A sermon preached at the parish church of Solihull in Warwickshire, December 21. 1690 On occasion of the death of Anne, the wife of the reverend and worshipful Henry Greswold; precentor of the Cathedral of Lichfield, &c. and rector of Solihull aforesaid. By John Wright Master of Arts.

HEB. IX. 27.

It is appointed for Men once to dye.

THE first thing which these Words sug∣gest to our Meditations is Death, a very affrighting thing, formidable to human Nature, the mere mentioning of which, is enough to damp our Spirits, and the Caresses of all sensual Delights and Satisfactions, quash all the Glee which we can find in any wild Frolicks or riotous Jollities; dim the lustre of all Earthly Grandeurs and Beauties; over-cloud and darken all the Splendor and Glories of this World. And yet dye we must, it hath pleas'd God, by reason of Sin, to bring it upon all Mankind, to make it the necessary condition of our Nature in this Life, For it is appointed for Men once to dye.

That we may make the best improvement of these words we can. 1. Let us meditate what it is to dye. 2. Of the assuredness of Death to us all, It is appointed for Men. 3. The time when this shall befal us, we are once, at a certain time to dye. Lastly, What may comfort us against the fear of Death.

1. What it is to dye; how we are to understand Death. Now this, according to the Sense of all Man∣kind, confirm'd by the Gospel, is our removing out of this Life, our going into the next World, and our leaving these Earthly Tabernacles behind us, to return to the Dust of the Earth whence they had their Original.

1. It is our removing out of this Life. Linquenda est Tellus, * 1.1 saith the Poet, & domus & placens uxor at∣que harum quas colis arborum te praeter invisas Cupressos nulla brevem dominum sequetur. Thou must leave thy Land, and thy Dwelling, and thy pleasing Wife; and of all thy Trees, none shall attend thee to thy Grave, but Oak for thy Coffin. † 1.2 A black Shirt was all that Celadine the Great carried to his Grave. ‖ 1.3 And when Ninus went to Hell he took with him neither Gold, nor Horse, nor Silver Chariot. We are here but as Stran∣gers and Pilgrims upon the Earth. This World is not our Home and Country, we are only to pass through it, where we have no abiding City.* 1.4

This should teach us to bear all the Evils of this Life with an even Mind, as remembring that we are upon our Journey, and have so fair a Country in our Prospect, where we shall be happy, past all the Storms and Tempests; all the Doubts and Fears; all the Sins and Temptations; all the Pains and Cares of this troublesom Pilgrimage, shall be safely landed in Hea∣ven, where all tears shall be wiped from our Eyes, and* 1.5 death and sorrow shall be no more.

We should hence also be careful, that we do not carry away out of this Life, (which we cannot al∣ways enjoy) such Earthly Affections to it, such gasp∣ings for it, such lookings back after it, as may make us miserable in the next, when we are parted from it. The other World does not alter the Temper and Dispo∣sition of Mind which a Man carries with him: He that* 1.6 is filthy will be filthy still, and he that is unrighteous will be unrighteous still. And we are not certain that we shall not take with us sensual Appetites, when we re∣move from sensible Objects. Old age does not cure wanton Desires in bad Men; nor envious Passions, nor worldly Affections; nay, these rather encrease as

the Body decays. And then we may well believe, that a Man carries the Earthly Passions and Inclinati∣ons of his Mind along with him; and it must needs be a torment in the other State, and possess the Soul with vexation and restlessness, to despair of ever en∣joying that which only it has an ardent Affection after.

2. 'Tis our going into the next World, our entring up∣on a new state of Life, where there will be neither Marrying nor Building, nor Food nor Raiment, nor Ploughing nor Sowing, nor Buying nor Selling, nor Sitting nor Walking, nor Heat nor Cold; but a new World of Spiritual Beings. We are told glorious things of the happiness of that State, but withal, that it is like nothing which we have seen or heard, or can conceive. And no wonder, since 'tis the entertain∣ment and employment of Angels and Spirits, where∣as all our notices come by Sense. While we are in this Body, we can have no Notions from any thing but what is Material, and can affect our Senses; and can no more understand an Invisible World, and Im∣material Inhabitants, than a Man born blind can Co∣lours; he may believe there are such, and may hear Persons discourse learnedly about 'em, but they can∣not be represented to him any way, whereby he can have an Idea of them. So that we cannot conceive how we shall be when we have parted with our Bo∣dies, and left them behind us; what will be our em∣ployment, or shall so much as first present it self to us; how we can be able to discern and distinguish Spirits, or converse with 'em; whither it is we are to go, since no Place as such can affect a Soul; wherein the happiness of that State consists. The knowledge of which things, while all our Intelligence is to come by Sense, cannot be conveyed to us.

Hence then were it wise in us to comply with all our Saviour's Directions, for the fashioning of our Minds, and to practise all those Graces and Vertues he requires of us; as easily supposing, that such Habits and Dispo∣sitions of Mind are necessary for us to rellish the Hap∣piness of that state. For there are many degrees and instances of Vertue required from us, which are not necessary to, nay, scarce consistent with the happy and prosperous Condition of this World, or our living in it: For we are not to love it, we are to live above it; to stifle and suppress not only the extravagant and irregular, but even the natural Appetites of the Body, and to despise the Pleasures of it, subduing the Flesh to the Spirit; to enjoy this World with that great indifferency, as if we enjoy'd it not; to have our conversation in Heaven, all our joys and affections, our treasure and hearts there; to love our Enemies, and those who hate us and despitefully use us; to forgive Injuries; not to retaliate Evil for Evil, but the contrary: Which things we cannot think why our Saviour should require from us, were it not that that Temper of Mind which these Vertues form in us, is necessary to prepare us for the happiness of the other Life; and so far as we abate of them, so far shall we fall short of our Felicity in that State.

