THESE Words exhibit and ſet forth to us a Truth carefully to be Remembered and ſeriouſly Pondered, as by all the Individuals of Mankind, ſo by every particular Perſon in this Great and Noble Audience; as containing a Mene Tekel and irreverſible Sentence of our being neceſſarly and inevitably ſeparated from all the Kingdoms of the World and the Glory thereof. They are ſpoken to us by the Excellent Job, as bottomed upon a two-fold Certainty.

1. The Infallible Forſight of his own particular Fate, For I know Thou wilt bring me to Death. Words obliging us to a Serious Pauſe, and a very Inquiſitive Recollection. What a Me is this? and by whom are theſe Words uttered? Not by one of the Common Rout of Mankind at a venture; whoſe Pretenſions commonly are but very ſmall to the Indulgences and Diſpenſations of Heaven; but by a great and ſingular Friend of the moſt High, Characteriſed by Him in the firſt Chapter of this Book of Job, and 8th Verſe, in theſe Words ſpoken to the moſt exact Check and inveterat Deſtroyer of Mankind, the Devil: Haſt thou conſidered My Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and eſheweth evil? And in the view and proſpect of Death, what Favour, think we, might he juſtly have expected? was Enoch tranſlated and did not ſee Death? had Elijah a fiery Chariot to carry him to the Regions of Bleſſedneſs? and might not Job have looked for ſome extraordinary way of being brought into the ſame Courts? Nay; but I know Thou wilt bring me to Death. And ſince he hath ſaid ſo, let us make ready for it, the more wretched Sinners of Mankind. But,

2. Theſe Words are uttered not only upon the Forſight of his own particular Fate, but upon the Inevitable Deſtiny and Fate of all Mankind: And therefore doth he, here, term Death (which is a Metonymie of the Effect for the Cauſe) the Houſe appointed for all Living. The bleſſed Apoſtle expreſſeth it thus, 1 Cor. 15.22. In Adam all die, ſpeaking of the Great Argument of the Reſurrection, Perfected and truely Inſtructed by the Death and Reſurrection of the Bleſſed Jeſus. And when Men, that are Vain upon the Antiquity of their Pedegree and Extract, begin to Enumerat their Anceſtors; It's to tell the World that ſo many more Mortals lived once upon the Earth: And though never ſo Great, and never ſo Wiſe, though never ſo Rich, and never ſo Potent, yet behoved they to yeild to the Common Fate of Mankind. And with one of them, very lively to expreſs their Conviction in that Matter, who upon the Death of a Dear Child, and the ſurpriſing Advertiſement given of it, made no other Account of it than this, Scio me genuiſſe mortalem: I know I did beget a Mortal. To which we ſhall only add the Statutum eſt Heb. 9.27. It is appointed for Men once to Die. Or, if we need to ſay further upon that Point, let the Experience of all Ages, and our own daily Experience end the Inquiry.

And now, how deeply is it to be regreted, that however Death be the moſt familiar Comerad of Humane Life, yet of all Others it is leaſt Acquainted with it! Though he that bears the Paſſing Bell in any tolerable Populous Place, as he opens the Morning, ſo he ſhuts up the Evening with it: Beſides the Noiſe of his Fatal Monitor at the Common Funeral Hours and Appointments, and more Plentifully in theſe Times, wherein God hath ſhewed his Anger againſt Us, by breaking the Staff of Bread, and with it the Common Stock of Health, and gives Death ſo frequently in all the Streets of our Cities, and in the High Ways of the Countrey. Or doth either the Urgency of our Affairs, or the duty we owe to our friends ſettle us in any Society, ſeldom, or never do we diſmiſs or part from one another without ſome Notice or Memorial of Death given from the Fate of our Friends or Neighbours. Or take we Hiſtory in our hand, whether Sacred or Prophane, and ſcarce have we Celebrated the Birth, and but a little Traced the Life, when we are ſurpriſed with the Death of the greateſt Hero's in the World. How Familiar is Death made to us Day by Day in the common Occurrents of our Life? and yet how little are we acquainted with the Shibboleth and Language of it, or with the Work of the Grave? For,

1. So little Impreſſion doth it make upon the Minds of Men, to Day they are in the Houſe of Mourning, and either are, or or ought to be deeply Affected with the Stupendous Changes that Death maketh upon the Perſons and Families of their Friends, and to Morrow, their Diſcourſes are as much Larded as ever, with Fooliſh and Prophane, Nauſeating, and truly defileing Jeſts and Entertainments. Others are proud of having a Roman Spirit aſcribed to them, and therefore talk of Death with as much Superciliouſneſs and Indifferency, as theſe Sadducees againſt whom the Holy Apoſtle reaſons in the forcited 1 Cor. 15.32. And of whom the Holy Prophet Eſay taketh notice in his days, Iſai. 22.13. the common Jargon of whoſe Communications was, Let us eat, drink, and be merry, for to morrow we muſt die. Plutar.

