Christian commemoration, and imitation of saints departed explicated, and pressed from Heb.13.7. Occasioned by the decease of the Reverend Mr. Henry Hurst, lately minister of the gospel in London. By Daniel Burgess.

Men and Brethren,

THE Supreme Lord hath wonderfully distinguish'd men, in the condition of Living. But all are equal in ••••e necessity of Dying.

David, a King, proclaimed him∣••••f a Worm. And alas! we see and ••el it, The Prophets do not live for ••er. Tho', blessed be God, our great ••rophet dies no more; but is with ••s Church to the end of the ••orld. The best of the Church ••ust be taken out of the World. ••racious Persons must Die to be ••ved; as Graceless ones must Die 〈◊〉〈◊〉 be Damned.

The Churches Angels be not im∣••ortal. Mr. HENRY HURST was ••t; for God has taken him. You ••ow this good Man is fallen. You

know it; you have, and you do stil•• bewail it. So Samuel died, and a•• the Israelites were gathered together•• and lamented him.

Many of you have heard a ver•• seasonable and useful Sermo•• preach'd at his Funeral in this pla•••• And many more would have hea•• it, if the Place had been lar•• enough to receive them. All of yo•• if I mistake not, are melted into 〈◊〉〈◊〉 good disposition for another Se••∣mon on the same Subject. And 〈◊〉〈◊〉 Esteem for him, and Affection 〈◊〉〈◊〉 your selves, have inclin'd me to gi•• you this.

An Impulse is faln on me, (〈◊〉〈◊〉 weak as I am) to undertake a thi•• very great herein. Even, to raise t•• Dead. To raise again this h•• Man, and very many more. 〈◊〉〈◊〉 raise them in a very good sen•• and unto very good service. Bett•• than it would be, if I could fet•• back their Souls from Abraha•• bosom, and their Bodies from t••

Earth's bowels. Plainly Sirs, I as∣say in this Sermon, to raise of our blessed Brother, and of other glorified Brethren, tho' not the Lovely PER∣SONS, yet the holy FAITH, the hea∣venly CONVERSATION, and the victorious END, Egress, or Going forth thereof into Glory. And all these, for your Instruction and En∣couragement unto Faith and Holi∣••ness.

I have found a Text, apt, (like the Archangel's Trumpet,) thus to raise the Dead, and change the Quick. To raise Dead Saints, and make more Lively the Living ones. A Text, which if I handle not ••nd you hear not amiss, will do it. For it is the King of Heaven's Mandate given for the raising of them. And I will be bold to ••ay, If the mighty work be not done, ••tis because of our unbelief.

Heb. 13.7.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith fol∣low, considering the end of their con∣versation: Or rather thus,

Remember your Guides who have spoken unto you the Word of God whose Faith follow, considering the End (Escape, or Issue) of their Con∣versation.

I am of his mind, who hath said; This Epistle to the Hebrews is as serviceable to the Church as the Sun is unto the World. But I wil•• confine my present discourse to this stricture of it, which is my Text▪ The sacred Writer is here pressing unto Perseverance in the Faith, Wor∣ship,

and Obedience of the Gospel. For promoting the same, he pre∣scribes a duty, of which our Pulpits have been too silent, and your Pews too ignorant, if I rightly judge. The duty of recalling to mind Departed Ministers; adding spiritual, mental Converse with Dead ones, unto At∣••endance upon Living ones. Making use of Comprehensors, as well as of ••iators; of Teachers glorified, as well ••s of Teachers but imperfectly san∣••tified.

And of these, four things are re∣••uired,

1. Remembrance of their Persons.

2. Imitation of their Faith.

3. Consideration of their Conver∣••ation.

4. Consideration of the End and ••ictorious Issue of that their Conver∣••ation.

These are required, for the ex∣••ellent and important End aforesaid. ••f these, the Connexion is too plain 〈◊〉〈◊〉 be insisted on. For, the Imitation

of the Faith of any, doth evidently enough require the honourable Me∣mory of their Persons. We have no Power to follow forgotten steps. Nor Will, to tread in any, but those of reverenced Feet. And this lat∣ter, as evidently requires the for∣mer. For Reason admits us not to Honour, or give our selves trouble to Remember such, after whom we think not fit to walk. That were to be absurdly prodigal of our Mind•• and Memories. Nor needs it be said, either how necessary it is that we consider first what mens Conver∣sation is, before we consider what it•• blessed End is. Or how requisite i•• is unto our Imitation of the Faith o•• Believers, that we have the motiv•• considerations, of the gracious Con∣versation in which it did begin, an•• of the glorious Victory, in which i•• did end. For how useless to you••∣self were your most perfect Know∣ledge of Heaven's Glory, if you coul•• have it without a competent unde••∣standing

of the Work, whose Reward ••t is? And, who would take care to ••ook much upon the Penny, before ••••e had took good cognisance of the ••abour in the Vineyard, whereof it is ••he wages? We must know the Race, before we can or shall list much to heed the Garland. And ••ruly, till we see the difficulties of ••he Race, to be run thorough by ••others; and the glories of the Gar∣••and put upon their heads; we have ••ut little heart to Engage in the ••ne, or Expect the other for our selves. Well it were, if by sight of ••oth we were duly animated.