As for the Miseries of it, we may well believe, that they also are more than any thing we have seen, or felt, or can conceive. They are represented by * 1.7 Lakes of fire and brimstone; and though Fire cannot hurt a Soul, yet if such Expressions be Metaphorical, what will those sufferings be that are real!

Thus to dye is to enter into the strange Regions, and new state of the other Life.

3. 'Tis our leaving these earthly Tabernacles behind us, to return to dust; our Bodies to sleep in the Earth, tho' our Souls have taken their flight from it. With reference

to these was it said, * 1.8 Dust thou art, and to dust shalt thou return. Yet 'tis but for a time, and † 1.9 though it be sown a natural Body, it shall be rais'd a Spiritual; for * 1.10 Flesh and Blood cannot inherit the Kingdom of God, nei∣ther can corruption inherit incorruption. These earthly Bodies which we live in, cannot subsist in that pure Light and glorious Region where God dwells; and therefore to be fit to inherit Glory, they must at the last day be spiritualiz'd, free from all sublunary Pas∣sions, to rellish none of the Pleasures of Flesh and Blood; and the more they are refin'd here from Flesh∣ly Appetites and Earthly Inclinations, the more glo∣rious will they rise again.

1. This again should wean our Minds from all sen∣sual Pleasures and worldly Affections. For if we can like nothing but these things, what shall we do when we come to leave 'em, when they cannot be had? For whatever clothing our Souls may have, yet Flesh and Blood they shall not. And altho' when our Bo∣dies fall from us into Dust, the particular Desires and slighter Inclinations of 'em may possibly depart from us, (as we see in long and tedious sicknesses and auste∣rities, Men care not much for bodily Pleasures:) Yet when the Soul is sensualiz'd (as it is in old Sinners, tho' the Body be decay'd) and can esteem no other; 'tis uncapable of any happiness among Spirits, or in a Bo∣dy that is Spiritualiz'd and Glorified. By how much therefore our Inclinations are sunk into Flesh and Sense, by so much are we indispos'd for the happiness of the next Life, which doth not consist in 'em; and the more Spiritual our Nature is, the more is it prepa∣red for the Glories that shall be revealed.

2. We should not hence pride our selves too much about our Bodies,—Either as to their Descent, since our Pedigree is all alike Antient, and no one knows

what sort of Persons his Ancestors may have been, how∣ever we know what we all in a short time must be.

Or as to their Beauty, which if it be not overvalu∣ed, but real, soon whithereth away like Grass; whereas Grace and Goodness gives the most pleasing Air to our very Aspect, such as no Beauty Natural or Artificial can come near. However 'tis but a little while till we shall not know the difference betwixt the Dust of one Per∣son and another.

Or as to their Apparel, which besides that it often but indifferently sets off the Person (the plainest Dress ac∣cording to Peoples Quality being most becoming) can be of no use in the other Life to cover a Man's Soul.

Or that we have an Estate to provide more largely for them than others have; or can pamper them more: Yet for all this they will fall into Dust, and the sooner or∣dinarily for our too much Indulging.

Lastly, we should believe according to the Scriptures, that our Bodies shall spring up again more glorious at the Resurrection, and in the mean time they are said in Scripture to be asleep. The Soul must all the while be in an imperfect State without the Body, and is not com∣pleatly happy till they meet each other again, to live in perpetual Harmony and Pleasures, to which glori∣fied Bodies will be highly Instrumental. But if we make our Bodies the Servants of Sin, and they carry to their Graves fleshly Lusts and sensual Affections, * 1.11 they will rise to shame and everlasting contempt.

Thus we have heard what it is to dye. In what sense we are to understand Death, that we do not then cease to be. And methinks when we see the Body of a worthy Friend or Relation lie before us, pale and without Sense or Motion, who but few Hours since, may be, was our Support and Comfort; we cannot conceive that this must be all of the Person, but that the Soul is

alive somewhere, tho' we did not see it go, nor what Company did attend it, nor what a State or Place it pass'd into.

2. I proceed to the next thing, The assuredness of Death to us all, It is appointed for us.

Of this all Mankind is a Proof by the succession of Generations. And our selves see that those who live the oldest, yet Death follows them close at the Heels, and at last gives them the fatal stroke. There have been two indeed excepted since the beginning of the World; but no more will till the end of it, and then saith St. Paul, * 1.12 We that are alive shall be changed.

Sin is the Cause of this, for † 1.13 Death came into the world by it, and * 1.14 in Adam all dye.

Had we been made Spirits at first, we had had no Principles of Mortality in us; and it had been hard to have depriv'd us of our Natures, and to have made us mortal for one Man's Sin, without our fault. But we were made of Flesh and Blood, of the Dust of the Earth, and subject therefore by Nature to Dissolution and Corruption; for that which is made of Dust, may sure be resolv'd into it again. And since it pleas'd God to deprive our first Parents, because of their Sin, of that Supernatural Priviledge of the Tree of Life, which was granted them alone for a Sacrament or an Assurance of Immortality, we have no wrong done us. For hu∣man Nature is, and always was, in its Frame Mortal. Adam's Body, even in Paradise, was in it self as vulnera∣ble, as capable of a violent Death, or being prejudic'd by infectious Airs as ours are; tho' it was more secured from them. But now since Sin is come forth into the World, and Men have corrupted their Nature by it, and are left to their own Counsels, to injure themselves and one another by violence and excess, and to the Contin∣gencies of things, there must needs be Death, tho' we

could get a Preservative against all the decays of Na∣ture. So true is it that Sin brought Death into the world. And 'tis as true, that he will now never leave coming to our Doors, till he has fetcht us one after another all away.