Let Epaminondas his Fortitude have all the Praiſe that the Grecian Ethicks did then deſerve, who being wounded at the Battle of Mantinea with a Dart or Spear, the feathered end of which being broke off ſtuck in his Body; and being told that ſo ſoon as it were plucked out, he behoved to die; took no other notice of the direful Advertiſement, than to ask firſt, if his Shield were Safe, and next if his Army was Victorious; and being anſwered to both in the affirmative, thought then fit to tell his Friends, that he had lived long enough ſince he died unvanquiſhed, and then bid pluck out the Dart, and with it breathed out his laſt. But forgive me to prefer the digeſted Seriouſneſs of the wiſe Solomon, Eccleſ. 12. who underſtood the Conſequents▪ and weighed the Work of Death in a deeper Recollection of Mind, and therefore thought fit to pen a whole ſerious Chapter upon the different ſteps of its Approach though in a Natural way: And the more ponderous account that Job's. Friend makes of it Job 18.14. when he calls it the King of Terrors. How great a Stranger and yet how familiar ſoever a Comerad it be found to the moſt of Men, how little ſoever they ſeem to underſtand the Language of Death and the Work of the Grave, ſo little impreſſion doth it take upon the Minds of Men.

II. So little Change doth it work upon their Lives, they are alſe Falſe and Treacherous, they are alſe Proud and Vain, they are alſe Unjuſt and Unrighteous, they are alſe Intemperat and Unclean, they are alſe much ſunk in Dotage upon the World, they are alſe much Strangers to the things of another Life, as ever. This is too too obvious in the Practice of many Profligats, who in the time of their witneſſing the Severity of Juſtice upon the Perſons, if not of their Accomplices yet of their Neighbours and Acquainrances, can have the Hardineſs, or rather Stupidity, to perpetrat the very Crimes for which they die. So Picking and Stealing are commonly enough to be found at the Executions of Theeves and Robbers: Or at the out-breaking of accidental Fires, when the Lives and Goods of ſome are conſumed in Mercileſs Flames, the Helliſh Hands of others are buſied in carrying away what remains. And when theſe Wicked and Ungodly Men, Men Cruel and Unjuſt, come themſelves within View of Death, ſeldom do we find them inclined to reſtore what they have unjuſtly taken. How great Strangers muſt theſe needs be to the right Improvement of the Approaches of Death, or to the Work of the Grave, made Plainly evident in our two former Condeſcendences, however familiar Death be made to them in the common Occurrents of their Lives? O Tempora! O Mores! And thence it is that,

III. When they come to die, they are either ſhaken with Fears, or ſunk in Confuſion of Mind, and no wonder, for Death to them is die Executioner of a double Sentence, at once ſtrikeing off their Preſent Beeings and their future Hopes. Their Life hath been bad, and their Conſcience is no better. GOD is at Enmity with them, and the Pit muſt needs ſtand open for them. Thence come Horrors and deep Concuſſions of Mind, the exact Reverſe of Saint Paul his Proſpect of Death, Philipp. 1.21. To me to live is Chriſt, and to die is Gain. But their Life being but a total Alienation from the Life of Chriſt, their Death muſt neceſſarly lead them to theſe Fears and Confuſions, we ſpeak of: For, a Wounded Spirit who can bear? And it was an excellent Obſervation of Tacitus upon the Horrors that Tiberius the Emperor profeſſed he dayly endured for his Bloody Cruelty, Tandem (ſaid he) Facinora & Flagitia in Supplicium vertuntur.

At length Mens Sins become their Puniſhments, Witneſſing how little theſe Men have been acquainted with Death, or buſied about the Work of the Grave.

May we ask, What can make Men Serious? It ſeems, nothing from without them can: Should Almighty God order a Dreadful Spectre, in all the Formidable Shapes, in which we can fancy or repreſent Death, to hang about a Mans Body from his Cradle to his Grave; at leaſt, from his Riper Years, when he becometh capable of Rational and Solid Fear: We may preſume, after a ſhort times Familiarity, it ſhould become but like the common Scar-Crow, which is ſet up to fright Birds from the early or tender Seed, which in a little ſit down upon it without Fear.

This hath been the common Diſeaſe of Mankind from the beginning of the World to this day. Hence was it, that by all the terrible Appearances that GOD made in his Theocracy, and immediat Government he took over die Jews, they were not frighted unto their Duty, or at leaſt kept in it for any conſiderable time. So was it with all the Miracles that the Bleſſed Jeſus did in his Theophania, or Divine Appearance amongſt Men: Notwithſtanding of all which, His very Diſciples and Apoſtles were not inviolably knit to him, or the Work which he came to do in the World. You know that one betrayed, another denyed, and all forſook him upon the firſt Approach of a Tryal; but the Truth is, theſe were Men not yet arrived at theſe Meaſures of Grace and Divine Illumination they attained to at the Deſcent of the Holy Ghoſt upon them, after the Reſurrection of our Lord; ſo that nothing from without is like to work upon the Spirits of Men. How juſt is that Anſwer, which Abraham gave to Dives? Luk. 15.29. When he was asking of him, that he would ſend one from the Dead to his five Brethren upon the Earth, who were in hazard of coming to the ſame Place of Torment: They have Moſes and the Prophets, (ſaid he) let them hear them. But (replyed the rich Glutton) if one went unto them from the Dead, they will repent. To which again was made that moſt Righteous Return, If they hear not Moſes and the Prophets, neither will they he perſwaded, though one roſe from the Dead.

