in His Royal Bosome. He pursu'd him with perpetual Ardors without Intermission or abatement. No shadow of Suspicion, no Cloud of Iealousie, no Qualm of Satiety arose, from the first Moment of his Services, to the last moment of his Life.

Nay, his Love to him is stronger then Death, His Affection follows him after death, in a paternal tenderness towards his Son. In the glorious Parentation of this Day; What can a pious Prince do more then to deliver his remains to be deposited in the Sepulture of the Kings of England, and his Renown to be preserved in the memorials of all Posterity?

These are some few Instances of the favour God shewed to this Great Person in this World. It is true, that all worldly felicities in this life are not to be valued without the hopes of his felicity in Heaven; I shall speak therefore one word of that, and so Conclude.

2. Here indeed we are in loco lubrico, concerned to be reserved and Wary; What shall we say? or what shall we not say?

We know the hard Censures of Fanatical, factious, disappointed, envious persons; But I know likewise, that we have not so learned Christ.

In all that I have spoken, or shall speak concerning him, I would not be understood to pretend, that he was exempt from humane failings, and Infirmities, Quisque suos patimur manes; But his vertues were great and eminent, his merits known to all the world. Surely he had no failings comparable to the envy and ingratitude of his detractors. Moreover we have a gratious God, a merciful Redeemer, an High Priest sensible of our Infirmities; And we have reason to believe that his Infirmities were washed away by the blood of Iesus.

What we have seen and heard, we may be admitted to speak, and I have had the honour to be (in some measure) a Witness of his Conversation.

For the last 7 years (at least) of his Life, I had the honour and happiness of a free Conversation with him. Towards his latter daies (especially since his bodily Infirmity began to prevail upon him) My addresses were more frequent then before.

When I had opportunity, I waited on him in the Country; When I perceived the approaches of Death, I attended him carefully and often.

I was with him in his Agonies, I assisted in his last Christian Offices; I heard his last words, and his dying Groan. Utì Imperatorem decuit, I saw him dye erect in his Chair. And lastly, I had the honour to close his Eyes.

This I speak, not to boast of the particular honour which he was pleased to do me (his Conversation was universally such, towards all mankind, humble, easie, and familiar; I am perswaded that hardly any did ever exceed him in this part of the greatness of his mind, he was 〈 in non-Latin alphabet 〉 , the self same person in every position, never depressed, never elated by his fortune) but I mention these particulars only ad faciendam fidem.

In reference to the Duties of the second Table, His performances were so eminent in all relations, that the mention of them is needless.

Tell me, all ye that would detract from his honour, was he not an Incomparable Subject, Husband, Father, Friend, Citizen, Commander?

I shall only speak a word in reference to the first Table.

His Religion did not indeed consist in talking, canting, boasting, (of priviledges or atteinments) censuring, or disobedience. But it was solid, real, and substantial; And it had these marks.

Through all the Varieties of his life, he adhered constantly to the true reformed Protestant Profession, and was a Lover of the Doctrine, Discipline and Government of the Church of England.

He was a great detester of Sacriledge; he hath often told me with Ioy and Resolution, that he never had or would have in the Compass of his Estate, any part that had ever been devoted to pious Uses.

He was constant in attendance on Religious Duties (Prayers, Sermons, &c.) and would not depart hence without the Viaticum Christianorum, the Communion of the Body and Blood of his Redeemer, which he received with all the Testimonies of Penitence, Devotion, and Comfort.

He discovered alwaies an awful reverence towards the Majesty of God, and an abhorrence towards the Profanation of his Name.

As for the truth of the Graces of a Christian Spirit, the surest time to judge of them is the time of trial; the time of the greatest trial, is the time of Sickness and the approaches of death; And in reference to these, I am perswaded that,

If self-denial and resignation to the Will of God; If patience and meekness, and a deep humiliation under the mighty hand of God.

If a promptness to die and a desire to be dissolved.

If a Conscience satisfied and rejoycing, in the discharge of duty towards God and Man.

If Faith in Christ and a comfortable hope of Salvation.

If freedom from terrors and scruples, to which even good men are liable.

If all these (sealed with a clear and perfect understanding to the last moment, and with a gentle, placid and decorous Exit) are any grounds whereby to judge of a Christians estate in reference to the World to come, then the World hath reason to be perswaded of the happy Condition of this Great person.

As he was not an ordinary person: So his trial was not the ordinary trial of men, it was not in outward matters, but in his body; his plague was the plague of the heart, without a metaphor: I saw his heart opened, and upon sight of what was there, it was generally concluded, that there was the Seat of the Distemper whereof he died.

His visitation was tedious and long, in 12 months space he very seldom slept, or took any rest within his bed, but suffered all that while an internal painful strangulation.

He bore all this with an Heroic patience and meekness without murmuring, or complaining; As a lamb that is dumb, so opened he not his mouth.

He would not indeed hasten his release, but he rejoyced when he saw it coming; about three days before his death he foretold the time of it plain enough, with joy and Satisfaction; Two daies before it, he told me, That no man in England (that was his word) was more willing or more desirous to die then himself. That he had discharged his Conscience to God, His King, His Country. That he hoped he had left his Son setled in a good Condition, and that God had a blessing for him; And he hoped that he (himself) had made his Salvation sure.

The evening before his Death he said several times, that that day had been better than any of his former, and that the next day he should be better then he had been in all his Life.

From whence we all concluded, that the next day would be the day of his departure, which happened accordingly; for about nine of the Clock in the next morning (soon after he had been recommended to God in the Prayers and Offices of the Church) he fell into a short agony of the duration of about two or three minutes, he gave one inward Groan, and a little subsiding in his Chair, he gently and placidly yielded up the Ghost.

This was the Exit of this Illustrious person; when his heart and strength failed, God was the strength of this heart, and we have reason to hope and to believe, that he is his portion for ever.

That his eminent contempt of death (so remarkable to all the world) was drawn from the Christian Principles. So that he Sang within himself St. Paul's Epinikion, O Death Wherefore I conclude with St. Paul's Inference,

Let us give thanks to God who giveth us the Victory, Let us give thanks to God who hath given us the great Example of this day. Let us run with patience the race that is set before us, looking up to Jesus the author and finisher of our Faith, Let us be stedfast, unmoveable, alwaies abounding in the Work of the Lord, forasmuch as we know that our Labour is not in vain in the Lord.