And indeed considering this fallen and Apostate state of the World, an Immortal Life were not desireable in it, tho' our Bodies might be preserv'd by a Miracle, and Mankind did not too much encrease. For short as it is, a little while gives wise Men enough of it, but then it would be intolerable, and it has pleas'd God to provide a better Place for us.

Now the assuredness that we must all dye, that the pale Messenger must shortly close our Eyes, and fill us full with Dust and Clay, should cool our desires after this World; teach us when we have enough; shew us that these are not the Riches of a Soul, which must shortly change this Life; and put us upon an early Pre∣paration for Death, lest we render our Lives uncom∣fortable for fear of it, and be affrighted and in Agonies, when it comes within view, and we see it approach us.

3. The time when Death will befal us. We are once, at a certain time to dye. It is appointed for men once to dye.

When and where, and how each of us shall depart this World, the All-knowing God foresees, and has certainly determined. For we cannot suppose it to be unknown or unresolv'd with him, how he will propor∣tion our Lives, and what our Death shall be. And, * 1.15 if the very hairs of our Head, then assuredly all our days are numbred.

Therefore with reference to the Period of Human Life we are told, Job 14. 5. That the days of man are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. And Job 7. 1. Is there not an appointed time to man upon Earth? are not his

days like the days of an hireling? And if we will al∣low God, who governs the World, to order and dis∣pose all Events in it, according to his Will and Coun∣sel, and by his disappointing or giving success to things, to be the Author of all the Good or Evil which hap∣pens to Mankind; (as the Scripture makes him) * 1.16 If a Sparrow does not fall to the Ground without him, much less shall Man, who, as our Saviour teacheth, is of more value than many of 'em. † 1.17 My times, saith David, are in thy hands. No Man can depart from this World, no more than he can be born into it without his particu∣lar Providence. No one can be guilty of his own murder, but by God's forsaking him and giving the Man up to himself; no sickness or distemper shall prove mortal, but when God pleases it shall; no Wrath or Malice of Men can destroy us but when God permits them, and then he is said to deliver up a Man into the Hands of his Enemy; no Wars, Pestilence and Fa∣mine but are sent by God, and directed by him where to strike. Since then the Providence of God does pe∣culiarly over-rule and determine all Events, and espe∣cially the end of Man's days here on Earth, and with∣al foreknows whatever shall come to pass; we are then to believe, that all things shall move on in that certain Track which God foresees and has appointed, and that no one shall dye sooner, nor live longer than that Period which God in his wise Predestination has determined for us. Not but that God often prolongs the Life of the Righteous, and cuts off the wicked Doers, as the Scriptures frequently assure us. But then they assure us too, that God hath ordain'd the Righte∣ous to be such, and to leave the Wicked to their own Devices, as the means of that their longer or shorter time, which accordingly God hath fore-determined. So that our using or neglecting those of Religion and a Holy Life, as well as other ways of Self-preservation are neither in vain for the lengthening or lessening our

Race here, nor yet alter, but pursue and compass the Goal which God hath prefix'd us. Thus is that Matter resolv'd which Beverovicius the Learned Physician was so much concern'd about.

But then it is a thing which some would be glad to know, viz. The number of their days, and the time we have for yet to live; and could we tell them, they were to hold out yet fifty or sixty years, it might be glad Ty∣dings; and then they would let loose all the Reins to Sin. But if all that must dye betimes knew so, how would it damp and chill their Spirits, fill the rest of the World with mourning, cast a Veil over all the Comforts of Life, and put a stop to all their Industry in it! For what would become of all Arts and Sciences, Trades and E∣ducation, if Persons knew they were to dye, by that time they had made any Improvement or Progress? And so a great part of Mankind would lay aside the ne∣cessary business of Life, which I believe no dying Per∣sons would much concern themselves for; and Religi∣on be little minded but against the time of Death.

As to the Bounds which God has set to human Life in general; Moses tells us that in his time * 1.18 the days of man's age were seventy years. And in the ordinary course of Nature, our Bodies cannot hold out much more; all beyond is labour and sorrow. When Mankind were few they liv'd longer; but now the World is stockt with Inhabitants, should our Ancestors, who liv'd Seven or eight hunder'd years ago, and their immediate Chil∣dren and Grand-children, down to our times, be alive now to enjoy their Estates, the present Generation must needs be Beggars, would not know where nor how to live; and wickedness might come to the same pass as it did in the Old World, when there was but one righteous Family left; the most probable Cause where∣of was the length of their Lives. Whereas the short∣ning of them, has made Men more governable; sets Heaven and Hell at a nearer distance, encourages good

men thereby to persevere, and sooner removes those who are bad. In a word, our Lives are long enough to prepare our selves for Heaven, and if we are soon removed thither I hope it is no loss, especially to so great a part of mankind who live in pains and sorrows, want and drudgery, to whom the shortness of Life is a Com∣fort. For so we find Job most passionately expressing himself, Wherefore is light given to him that is in misery, and life to the bitter in Soul? which long for death, but it cometh not, and dig for it more than for hid treasures; which rejoyce exceedingly, and are glad when they can find the Grave, Job 3. 20, 21, 22. My Soul chuseth strang∣ling and death rather than life, I loath it, I would not live alway; let me alone for my days are vanity, Job 7. 15, 16.