So that nothing from without us is like to make Men Serious. All the Funeral Parads on Earth, all the Paleneſs that ſits upon the Faces of our dead Friends, and all the Solitude it leaves upon their Families, ſerve but a little to amuſe the Minds of Natural Men, and, e're we are aware, the Impreſſions are gone. But a right and Habitual Seriouſneſs is the Effect of a great deal more Recollection than the Generality of Men alloweth themſelves; and of a great deal more Application to Almighty God, than is ordinarly found with them. Thence indeed comes the Work of God upon the Heart: And except you think you cannot learn, except you ask, you cannot receive: Except you ſeek, you cannot find: Except you knock, it cannot be opened to you.

And were I able to awaken you out of your Securities, and quicken your Meditations, and ſet you forward in your Applications to Almighty God, by ſuggeſting to you any ſuch Rouzing Conſiderations as this Subject may afford us, I have my End, and you have yours (I hope) in coming to this Audience. There be therefore theſe two Serious Thoughts I would have you to weigh with me, in order to this End, and as ariſing genuinely enough from this important Subject.

I. Death maketh a total and final Separation betwixt us and all our Temporal Enjoyments, as

Firſt, From all the Stations in which we are placed. Indeed, by the way, it is by different Stations and due Subordinations, that the Societies in Heaven and Earth are governed: And if any pretend by another Method to ſubſiſt, it is Heteroclite and Singular, and muſt neceſſarly terminat in the deepeſt Confuſions. But let us reflect, all the Beauty of Order, and all the Meaſures of a true and Temporal Felicity upon theſe Stations of Men, and the Peaceful Effects of them throughout the World: Yet, as to the Men themſelves, it is perhaps fit enough to tell them, at leaſt to bring them to Remembrance at all Occaſions of this Nature, that they muſt drop from their Benches, and, as the Holy Pſalmiſt ſpeaking of the Higheſt of them, Pſal. lxxxii. v. 6, 7. I have ſaid, Ye are Gods: And all of you the Sons of the moſt High, but ye ſhall die like Men, and fall like one of the Princes. And ſince it is ſo, behave your ſelves as theſe that live in a continual Proſpect of Death, and not as ſuch who have nothing but Worldly Projects before their Eyes. Pray, do not either deſire theſe Stations, while you have them not; nor cajol your ſelves in them, while you have them, merely upon theſe following Heads, with Worldly and Carnal Men, as

1. To Deck your ſelves with Plumes of Glory to be admired of your Fellow Creatures. Thus do the Vain affect the Heights of the World, and whom in this place, I ſhall only call to Mind of that Advertiſement of our Bleſſed Lord and Saviour, Matth. vi. v. 2. Given with Reſpect unto the right Diſtribution of Charity, When thou doeſt thine Alms, do not ſound a Trumpet before thee, as the Hypocrites do in the Synagogues, and in the Streets, that they may have Glory of Men. Verily, I ſay unto you, they have their Reward. And no other, indeed, can I promiſe them in another World. But, upon the contrary, when they are by Death, which haſteth upon them, ſtript of all their Plumes of Glory, and covered with the Beggers Mantle of common Graſs, they ſhall be brought to the Bluſh before the Throne of God, (where they have nothing to cover the Vileneſs and Nakedneſs of their Crimes and Faults) and from thence to the loweſt and loathſomeſt Pit of Miſeries. Neither,

2. Uſe theſe your Stations Majori faſtu incedere, to ſtep with a loftier paw, or to exerciſe an higher hand over the ſame thy fellow Creatures: For ſo do the Proud affect their Stations. But remember, Thou muſt ly by the ſide of him, whom ſometime thou thought unworthy to ſtand before thee. And therefore Walk ſoftly, and Speak with an humble Voice, and remember the Regions of endleſs Darkneſs, and the Place of remedileſs Torments, for the Vain and the Proud are there. And,

3. Uſe not your Stations to this purpoſe, to act Revenge upon thine Enemy; by ſo doing thou may prompt Revenge in him to thine own Diſhonour, if he chance to Survive thee, to ſet his Foot with Indignation upon thy Breaſt, while thou lyeſt upon thy Back in the Duſt, and ſo may bring him with thy ſelf into the very ſame place of Torment. Nor,

Uſe your Stations for no other end, than to enhaunſe a Naboth's Vineyard, or a poor Man's Ewe-lamb. Thy Poſſeſſions ſhall not avail thee, when for an inch of the Earth thou finds thou haſt loſt a ſpann of Heaven, even all the Regions of Bleſſedneſs. Nor ſhall thy Pleaſures reliſh with thee in the midſt of theſe Flames thy Luſts have kindled upon thee. Remember how narrow thy Lodgings are in the Grave, and how ſcant thy Proviſions are among the Damned.

This is the firſt ſerious Thought I have offered thee, That Death ſhall make a total and final Separation betwixt us and all our temporal Enjoyments. As from all the Stations in which we are placed, ſo

II. From all the Natural Endowments in Body or Mind, with which we are bleſſed. I ſpeak of theſe as they conſiſt in conjunction with one another in this periſhing and imperfect Life. For after Death the Souls of the Bleſſed ſhall be infinitely better endued, when brought nearer unto God, and in fellowſhip with the Spirits of juſt Men made perfect. Here we ſee but in part, and know but in part; but but there we ſhall ſee as we are ſeen, and know as we are known. So after the Reſurrection, our Bodies ſhall have infinitely more perfect powers, 1 Cor. xv. 42. Sowen in Corruption, raiſed in Incorruption; Sowen in Weakneſs, raiſed in Power? Sowen a Natural, raiſed a Spiritual body.