The substance of the Text I shall ••abour to present in three orderly Positions; scil.

P. 1. Godly Ministers, when Dead, ••ught not to be Buried in Oblivion.

P. 2. Their holy Faith and Conver∣sation, ought to be considered and fol∣••owed.

P. 3. Consideration of their Conquest and Escape out of all their Difficulties

here below, is a very necessary motive to our imitation of their holy Faith and Life.

I begin with the first.

P. 1. Godly Ministers, when Dead, must not be Buried in Oblivion.

My Text expresly commands the contrary. Remembrance of them, Natural and Moral, is here required. Naturally, we remember those whom we often call to mind, think of, and speak with our selves concerning them. For, thinking is nothing but speaking with our selves. Thoughts be the words of our hearts. Morally, we remember such as we do con∣gruously speak of with our selves. I mean agreeably to their worth; and suitably to the proper End of our commemorating them. This Moral remembrance, without the Natural, is impossible; and the Natural with∣out this Moral, is at least vain and idle. Remember your Guides, is in effect thus much;

Multiply ho∣nourable and affectionate thoughts

concerning them. Thoughts pro∣per and apt to praise the Gifts and Graces of God in them, and to promote the same in your selves.

Our English Translation renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a Partici∣ple of the present tense: * 1.1 But I rather conceive it a Noun Substantive in this place; because the Apostle speaks of such as had been Ru∣lers; not such as continued to be so. He seems to intend the Apostles, Evangelists, and all ordinary Pastors who had led and ruled them by God's holy word; and were now ••t rest from their Labours, and en∣••oying their Reward. These, he commandeth to be remembred; but not with any Heathenish or Popish Celebrations. These, without the ••east particular deference unto St. Peter; or any ambitious pretending Successors of his. These, with a ve∣••••y apparent exclusion of all the

Tribes, that take on them to Rule without speaking the Word of the Lord. All, that Preach not, o•• Preach another Gospel.

But, be it here observed; it is not only or principally, as Ministers but as Members of Jesus Christ, tha•• we are charged to remember these departed ones aforesaid. Their Mi∣nistry of the Word, is indeed consi∣dered as an Engagement unto the required Remembrance. But it i•• their Faith, their holy Conversation and the glorious End of both, tha•• are proposed as specially obligativ•• thereunto. Insomuch as my Tex•• may well admit a comprehension of all Christians, that have fought th•• good fight, kept the Faith finished their Course, and received their Crow•• I mean, of such, as, tho' they wer•• never called to the distinct Office o•• the Ministry, yet in all manner of ho•••• Conversation, have ministred unt•• our Faith and Joy; as all seriou•• practical Christians do. And, 〈◊〉〈◊〉

whom after their Dissolution, we may assert the things foresaid, in Hope and Charity; (It being not for mortal Worms, to conclude peremp∣torily, who do enter the heavenly Mansions.) I shall therefore confirm the Doctrine proposed, as so far ex∣tended. And advance Considerations which do very convincingly prove thus much; scil. That godly Mi∣nisters and Christians, when they are Dead, ought so to be remembred as we have foresaid.

C. 1. Your reasonable Nature binds you to remember your godly Ministers and Friends deceased. It binds you to converse most in your thoughts with the most noble Objects. But of ••ll Creatures, excepting the blessed Angels, these are the most excellent. They are so in themselves, and so in our Opinion, or rather your Faith. When they were in the Body, you ••••ought them pieces of Heaven, of whom the World was not worthy. You ••alled them the excellent of the Earth;

and all your delight was in them How readily did you break from other Company, put off any dispen∣sable Business, and undertake Jour∣neys, otherwise tedious, to solace your hearts with their Converse 〈◊〉〈◊〉 And are they now grown worse for their very Perfection? Are they les•• Lovely for their being in Glory? B•• they therefore faln in your esteem because they are advanced unto Hea∣ven? The nearer they be unto their Lord and yours, the farther must they be from all kind thoughts of yours? What hinders, that you can∣not more delightfully visit them now when all that is delightful fill them? That you cannot follow them to no worse a Countrey, than you profess your selves seeking; and n•• more remote, than that you hav•• your Conversation in, if you an•• true Israelites.