Since then it has pleas'd God to bring down the ordi∣nary term of our Life to Seventy years or thereabouts, if we could attain unto it, as few do.

1. We should hence learn some end of our Cares, and not have our Hearts and Desires constantly intent and eager after Money, and increasing our Estates to the last gasp, as if there were no Life but in them. For this exceeds the covetousness of that laborious rich man in the Gospel, who knew when he had enough, and * 1.19 to take his ease. But bethink our selves what provision we have made for our Souls, against they † 1.20 are turned out of these earthly habitations; what * 1.21 Trea∣sures we have laid up in Heaven; what good we have done in the World; how useful we have been in our Generation; how kind to our Neighbours; or rather, how few naked Backs we have clothed; how few emp∣ty Bellies we have filled; how few languishing Bowels we have refreshed; how few good Works we have rewarded. And yet how many Rich men may we ob∣serve in the World, who part with Money to the Poor as it were Blood out of their Veins; repining at ordinary expences; raging at a loss or mischance; tenacious and narrow to those about them? What sor∣did

Practices and dishonourable Shifts they'll take up with to save? how tamely they can sit under the lash of Tongues, and content under an ill Name? In a word, What Slaves they can be to worldly things? not for∣bear God's own day, nor, as Solomon speaks, are they * 1.22 suffer'd to take rest in the night. And lastly, What Glory has God had from all? Whereas a little will serve us while we live; and such a competent Provi∣sion for Children, as may encourage their Industry and Vertue (tho' not maintain them in Idleness and Vice) may be a just reason for our care; but to make them Rich and Great is not: And yet many Persons are never contented with Earth till they are laid in it; neither live belov'd, nor dye lamented. And this is the more to be pitied, when it befalls any of those who, for their other Endowments, might have been the delight and pride of their Country.

2. We should likewise bethink our selves, how our Lives shorten every day; and how near we may be got to the common Period of Man's Life. It may be there are but a few years behind, and then at least we must begin to mind what we came hither for, and to do it, or else we shall soon be in everlasting Torments. And when we have past through the remaining Scenes and Stages of Life in Vertue and Honour, and have got the taste and rellish of this World out of our Minds, have no hankerings after it, and can live without it, and are approaching into the Confines of Eternity; we should not be apt to think of the melancholy State of our Bodies, which are left to putrifie in their Graves till the Resurrection; but of the glories and pleasures of another Life to which we are a going, which will raise our de∣sires after it, and take off the natural Aversions to Death.

We must once dye, saith the Text, after that we shall dye no more, Death hath no more dominion over us. Some we read of in the Gospel, who were rais'd from the Dead to live here anew, and such were fain to dye again. But

this we must not expect, after once we are dead, have parted with these Earthly Bodies, gone into another Life, ever to return into this World again to amend. We then pass into an Immortal and Irreversible state of Rewards and Punish∣ments. The only time then we have to work out our Salva∣tion, is while we are in these Bodies, * 1.23 For we must be judg'd according to the things done in them. Let wicked Men there∣fore look to it betimes, and get such Habits and Dispositi∣ons of Mind, as may make their Souls happy when they de∣part hence. For if Mens earthly Natures are to be spiritua∣liz'd and refin'd, before they can be fit to live in the presence of God in Glory; it must be only those Graces and Vertues which come from Heaven to adorn our Souls here, as must carry us up thither. But if † 1.24 with prophane Esau they will for worldly enjoyments sell their Birth-right; i. e. their Right and Title to eternal Glory, when they come to inherit the Bles∣sing annexed to it, they'll find no place for Repentance, i. e. no altering God Almighty, no changing or reversing their Case, tho' they seek it carefully with tears; for so neither could Esau make Isaac reverse his.

Indeed Men may so far harden themselves in Sin, and reject all the means which God uses for their amendment, as that at last he may before Death withdraw his Spirit from them, give them up to their own Counsels, and the Government of Evil Spirits. And the hardness of the Israelties▪ was such that God cast them out of the care of his good Providence, left them to wander, and at last to dye in the Wilderness, and * 1.25 sware in his wrath that they should never enter into his rest. Of like Persons did our Saviour speak, † That the Kingdom of God should be taken from them, and given to a Nation bring∣ing* 1.26 forth the fruits thereof. We are likewise told of Apostates from the Christian Religion to Paganism; that 'tis † 1.27 impossible to renew their Baptismal Grace, and receive them again to re∣pentance; that * 1.28 there remaineth no more sacrifice for their sin, but a certain fearful looking for of Judgment and fiery Indignati∣on: and S. John discourages Christians from † 1.29 praying for those who were fallen into it, calling it a sin unto death; and there∣upon

disswades us from the * 1.30 Pagan Idolatry; but other∣wise God does not deny his Grace and Mercy to any one in this Life who will accept of it.

Nay, if a Man believes God's Mercy in Christ to penitent Sinners, and upon such a Belief repents and lives a Holy Life; if the Man should dye desponding his own Case, and hope for no Salvation by Jesus Christ, we have no reason to think that God will condemn him, because he upon a mistake will condemn himself, no more than he will save that wicked Per∣son who dyes, believing all shall go well with him.