Only here as the powers of the body and faculty of the Soul exiſt in Conjunction with one another in this periſhing and imperfect ſtate, at leaſt in ſo far as they ad upon temporal beeings and objects, they are quite broken of and cut ſhort, for which reaſon in like manner (as I have already ſaid) we are to take ſpecial care not to uſe them to unrighteous ends.

In the body, is it ſtrength? Uſe it not to Oppreſs, but to reſcue and defend the Weak, as Moſes would have done (Exod. ii. 13.) betwixt the two contending Iſraelites. Becauſe Solomon's evil days haſte upon thee. Eccleſ. xii. 3. When the keepers of the houſe ſhall tremble and the ſtrong Men ſhall bow themſelves.

Is it Nimbleneſs and Agility? Uſe it not to be ſwift to ſhed innocent blood, & to execute evil offices with wicked Men, but to be quick in the meaſures of thy duty to God, thy Neighbour and thy Self. I will run the way of thy Commandments (ſatih the Pſalmiſt) when thou haſt enlarged my Heart. Becauſe the ſame evil days come, when the Almond Tree ſhall flouriſh and the Graſhopper ſhall become a burden: And in the withered ſtalk of Old Age, thy joynts ſhall deny their Offices.

Is it Beauty? Uſe not this as a ſnare to thy own or thy neighbours Soul, to become a Trap in the hand of the unclean Spirit; but further to ſet off the virtues of the mind, as an Emerauld in pure Gold, or, as Solomon terms Words fitly ſpoken, Prov. xxv. 11. As Aples of Gold in Pictures of Silver. Becauſe theſe evil days alſo come upon thee, when theſe that look out at the Windows wax dim. The moſt ſparkling Eyes ſhall become Dull and Lifeleſs: They ſhall move no more in the Head, or entice into the works of Darkneſs, but in a little their Imperial Seat ſhall become the Windows of a Lizard, or a loathſom Toad. Such is the End and Exit that all the powers of the Body do make at Death, and in the houſe of the Grave.

So likeways it is with all the natural endowments of the Mind as exiſting in Conjunction with the Body, as I have already ſaid, and as acting upon temporal Beeings and Objects. Profound ſearches and nimble Wit and Facetious Humour, and all evaniſh, Pſal. cxlvi. v. 4. When his Breath goeth out, and he returneth to his Duſt, in that very day his thoughts periſh. So,

III. It is with all the great Acts and Conqueſts of a Mans Life. We have heard of the Houſe which Solomon built, 1 King. 10. v. 4, 5. And of the Aſcent by which he went up to the Houſe of God admired, by the Southern Queen; for the Temple it was ordered by a Greater Architect. We have heard of the great Babel which Nebuchadnezzar built, and of the Tower and Cities of Nimrod: Of the Conqueſts of Alexander, and of the great Atchievements of all, both Roman Emperors and Hero's. And whatever may be the fulleſt Extent of Mens Acqueſts, or the moſt beautiful Ornaments of their Habitations, from all theſe doth Death make a total and final Separation, even from all the Enjoyments of this Life. And which, is yet of far greater Importance.

The Second Serious Thought which I offer to you, That they are concluded under an Irreverſible State, and Condition of Felicity or Miſery in another World. As the Tree fallcth, ſo it lyeth, and as Death leaveth, ſo Judgment findeth.

This is the Import of all that Doctrine, which our Bleſſed Lord & Saviour delivered, when he was in the World, and of all theſe Parables, by which he repreſented the State of another Life: As in that of the Sheep and the Goats, Mat. 25. How plain are the Words? And he ſaid to theſe upon his Right Hand, Come ye Bleſſed of my Father, inherit the Kingdom prepared for you from the Foundation of the World. Again to thoſe upon the left Hand; Depart from Me ye Curſed, into Everlaſting Fire, prepared for the Devil and his Angels. And in the Concluſion of all, and theſe went into Everlaſt Puniſhment, but the Righteous into Life Eternal. So in that Parable of Dives and Lazarus, Luk 15. There is made mention of a great Gulf betwixt the two, and declared to be Impaſſible, ſo that the one cannot come to the other. Pray, for what is all this? but to tell us of an Irreverſible State, as of Bleſs and Glory to the One, ſo of Miſery and Sorrow to the Other, and that without End or Period.

And as this was the Doctrine of the Bleſſed Jeſus, ſo of all his Servants the Apoſtles in their time, and under the Truſt put into their Hands. Rom: 2.6. Who will render to every Man according to his Works; and ſo forward in the 7, 8, 9, 10, Verſes. To them who by patient Continuance in Well-doing, ſeek for Glory and Honour and Immortality, Eternal Life: But unto them that are Contentious and do not obey the Truth, but obey Unrighteouſneſs; Indignation and Wrath, Tribulation and Anguiſh upon every Soul of Man that doth Evil, of the Jew firſt, and alſo of the Gentile: But Glory, Honour and Peace, &c.