It is full as easie to think of 〈◊〉〈◊〉 friend at the Indies, as at next doo•• And of your friends that be in th••

house made without hands, as those ••hat be in any house of your own here ••elow. Wherefore, your own Minds, if you inhumanely resist not ••heir Light and Law, will be a∣••cending unto these Stars in Glory. And that as naturally as the sparks ••y upward. Or as Men, (impatient ••f herding with Creatures that live ••ut an Animal Sensitive life,) do ••esort for their pleasure unto the ••ossessors of their own more noble Nature. And most Industriously ••nto such of them, as are of most ••nspicuous Goodness.

C. 2. Your gracious Love of God ••nds you to Remember your godly Mi∣••sters and Friends deceased. Love, ••hich is all Religion, is of all things ••e most Imperious. And, of all ••ings to be named, doth most com∣••and those Legions of ours which are ••••dest to be Governed, our thoughts. ••endures not wilful Ignorance, or ••••••getfulness of it's Object. It hath ••en named very justly, the match∣less

Art of Memory. Ubi Amor, ibi•• Oculus. If the Love of God prevail in your Hearts, it will carry your Minds, and keep them where he is▪ It will turn the stream of your cogi∣tations, and hold them toward Heaven. The Heaven, in which He is not without his Children with Him. Without the Souls of the ju•••• made perfect; who behold his face i•• Righteousness, and are satisfied with his Likeness. Every one exulting in that triumph about Him, My God i•• mine and I am His. And is it possi∣ble, think you, to Love this Father and not Love these Children of His to Converse with Him, and to for∣get them! with a neglectful Obliv••¦on of them, to hold an acceptabl•• Communion with him!

The beloved Disciple tells us un••••∣mitedly, concerning all his Family on Earth as well as Heaven; Eve•• one that loveth him that begat, love•• him also that is begotten of Hi•• 1 John 5.1. But what Children of h••

can we Love, if we Slight the very best He hath! And do then regard them ••east, when we conclude them to have most of his Image, Likeness, and Complacence.

C. 3. Your continued Relation unto godly Ministers and Friends deceased, ••inds you to the Remembrance of them.

Sirs, you have been often charg'd ••ot to look upon your selves too ••bstractedly; but to consider your ••elves as Members of a Community. All the World, is, naturally, but ••ne Man and Woman's Children. The Church above and below, is but one Family. Besides, as you cannot be ••gnorant; the great Lord of this ••amily hath pleased, yet nearer to ••yn you, and those •• speak of. To ••ut you in particular endearing Re∣••••tions unto them. Your Ministers, ••ow in glory, were, some of them, our Fathers, and begat you in Christ. Others were your Nurses, ••nd fed and nourished you in his ••aith, after your New Birth. Your

godly Friends, were (full often) the Ministers of God for good unto you, in things Temporal and Spiritual. Bre∣thren, you were all; Companions, and mutual Benefactors: serving one another in love. Now fain I would know, what you think! Doth such Relation signifie little or nothing? Or, if it doth, was the Relation, and it's Obligations too, dissolved at their Death? In the language of Practice, too many do so speak; but you cannot so think. What! Doth Death separate from God and Christ? Away with that frightful thought! Dead Saints be God's Friends. He calls Abraham his Friend, many hundred years after his de∣cease. Dead Saints be Christ's Friends also. He saith concerning dead La∣zarus, Our Friend sleepeth. Now, are they still related to God and Christ, and yet cut off from you? Dreadful imagination! But if, as it is most certain, the Relation is im∣mortal; and stands in full force, what

then? It follows evidently, that, as sins against Relations be the most aggravated; forgetfulness of glori∣fied Friends is a sin against everlast∣ing Relations. And the guilty do in a very ill sense, Forget their own people, and their Father's house.

C. 4. Your Gratitude binds you to remember godly Ministers and Friends deceased. The Apostle, and all the Churches of the Gentiles, owed thanks unto Aquila and Priscilla. And owe you not any unto these, that have been your Helpers in Christ Jesus? If you do, Contemptuous forgetfulness is a sorry payment.

Let it not offend, but excite to farther enquiry, such as may doubt the truth of that which follows.