But now Death puts a stop to all our Opportunities, and cuts off the hopes of wicked Men: they must then abide un∣der the wrath and vengeance of God for ever; and are re∣served in a miserable Estate for the Judgment of the Great Day; when there will be the final Consummation of Re∣wards and Punishments for evermore.

This should therefore put us upon doing all the good we can, while the day of Salvation lasteth, before the dismal Night comes upon us, which for ought we know, may be within this Week, and after that no more trial, for we must dye but once. † 1.31 Be ye therefore ready, saith our Saviour, for the Son of man cometh at an hour when ye think not. We may be cut off on a sudden, seiz'd with distraction or dulness, so as not to be able so much as to set our House in order. And tho' Men by a strange partiality, are apt to fancy to themselves that they shall live as long as any body uses to do; yet we see they are often mistaken. When and where, and in what manner we shall dye God has conceal'd from us, to engage us to constant Watchfulness and an early Piety. And who then would have his Heart set upon this World, who knows not how soon his Head may be laid low, how soon he may be turn'd out of his Earthly Tenement? it may be to mor∣row for ought he knows, yea * 1.32 This night his Soul may be ta∣ken from him; and then with our Life the day of Grace ends.

† 1.33 Wherefore, as the Holy Ghost saith, to day if ye will hear his voyce, harden not your hearts. And since our Blessed Lord will reward all the good Offices we do for him, so that

a Cup of cold water given for his name sake, shall not lofei* 1.34 its reward. We may get to be rich in good works; for the more we do, the more we shall be reward∣ed; and God will proportion our Glories, according as we have improv'd our Talents and Opportunities to do good here, and have laid up our treasures with him. Now this shews Men, besides the hazard they run, what they lose, by not beginning the Service of God early. Nor can they rational∣ly think, that they who begin to live well at the latter end of their time, should have an equal reward with those * 1.35 who have, as the Gospel says to another purpose, born all the heat of the day, have served God all their Life: Nor that they who do but little, should be as well rewarded, as they who have done a thousand times more good: Which is also contrary to what our Lord delivers in those Parables concerning † 1.36 a Nobleman travelling into a far Country, who delivered to his Servants his Goods, to each according to his se∣veral ability to improve for him, and at his return rewarded e∣very one proportionably according to his works.

But tho' some Men are contented to be least in the King∣dom of Heaven, and care not how late they prepare for it, nor how little a share they have in the Glories there, so they can have any; and it is well if such indifferent Per∣sons ever can. Yet there are others who do not mind it so much, and scarce ever in good earnest think of another Life, till their Souls are pasting into it; and then, it may be, they sadly lament their Folly, in that they prefer'd the deiuding Scenes of this World, before the compleat and endless Glo∣ries of the other; and this they are apt to call Repentance, but is too often only a Conscience distracted with a sense of its own Guilt, and the fearful expectations of the Divine Vengeance. These Men part with their Sins, as many do with their Charity; not while they live and can keep it them∣selves, but when it cannot be reckoned among the Actions of their Lives. Lord, what Horrors and Agonies are they many times in! What Vows and Promises of better Obedience! and no doubt, sometimes sincere and hearty, as

is plain in some few who have recover'd. Now in this Case there is certainly very great hazard, and therefore no less madness for any of us to leave our Salvation to it; as the World of Christian Writers do generally, (I suppose) con∣clude, and divers of them and those of the first Magni∣tude, that it is at least next to desperate. And I confess Justification by Faith only, seems principally to respect our entring the Baptismal Covenant, yet sure Charity will not determine that it does so absolutely and solely, but rather find reason to hope that the All-wise God, who foreseeth all future Contingencies, and the Effects of things in their Causes, while he discerneth in a penitent sick Person a true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or change of mind, such as if the Man liv'd would be productive of a good Life, will mercifully accept ac∣cording to what a Man hath, and not according to what he hath not; as he graciously does of the Faith and Repen∣tance of those who fall into Sin after Baptism, but through an unexpected Death, do not live to pursue their good Purposes and Resolutions. And why should that be such a difference in the State of a Man's Soul, where the Prin∣ciple of a new Life is arriv'd to a like degree in both; that their deaths are alike near, but in the one not thought so? We read of the Sick * 1.37 whose sins shall be forgiven before recovery. And our own Church obligeth us to absolve the sick Person after Confession, if he humbly and heartily de∣sire it, though his Conscience be troubled with weighty Mat∣ters. And this we do not only for those who may reco∣ver (though if they do the Absolution is past) but in the Case of such Malefactors who we are sure will not. And there are many Promises in the Gospel to encourage us in so doing † 1.38 If any man sin, saith St. John, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins * 1.39 So God loved the world, that he gave his only begotten Son, to the end that all that believe in him should not perish, but have everlasting Life. And all those Places of Scripture which represent † 1.40 Jesus Christ to come into the world to save Sinners. And if this be

meant of Penitent Sinners believing on him, who re∣nounce every Evil way, and will effectually serve him in a good Life, if they live; why, such are those suppos'd to be we speak of: And yet their end must needs be very tragical, since no Man can be sure (tho' God is) at that time, whether he is one of them.

4. We proceed to the last thing, What may comfort us against the fear of Death. Now this may be resolv'd according to those several Notions wherein Men fear it.