And now if it be ſo, whence hath ariſen the new Doctrine of ſome of our late Diſcanters upon the State of another Life, who quite Annihilat the Puniſhments of the Wicked, to the great Encouragement and Increaſe of Atheiſm and Irreligion? Nay, though there were no revealed Religion owned amongſt Men, (as theſe New and Dark Tapers would have it, who take the Boldneſs to ſet themſelves in the Light of the Sun) which is a Suppoſition ſo contrary to all the Motives of Credibility, the Hiſtory of our Saviours Life, Death, Reſurrection and Doctrine doth give us, the plain Analogy and Proportion betwixt Him and all the Types and Prophecies, which have been concerning him throwout the whole Jewiſh Diſpenſation, the Confeſſion of Enemies both Jews and Heathens, and the Acknowledgment of Devils themſelves; That a Man may alſewel deny every thing that he hath not ſeen, though never ſo convincingly inſtructed: Which were a Practice ſo abſurd, that the whole Learned World ſhould run to his Condemnation. Far leſs ground of Certainty do Men acquieſce in and reſt upon in other Matters which concern not Religion. No Body denies a Hector and an Achilles, a Pompey and an Alexander: And it is much they deny not a Julius Caeſar, becauſe an Auguſtus is made mention of in the New Teſtament. But I ſay, ſuppoſing all this, (only abſit Blaſphemia) yet if we own the Beeing of a God, which none amongſt all the new ſprung ſpawn of Deiſts or Demi-Atheiſts hath yet denied, then we muſt own Him, among all the reſt of His excellent Attributes, to be purely Juſt and Righteous. But how ſhall He be ſo, if He have not reſerved Rewards and Puniſhments for another Life? while in this we ſee proſperous Villany ſet before our Eyes throughout all the Ages of the World, and the moſt excellent Virtues groaning under the heavieſt Oppreſſions: So that we may eaſily ſtumble upon the ſtumbling Block of the holy Prophet Pſ. 73. paſſim throughout the ſame. I was envious at the Fooliſh when I ſaw the Proſperity of the Wicked. They have no Bands in their Death, neither are they in trouble as other Men. And further is he led unto the very brink of Atheiſm: In vain have I cleanſed my Heart and waſhed my hands in Iunocency; for I am Plagued and Chaſtned every Morning. But immediately he pulls in the Roynes, amd gives himſelf the Check from the 15. Verſ. and downward. When I ſought to know this, it was too Painful for me. Until I went into the Sanctuary of God, then underſtood I their end. And ſo furth. But in the 24 Verſ. Thou ſhalt guide me with thy Counſel, and afterward receive me to Glory And in the 27 Verſ. Lo, they that are far from Thee, ſhall Pariſh. They, that is, All they: An Indefinite being equivalent to an Univerſal. And ſince not all of them Periſh, but ſome of them Proſper in this Life, we muſt neceſſarly conclude, that Puniſhments are reſerved for them in an other.

Except you ſay in the next place with the fore-mentioned Deiſts and Diſciples of Epicurus, that Almighty God exerciſeth no Providence, nor regardeth what is done upon the Earth. If ſo; what account ſhall we make of the Miſgivings of the beſt laid Deſigns and Projects amongſt Men, and the ſucceſs of thoſe things, that having leſs Counſel and Contrivance in them, paſs commonly under the Name of Accidents? What Accounts can we make of many Inſtances in Prophane Hiſtory? If theſe diſingenuous Creatures will not admit Sacred Hiſtory to the benefit of Common Credit and Repute, leaſt they read their own Condemnation in the midſt of it? What Account can we make of the diſappointment of Brennus and the Gauls in their deſigned ſurprize of the Capitol of Rome by the keckling of the Geeſe in Juno's Temple? What Account can we make of Sardanapalus his burning himſelf with his own Women in a Pile of Wood, who loved ſo much to live in the Flames of his Luſts? What Account ſhall we make of St. Auguſtin his Digreſſion, (which he thought not of) in a Sermon againſt the Manichees, by which Firmus a Manichee was happily Converted? What ſhall we make at another time of his miſtaking his Way, by which he eſcaped the bloody Hands of the Donatiſts who lay in wait for him?

Or, if they will carry any regatd only to the Hiſtory of the Old Teſtiment ſo anciently and cloſly aſſerted by the then Learned and moſt Celebrated Nation of the Jews, and ſo firmly adhered to till this very Day: And what a Providence do you think was the ſaving of Moſes in the Ark of Bulruſhes? Exod. ii. And what a Providence that Pharaoh's Daughter ſhould own and inhaunſe him? and what a Providence that his Mother was allowed to Nurſe him? and what a Providence that he ſhould refuſe, when he came to riper Years, to be called the Son of Pharaoh's Daughter, that he might ſtep up to a far more Glorious Truſt, thorow a Thicket of interwoven Dangers and Contradictions, to be the Deliverer of the People of God? What a Providence was it that Joſeph was ſold into Egypt, and by the way of a Priſon was ſent to Pharaoh's Court, for the ſafety of theſe very Brethren that ſold him? Nay, what a Providence, that David eſcaped out of the City of Keilah, where he thought himſelf ſo ſecure; when afterwards he was made to underſtand the Keilits would certainly have delivered him up? Or if theſe be interpreted Accidents ſtill, and this be all the account that can be made of the ſingular Providences, which every conſidering Perſon is able to find out in the Tract of his own Life. Let us again mind theſe Athe • ſts in Maſquerad of the eſſential and inſeparable Attributs of that God whom they ſtill own in His Beeing. If that God be Omniſcient and infinitely Wiſe, (which they muſt agree to) He muſt needs ſee all the wicked Actions of ungodly Men. And then if He be alſe Juſt as He is Wiſe, He muſt alſe neceſſarly Puniſh them, or then acquieſce in a very great Diſorder in the Oeconomy of that World which He made.

But not to trouble the World more with that Sect of Men; let us only bid them reflect upon the Quiet of their own Minds, when they do that which is Good: And the Reſentments of a natural Conſcience upon perpetrated Wickedneſs. And remember who ſaid,

And again

But, if otherways

Nay theſe bitter Reſentments of a Natural Conſcience, are but the Fore-runers of that Worme that never dieth in the Regions of the Damned. And indeed, as we have already ſaid, they paſs into an irreverſible and Irremedileſs State of Miſery. And if ſo,

In the next place, To what purpoſe are all the Soul Maſſes that are offered up in the Church of Rome for ſuch as paſs into the State of the Dead, to ſhorten or totally to remove their Sorrows; And that according to the offerings of Charity, that are made for them, at leaſt Sums of Money, which are caſt into the Treaſury of the Church? If our Saviour had meaned any ſuch State of Life from which Redemption could have been ſo Purchaſed, how ſhould Dives have been concluded under this irreverſible Condition, while he leſt ſuch vaſt Subſtance behind him, which might have been happily employed to ſo good purpoſe? But Abraham inſinuats no ſuch thing in his Anſwers to Dives in the fore-cited Parable.

And now, Chriſtians, if theſe things be True, as I think, there is enough ſaid to evince the Truth of them; That Death makes a total and ſinal Separation betwixt us and all the Enjoyments of this World, and concludes us under an irreverſible▪ State and Condition in an other Life: How ſerious ought we to be improving the Advertiſement my Text gives us? It is the Cuſtom of Children only to throw away Pearls for Peeble-ſtones, and real Gold for the more gliſtering Counterfeit; but Wiſe Men part with the leſſer always for the greater Advantages. And what Compariſon is there betwixt Time and Eternity? betwixt the pleaſures of Sin, that laſt but for a Seaſon, and the never ending Joyes & Felicities of another Life? Nay, betwixt the Luſts and Paſſions, that really toſs Men amidſt the Diſeaſes they bring upon their Bodies, and the reſentments they break up in their Minds and Spirits, and theſe equal and continual Satisfactions of the Bleſſed in the preſence of God, and the Societies of juſt Men made Perfect?

And to this bleſſed State and Conditions, we are hopeful, • ur truely Great, our truely Noble, our truely Virtuous Friend is gone: Whoſe Duſt lyeth now before us, to be returned to that Duſt of the Earth out of which it was taken. Not do I ſay this out of any Complement to His Friends and Memory; but from very conſiderable Evidences and Grounds of Charity. And therefore ſhall preſume to ſet before you, for your Chriſtian Imitation, ſome of theſe excellent Virtues which did moſt luculently ſhine forth in his Liſe: And by which, there was a conſiderable Obedience given to ſome of the moſt important of the Goſpel Precepts. And this I take to be the chief Deſign of Funeral Diſcourſes upon our dead Friends; to make their Light ſo ſhine before Men, that others ſeing their Good Works (at leaſt hearing of them) may Glorify their Father which is in Heaven. We find the Virtues of Dorcas much talked of, and the Product of her Handy-labour exhibited to her Praiſe in the ſight of the Apoſtle, who was allowed to raiſe her from the Dead.

The firſt two I ſhall make mention of, are coupled together by our Bleſſed Lord and Saviour in the Eleventh Chap. of St. Matt. Goſpel Verſe 24. In a grand Leſſon he offers unto, and enjoyns upon his Diſciples; It is in theſe Words, Learn of me, for I am meek and lowly in Heart. And ſufficiently to underſtand the Value of theſe Graces, it will be fit to mention another Scripture Iſa: 57.15. Thus ſaith the high and lofty One that inhabiteth: Eternity, whoſe Name is Holy, I dwell in the High and Holy Place; with him alſo that is of a Contrit and Humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the Contrit Ones. Where it is obviouſly obſervable, That theſe Virtue ſo qualify the Soul as to make it a Habitation for God, and do make up a conſiderable part of the Image of Chriſt. Nor do I ſay that theſe alone can qualify Us for an Union with God; but that they are two of the moſt conſiderable Virtues, in the exerciſe of which we may hope to attain to the Bleſſedneſs of an other World.

For the Meekneſs of our Great and Noble Friend, it was ſuch as that ſeldom he was found to be Angry. For my ſelf I have heard his Ears provok'd, but never ſaw his Countenance changed. And if we take in the Holy St. Auguſtin his Deſcription of the Meek, which is in theſe Words (Commenting upon our Saviours Sermon upon the Mount) mites qui cedunt Improbitatibus & non reſiſtunt in malo. He knew to bear evil Offices done him in the World with as equal a Mind as any amongſt Men: Nor did he take pleaſure to render Evil for Evil, but rather in the Meekneſs of his Spirit to overcome Evil with Good. And without either Fondneſs or Hyperbole, I may adventure to ſay that, if he came not up to the Meekneſs of Moſes in the exerciſe of this Virtue, he was one of the Meekeſt Men of all the Societies where he happened to be found.