1. If we consider Death, as 'tis a leaving these earthly Tabernacles behind us to dissolution. Men are loth to dye; Nature shrinks at it; Body and Soul are not willing to part; * 1.41 Skin for skin, saith Satan truly, yea all that a man hath will he give for his life. Men would naturally fain live; † 1.42 Light is sweet, saith the wise Man, and a pleasant thing it is for the Eyes to behold the Sun; but ve∣ry unpleasant to have our Life go from us; to return unto the Earth; to be distolv'd; 'tis against the decency which human Nature delighteth in, for us to fall into Corruption, and the deformities of Death, and the dis∣honours of a Grave; and it is against the most natu∣ral and general instinct of Self-preservation. Now if we enquire into the bottom of all this; we shall find, Men are chiefly afraid that Death puts an end to their Being, or that the next Life will not please them. But they need not fear, since our Saviour hath discovered to us, that there is another glorious World, which our Souls shall pass into; and a state of happiness above any thing we can conceive here, which we shall enjoy, without dying any more. We are assured, that when we leave this Ta∣bernacle of Flesh, we shall enter upon a more glorious Scene of things; new and suprizing Wonders will pre∣sent themselves to our view, upon our first passage into it, which are here concealed from us; and * 1.43 We shall have building of God, a house not made with hands, eternal in the Heavens. We should not therefore have our Thoughts always dwell amongst Tombs, and of the

condition of our Bodies for a while in the Grave; but upon that blessed Country we are design'd for, and the happy World to which we are going; and this will make our leaving this Life easie to us, when we must change it for Heaven; and to be of St. Paul's mind, after he had a glimpse of the heavenly glory, desirous to be dissolv'd, and to be with Christ, which is far better. And although we cannot form any Notions of the condition or happiness of the next Life; For 'tis above any thing we can think, and Flesh and Blood cannot inherit it; yet we may be well as∣sured, that God will provide such Pleasures as will be suitable for us in that state, and shall make us happy for ever. As for our Bodies, they will be in the mean time without Sense, and so not capable of any Enjoyments or Misery; but God will take care of them, and * 1.44 though they be sown in Corruption, he will raise them in Incorruption; tho' they be sown in dishonour, they shall be rais'd in Glory.

2. If we consider Death, as it is our removing out of this Life; Men are loth to leave it, would be very willing to stay, especially if their Condition be any thing com∣fortable in it: here they meet with what an Earthly Na∣ture chiefly desires and delights in; what supplies all their Needs, and pleasures all their Senses; and are therefore well contented as they be; do not desire to remove, or to change Worlds; unwilling to be taken from their belo∣ved Enjoyments, Estates, Dwellings, Business, Family, Recreations; and to leave behind them all which their Na∣ture takes pleasure and satisfaction in; and therefore who can blame them, that they are afraid of Death, which takes them away from all their Comforts in this Life?

But alass, these Men should consider, that we are to be here but as Travellers or Inmates; we are not to tarry; it is not our abiding Place; this is not our Inheritance, but a transitory Scene which cannot last. Our Bodies themselves do soon fall to decay, and in a while to Dust, and the * 1.45 whole world will at last break out into a universal Flame. There∣fore we should have a care, that we do not set our Hearts

too much upon it, lest Lakes of Fire be prepared for us. And this makes Afflictions sometimes necessary: Yet if it should please God to send us none, but that we had all the happi∣ness which could be heaped upon us here; we have no Cause to complain, if we must change the transitory satis∣factions of this World, for the more noble and lasting Pleasures of the next. And what disadvantage is it to be removed to a better Place and more happy Life?

As soon as ever the Soul has taken her flight from the Body, and has left this Life, she enters into a new and more glorious state than ever the Sun saw; enlarges her Pro∣spect, and views and admires the Glories and Beauties of that happy Place; and so rejoyces in the Pleasures of it, that it were worse than death to return hither again. 'Tis said of the New Jerusalem, that * 1.46 there shall be no curse in it, nothing to imbitter that State, but the Throne of God, and of the Lamb shall be in it, and his Servants shall serve him. And they shall see his Face, and there shall be no Night, nor need of a Candle, neither light of the Sun, nor of the Moon to shine in it; for the Glory of God lightens it, where they shall reign for ever and ever. And altho' we cannot tell now how these things will affect us; to be sure no wicked Man can be happy in God's Presence, for there is such an unlike∣ness and contrariety in impure and polluted Souls to the infinitely holy God, that 'tis impossible there should be any friendly Communication between them: he is not a God, saith the Psalmist, who hath pleasure in wickedness, neither can evil dwel with him; and ‖ 1.47 what communion, saith the Apostle, hath light with darkness? But yet to a gene∣rous and Vertuous Mind, what can be more delightful, than to have our Understandings entertain'd with a clear sight of the first and best Being? to admire his Wisdom, and to behold his Glory, to dwell immediately in his Pre∣sence, and continually attend upon his Throne? to be in special favour with our Blessed Lord in the place he hath pre∣pared for us? to enter into the perpetual Society and Friendship of the Holy Angels, to whom we shall be made

equal, and * 1.48 the Spirits of just men made perfect, many of our dear Relations and intimate Acquaintance, whom probably we shall know again; with all those brave and worthy Souls whom we have seen or heard of; and all the Blessed Inhabitants of those most glorious Regions? to converse with them freely, without any folly or dis∣guise, or those Passions which spoil the Comfort, and disturb the Peace of Mankind? Nay, when we enter in∣to our Master's joy, we shall have cause to say, as the Queen of Sheba of the Glory of Solomon, that not the half of it was ever told us. And as Heaven is an exceeding, so 'tis an eter∣nal weight of Glory; as in God's presence there is fulness of joy; so at his right hand there shall be pleasures for evermore.* 1.49