For his Humility it was as Signal as it was Singular. He ever ſhunned all pompous Appearances and proud Competitions. He was aſſable and eaſy in his Converſation, even with theſe of inferior Quality, and yet with his Equals ſetting forth a Greatneſs ſuitable to his Birth, attended with all the poſſibly attainable Effects that his Noble and Generous Education at Foreign Courts could have been expected to produce. For his Table it was ever opulent and honeſt, and upon all ſolemn and ſingular Occaſions, ſecond to none amongſt his Peers; but nothing Vain or ſavouring of Oſtentation. In his Apparel, though he never wanted by him the richeſt and fineſt, yet he looked upon himſelf as Great in the Virtue of his Country, as in the Product of the Indies, and truely he was ſo. Whatſoever he had to boaſt beyond his Neighbours, in conſiderable acquired Parts, he had no itch to ſhew them, but induſtriouſly kept them up, except when the common Benefit of others did require it. Nor were his Attainments only in that which we call the Gentile-Learning, eſpecially the Claſſick Authors, whereof a Copy is extant in his Library, than which there can be none found finer in the Nation; but in other Sciences, that are of greater Uſe, and require cloſſer and more ſerious Application. And I have been witneſs to his modeſt and baſhful Concealing of them, when he had good opportvnity to ſet them forth to his Praiſe, making good that Deſcription St. Bernard gives of Humility, Gloriari non ſolet, contendere non conſuevit, it doth not Boaſt, it uſeth not to Wrangle.

The next Virtue that ſhined in him, was his remarkable Juſtice, in obſervance of that great Goſpel Precept. Matth. 7.12. All things whatſoever ye would that Men ſhould do to you, do you even ſo to them: For this is the Law and the Prophets. This Virtue did he practiſe to a great Pitch, in all the Tranſactions of his greater Affairs, and in leſſer Concerns in his State and Family; ſtill Allowing, Approving, and Commending, upon all Occaſions, all Actions of that Nature. And was frequently heard to ſay that, however unjuſt any were to him, he would be Juſt to all the World. And in ſome time his Singular Juſtice, in moſt Signal Acts of it, may be made, appear.

To theſe add his Eminent Charity and Bounty to all that were in want, ſo neceſſary a Virtue in theſe pinching times, and that likwiſe in obedience to a very great Goſpel Precept. Heb. 13.16. To do Good and Communicat forget not, for with ſuch Sacrifices God is well pleaſed. This is a Virtue that admits not of ſuch publick Evidences, becauſe we are forbid to ſound a Trumpet before it. And that is indeed the great difference betwixt true Charity and vain Oſtentation. Only this I can ſay, as upon certain Knowledge, that ſometimes I have been called to find out fit objects for his Charitable Diſtributions.

Now here is a ſhort Catalogue of ſome of the moſt Excellent Chriſtian Virtues, which very eminently dwelt in him. And might we ſtay longer upon this to highten the Morality of his Life, we might call in as Auxiliaries the Cardinal Moral Virtues, admired, practiſed and recommended by the Ancients, as founded upon the Light of Nature. One of theſe is already touched, to wit, Juſtice; the other three are Prudence, Temperance and Fortitude of Mind.

Of the firſt of theſe he was Bleſſed with very large Meaſures. And if we ſpeak the Language of the Moraliſts nullum Numen abeſt, ſi fit prudentia.

For his Temperance in eating, he could ſhew himſelf Sober in the midſt of great Abundance. For the other part of it in Liquors; many times have I heard him remonſtrat againſt the uſe of them betwixt Meals: And if at any time the corrupt Cuſtoms of the Age did impoſe upon his Gentle and condeſcending Spirit, he bore both the trouble and Reſentment of it to a Chriſtian Meaſure.

For that of Fortitude of Mind, which is indeed the Stay and Anchor of all the reſt, he was a Phaenix for it; which cannot miſs to be atteſted by all that had the Honour to Converſe with him. Never a more equal and immovable temper of Spirit found ordinarly amongſt Men upon the Earth. You ever found him, where you left him, and what he was, he was unto the End.

So that Relative to all theſe, both Chriſtian & Moral Virtues, he ſeemed to inhaunce that Precept of the Bleſſed Apoſtle. 1 Cor. xv. 58. Be Stedfaſt and Immoveable.

Signal Evidences of this Fortitude of Mind did appear to a Wonder in the ſight of many Witneſſes at his Death, his Noble and Honourable Friends whom he had called to the Chriſtian Office of attending him at that Seaſon. There did he ſeem ſo far to Triumph over Death, that the ordinar Temper of his Mind ſuffered no imaginable Change; ſpeakihg with all the Deliberation and Digeſtedneſs, a very little time before his Death, as he uſed to do in the time of his Health; with all Demonſtration of Kindneſs, taking by the Hand all that were about him committing them to God; Pardoning and praying for all his Enemies; and heartily Bleſſing his Hopeful Son.