Now since we cannot see God and live, (for who ever could see a Spirit?) since these Joys are too big for our poor Capacities, too pure for Flesh and Blood, too strong for our weak Natures to bear; this should reconcile us to Death, and welcome that blessed Hour, when we shall pass into the next Life with Comfort, have our Souls rais'd to their full strength and activity, enter the promised Land, meet our Blessed Saviour with Crowns of Glory in his hands for us, and then we shall ever be with the Lord.* 1.50

This is not only enough to mortifie all our Affections for this World, but necessarily requires it. For the King∣dom* 1.51 of God is not meat and drink, consists not in such en∣tertainments which this World gives us; we shall find no∣thing there to gratifie sensual Appetites and worldly In∣clinations. We should therefore procure to our selves such Dispositions of Mind, as God thinks meet for us to be made partakers of the Inheritance of the Saints in light; endeavour to be like God, if we would see him as he is; and * 1.52 he that hath this hope in him, saith the Apo∣stle, purifieth himself even as he is pure; have our Conver∣sation in Heaven, and not upon the Earth; set our Affecti∣ons on things above, and not on things below; use this world, with that indifferency, as if we used it not, be∣cause the fashion thereof passeth away; and then we shall be

contented and fit to leave it, as a wayfaring Traveller to return into his own Country.

3. If we consider Death, as our going into the next World, Men are apt to be afraid of it, not knowing what may become of them, how God may dispose of their Souls.

Now this can no way be helpt, but by giving all dili∣gence to make our Calling and Election sure; by ceasing to do* 1.53 evil, and learning to do well; by leading innocent and vertuous lives; by laying up Treasures in Heaven, which may provide for us, when we are turned out of these earth∣ly Habitations. In a word, to live so, that our Hearts may not condemn us; and then we shall have confidence to∣wards* 1.54 God. Thus when a Man who has lived well all his time, comes to die, with what Peace and comfort can he resign his Soul into the Hands of God! With what ease can he part with this Life! How vain and empty, how like Pageantry and a Shew do these things appear as they pass from him! How wean'd from all the Pomps and Vanities of this World! With how little Ter∣ror can he behold Death approaching! or rather, with what joy does he go to meet the Bridegroom of his Soul! How willing to go to the place where our blessed Saviour is, who died for him! No melancholy Fears, nor storms of Conscience discompose his inward Peace: He takes a Religious Farewell of his Family and Neighbours that come to see him, with a Charitable Concern for all his Fellow Christians; and the present Calmness and Tranquility of his Mind, are the joyful Beginnings and Dawnings of that everlasting Rest he is going to. O, who would not so live that he may die the death of the Righteous, and have his latter end like his.

And now my Discourse upon the Text must needs cease, this so naturally carrying my Thoughts to the consideration of another in Exemplification of it: I mean the deceased Gentlewoman, whose Funeral we here Commemorate. Ye have heard of Death in the

Theory; but she presents it to the life: and should not on∣ly affect, but warn us; because we shall all enter into the like darksome Shades. I confess I find Funeral Panegy∣ricks to be very ancient. For according to Anaximenes, Solon, that wise Grecian, instituted them to the Athe∣uians: And Plutarch tells us, that Valerius Publicola be∣gun the same among the Romans; which were so ap∣proved, that in the Days of Camillus they were ap∣pointed to adorn the Obsequies of Honourable Women by an Order of the Senate. And when they are for deserving Persons, bring great Glory to God, are a meet Reward to the Memory of the Deceased, and both an Admonition and Encouragement to those who survive. And here I had a large Field before me to have expatiated in for these purposes; but must disappoint Peoples Expectations of my saying much, being more than once particularly desired by her that I would not: hereby shewing her self (suitable to all the rest of her Life) free from any desire of Applause or Ostentation I shall therefore only describe some of those greater Lines of her Conversation, wherein she was extreamly commendable.

1. Such as have been observed (tho' rarely together) in other vertuous Women, namely,

An extraordinary diligence in her Family; was dis∣creet and thoughtful in the Government of it; a Prudent and Faithful Wife; a Tender Mother to her Children; willing to provide for them, as far as was con∣sistent with the Obligations of Piety and Charity: other∣wise as for her self, she could be content, if it so pleased God, (she has sometimes said) to live in a Cottage, often commending the Happiness that mightattend such a retired State; and would upon due occasions manifest a generous Contempt of worldly Things. But as one that was the * 1.55 Grand-daughter, ‖ 1.56 Daughter, and Wife of a Minister, was most especially regardful of her Childrens Souls, instructing them in Religion, and the Duty which

God requires from 'em; particularly cautioning them from time to time, never to take to that Unbred and Unchri∣stian Disposition, which has been too peculiar to many Persons, if not Families of this Place, to love to hear and tell evil Stories of the Vices or Misfortunes of one another; which if true, were fitter to be lamented; and yet when they have not known the truth of things, would be willing to believe and speak the worst; a Quality she had ever a just Resentment against. She was glad of any opportunity to hear the Younger read, du∣ly minding them of their Prayers; enjoining this in her Will to all her Children, as a Condition of her Lega∣cies, That they shall say their Prayers upon their Knees, at the least twice every Day. She was kind to her Ser∣vants; careful of them when they were sick; apt to advise them.