One Paſſage did very much inſtruct the Chriſtian Magnaminity, als wel as Moral Fortitude of his Mind; when the Surprize of a very excuſeable Paſſion made his Deareſt and truely Noble Conſort break out in ſome kind & deep Reſentments at her Thoughts of his parting from the World: He thus expreſſed himſelf as with a Challenge; Why! ſhould not I reſign my Soul unto God at His pleaſure? All the Greatneſs and Wealth, and numerous Circumſtances of Temporal Felicity were not ſo much as in his View. The ſeriouſneſs of his Devotions, als well as the Fortitude of his Mind, left no place for ſuch low and mean Thoughts. To this add a ſingular Inſtance of that orderly and digeſted Regard, which he payed to God all that Night over, before it pleaſed God to call him out of this Mortal Life. As oft as Prayers were offered for him, (the returns of which were very frequent) and that moſt Juſt and Righteous Concluſion of our Requeſts (in the Words of our Bleſſed Lord and Saviours form of Prayer, which rectifies all our undigeſted Thoughts) ſounded in his Ears, he pulled off the thin Covering of his Head (with which he was abundantly diſcovered when it was upon him) and with the profundeſt Devotion joyned in the Petitions thereof.

Here is a Chain of Virtues, (made mention of before you) hanging about this Great and Noble Perſonage. Virtues have always their proper Luſtre where ever they are to be found; but ſet forth a greater deal of Beauty and Glory, when made Conſpicuous by ſo high a Station, like Pallas or Minerva ſitting upon a Triumphal Arch, and commanding the profoundeſt Regard from all their Votaries, paſſing by them upon the common Level of the Earth. O! What Obligations ly upon Great Men to be Virtuous, provocking to Imitation the Multitudes of ſuch as ſtand upon a lower Ground, conſiderably reforming the World, & putting common Debauchry & Diſſolutneſs of Life to the Bluſh: And, by ſo doing, greatly advancing the Kingdom of God.

But, to live this Digreſſion, I ſay here is a Chain of Virtues, Meekneſs and Humility, Twins of Paradiſe, fit for the Fellowſhip of Jeſus, and meet to enter into the Societies of the Bleſſed; without which, they cannot abide in theſe Regions of true Felicity, more than Lucifer in Heaven, or Adam in the Garden of Eden. Juſtice & Charity the two profitable Hand-maids of Human Society, Miniſtering to the preſent Exigences of his lower World; without which neither could the Poor Subſiſt, nor the Rich be Happy. Again, here are Prudence, Fortitude, and Temperance. The Philoſophers have left us little to ſay of theſe, only they Treat them likeways with reſpect to this Life, and the conſtituting and carrying on of a Temporal Happineſs and ſummum bonum under the Sun. But in the other World, our Prudence ſhall be ſwallowed up of a perfected Wiſdom, whereof it is but a Spice or Syre: Fortitude ſhall loſe it ſelf in a fearleſs and inconcuſſible State: And Temperance ſhall ſurrender its Dominion to a total Exemption from the uſe of the Creature. To all theſe add Pure and Holy Devotion, and this is a laſting Tribut payable to our Great Lord and Maker, as in this World, ſo in that which is to come.

And now, with this Climax or Chain of Virtues, in their different Poſitions and Gradations, in their proper Exerciſes and Operations, did our Great and Noble Friend and Fellow Chriſtian ſhew himſelf forth in the World: Having them ſo cloſs hanging about him, and knit unto him, that ſo long as he was capable of Communion with Us, and the common Union of Soul and Body was allowed to ſubſiſt, they ſhined forth with a Meridian Brightneſs. Only the laſt of theſe (as moſt becoming his Buſineſs of appearing before God) ſeemed in the laſt place totally to poſſeſs his Soul, and to ſhew forth a great work of God upon his Heart, making him to breath forth a total Abnegation and cheerful Dereliction of all the enjoyments of this Life.

And in this manner did he ſpend his Time in the approaches of Death, as he had done for a conſiderable time before, having, alſo received the Holy Euchariſt from the Hand of one who was Worthy, and had right to Celebrat and Adminiſter it. Thus did he in the ſtrength of a firm Mind, and in the returns of continual Devotions wait for the coming of his Lord, uttering theſe Words, and never any after them; Into thy Hands, O Lord I ecommend my Spirit.

Thus, this Noble and Excellent Perſonage, with this upright Job. (whoſe Patience in a moſt lively manner he tranſcribed, as in the courſe of his Life, where he wanted not ſingular enough tryals, ſo moſt Eminently in his laſt Fatal Sickneſs) was brought unto Death and to the Houſe Appointed for all Living.

What was Great and Noble about Him, either in the Extract or Alliances of his Family (where there wants no Ground enough to Celebrat his Greatneſs) we cannot ſo much conſider the Subject of a Funeral, as the work of a Pencil. And therefore recommends you to his Eſcutcheon, where you will find the Enſigns Armorial of the Nobleſt and Greateſt Families of this Nation.

Or, if there were any Faults or Failings in his Life, (As what Man liveth and finneth not?) that is as little my Buſineſs. What I have already ſaid of Him, ſeems to ſpeak Him more than a Penitent even a Favorite of Heaven, and yet boaſting of no Attainments; but in the wonted Humility of his Soul, throwing himſelf intirely upon the Merits of the Bleſſed Jeſus, the only true and ſolid Plea of the beſt of Chriſtians. And here we ſhall leave Him, where we hope to be found in the day of our Appearrance.

And what now remains but the laſt Duty of his Noble and Honourable Blood Friends? To commit his Body to the Duſt, ſince his Spirit is returned to God who gave it. And Bleſſed are the Dead which Die in the Lord, from henceforth for they reſt from their Labours, and their Works do follow them.