Was mightily helpful and good to her sick Neighbours, or when they were otherways amiss; always coveted to make Peace among them; her self shewing them a good Example of forgetting Injuries. Of an affable and gentle Carriage, obliging Persons by the much becoming mode∣sty and handsomness of it: Very lowly and mean in her own Eyes, rather too much distrusting her own Abilities. So exactly Just, that she would sometimes rather pay twice, than lie under the suspicion of wronging any one once. As to her Charity in giving, that we may well speak to, since twice a Week all are served that come. Fair in her Dealings; seldom, if ever, reckoning with the Parishio∣ners, but would return 'em some of her own Rights again, (being willing to please 'em;) and to many of the Poorer, the whole, often to her own loss, keeping off Trouble from them; ready to advise and assist them in any Emer∣gency that needed to be brought to her, or wherein she thought she could serve them. Seldom made unnecessary Visits, having Business enough in her Family, and the care of her own Soul to mind, so that she had little time to spare. And on every occasion apt to express the

resignation of her Will to the Divine Pleasure; as she e∣specially did in her long and languishing Sickness, which was many times very painful; being extraordinary meek and patient under it to the last minute of her life, as little troublesome certainly to those about her, as ever any one was. And as she shunn'd all Pomp and Ceremony through the whole Course of her life, so at her death, she desired to be carried to her Grave in quiet, without noise or the attendance of any but the Bearers and her own Ser∣vants; tho' we could not procure that for her.

2. Such as have exceeded all that ever I knew of either Sexes, namely her constant Fastings and Prayers. By the former she too much weakned her nature; and the latter was in a manner her continual employment, when she could get leisure from business. Some of the Family have suppos'd, she always kept to six stated times of Prayer e∣very day; but I have generally known it to be much oft∣ner, especially against a Sacrament. And she rarely mis∣sed the Publick Prayers in her own House, or at Church, for all those Seven last Years that I have had the Honour to serve her in them: and her coming was not to gaze or muse, but to join with the whole Service. In such a frame of mind continued she on to her death; disposing her self into an humble Posture, when she was not able to kneel, nor rise when she was down.

Lastly, Having receiv'd the Absolution of the Church, which she earnestly desired, together with the Sacrament of the Lord's Supper, she departed this Life the 27th of November last past, in great Peace of Conscience, and Universal Charity to all People. I conclude all with the Words of our Saviour, highly applicable in this Case, Blessed is that Servant, whom his Lord when he cometh shall* 1.57 find so doing.

FINIS.

Notes

• * 1.1

  Horat. Carm. lib. 2. Od. 14.
• † 1.2

  Fuller's Ho∣ly War.
• ‖ 1.3

  Dr Taylor's Holy Dying, Cap. 1. Sect. 2.
• * 1.4

  1 Pet. 2. 11.
• * 1.5

  Rev. 21. 4.
• * 1.6

  Rev. 22. 11.
• * 1.7

  Rev. 20. 15. & 21. 8.
• * 1.8

  Gen. 3. 19.
• † 1.9

  1 Cor. 15. 44.
• * 1.10

  Ver. 50.
• * 1.11

  Dan. 12. 2.
• * 1.12

  1 Cor. 15. 51.
• † 1.13

  Rom. 5. 12.
• * 1.14

  1 Cor. 15. 22.
• * 1.15

  Mat. 10. 30.
• * 1.16

  Ver. 29.
• † 1.17

  Psal. 31. 15.
• * 1.18

  Psal. 90. 10.
• * 1.19

  Luk. 12. 19.
• † 1.20

  Luk. 16. 9.
• * 1.21

  Mat 6. 20.
• * 1.22

  Eccles. 5. 12.
• * 1.23

  2 Cor. 5. 10.
• † 1.24

  Heb. 12. 16, 17.
• * 1.25

  Heb. 3. 11. Psal. 95. 11.
• * 1.26

  Mat. 21. 43.
• † 1.27

  Heb. 6. 4, 5, 6.
• * 1.28

  Heb. 10. 26, 27.
• † 1.29

  1 Joh. 5. 16.
• * 1.30

  Verse 21.
• † 1.31

  Mat. 24. 44.
• * 1.32

  Luk. 12. 20.
• † 1.33

  Heb. 3. 7, 8.
• * 1.34

  Mat. 10. 42.
• * 1.35

  Mat. 20. 12.
• † 1.36

  Mat. 25. 14. Luk. 19. 12.
• * 1.37

  Jam. 5. 15.
• † 1.38

  Joh. 2. 1, 2.
• * 1.39

  Joh. 3. 16.
• † 1.40

  1 Tim. 1. 15.
• * 1.41

  Job 2. 4.
• † 1.42

  Eccles. 11. 7.
• * 1.43

  2 Cor. 5. 1.
• * 1.44

  1 Cor. 15. 42, 43.
• * 1.45

  2 Pet. 3. 10.
• * 1.46

  Rev. 21. 23. & 22. 3, 4, 5.
• ‖ 1.47

  2 Cor. 6. 14.
• * 1.48

  Luk. 20. 36. Heb. 12. 23.
• * 1.49

  Psal. 16. 11.
• * 1.50

  1 Thes. 4. 17.
• * 1.51

  Rom. 14. 17.
• * 1.52

  1 Joh. 3. 2, 3.
• * 1.53

  Isa. 1. 16. 17.
• * 1.54

  1 Joh. 3. 21.
• * 1.55

  Of Mr. John Ri∣chard∣son, Mini∣ster of Rat∣cliffe upon the Reake in Leice∣stershire.
• ‖ 1.56

  Of Mr. Samuel Marshal, Minister of Dodford in North∣hampton∣shire.
• * 1.57

  Mat. 24. 46.