I cannot but think, that our god∣ly Friends in Heaven do much more Love and Remember us now, than when they dwelt in this cold and dark World. Their Love of God is now incomparably greater than before. And why not the Love of

all his Children, proportionably great∣er? Their Memories now are per∣fected. And how then should they forget the Brethren they but lately knew, and delighted in? Their Souls, by entring Heaven, receive an am∣plitude that we can little express. And they can there remember us, without diverting their minds from God. Yea, and be it heeded well; their Enjoyment of God above, as ours here below, doth not only Admit, but Require, affectionate thoughts of his Children. Our Prayers here are amiss, if in them we forget our Brethren above, (as shall be afterwards shewn!) And their praises above would be amiss if in them they forgat us, their Bre∣thren below. The reason is obvious; the King of Glory will be honoured and loved, by the honour and love of his Servants, for his sake. And gives law unto those in Heaven and Earth too, that they love each other as themselves. Those in Heaven, do

fully observe it. The greater is our sin and shame, that we are so little won by their admirable kindness: For,

Upon the supposition of this their kindness and mindfulness of us, this will be granted by all; To be un∣thankful, is to be ungodly. And they are the most ungrateful Creatures on the Earth, who live forgetful of their Friends in Heaven. Being that ingratitude unto the greatest Lovers of us, is the worst that is possible to be in us.

C. 5. Your Character binds you to remember your Godly Ministers and Friends deceased. You are Believers, are ye not? If so, the Spirit, that can neither be deceived nor deceive, describes you as persons Come up un∣to the Spirits of just men made perfect. Heb. 12.22, 23. Believers, while they are in the State Militant, are took into the Society of their Bre∣thren in the State Triumphant. They are come unto the City of the living

God, the Heavenly Jerusalem. They are made free Denizons and spiritual possessors of it; their Conversation is in it. They are come to the in∣numerable Company of Angels, in that City. Not to this or that particu∣lar Tutelar Angel, but to the whole Company. Not come to them, with their Prayers, as is the way of Ro∣mish Idolaters, who wildly wor∣ship the Servants, to the reproach of the Lord. And against the Servants own holy Will. Worship me not, saith the Angel to St. John; I am thy fellow Servant and of thy Brethren. They are come to the Angels Society; who are gathered into that one Body, whereof Christ is the head. They are become Fellow Members with them, and have a Communion in ser∣vice with them. Angels rejoyce in their good, and minister to it; and they rejoyce in Angels Blessedness and Glory. Nor is this at all Incre∣dible, or Wonderful, if it be consi∣dered that they are come unto the

very Lord of the foresaid City. Un∣to God the judge of all. Come into a state of Filial favour with Him. Have Access unto him, and the Throne of his Grace, with sweetest liberty and boldness. By means where∣of, they come also to the Spirits of their Brethren made perfect. Being admitted thus to their Father, they are admitted unto all their so digni∣fied Brethren about his Throne. They are come to the Spirits of the just made perfect. The Dream of Spirits of just men departed, and not made perfect; but sent to Purgatory to be refined; was never in the Apostle's Head. He knew none but perfect. And unto the Society of all such, he declareth Believers access. Un∣to them, Believers, all, come. Not, ••s to Objects of their Worship and Invocation, or Mediators of Intercessi∣on. That were wretched Blasphe∣my towards God, and Injury unto them. They come to them in way of Friendship and Communion with

them. With them, who in their separate state from their own Bodies, do hold Communion with God, and Christ, and all his Mystical Body. With Christs Members on Earth, as truly as those above in Heaven with them. Loving, and loved of all. A learned Man's words upon this Text, are memorable. We are said here to come unto the Spirits of ju•••• men made perfect, in those actings 〈◊〉〈◊〉 our minds wherein Evangelical Com∣munion doth consist. And this require•• that there be like actings in them without which there can be no suc•• Communion!

This being supposed; what mus•• we conclude of Souls estranged from their godly Friends departed? Wh•••• very rarely afford unto perfected Spi∣rits, one serious and steddy look o•• their thoughts. Who are far from taking it for their Duty, and mak∣ing it their practice, to have the•• in their minds. And in the affecti∣onate Memory, due unto such a So∣ciety.

The least we can say is this: ••uch Christians do foully blot their ••ames, and fall short of their Cha∣••acter, and live not up to their Estate ••nd Dignity.

C. 6. Your Faith binds you to re∣member your godly Ministers and friends deceased. I had almost said, 〈◊〉〈◊〉 necessitates you. But of that, ••dge ye your selves, when you have ••onsidered what follows. Faith, ••ou must needs know, is the evi∣dence of Persons, as well as of Things, ••ot seen; not seen by Eyes of Clay. ••t were a sorry business, if it were not 〈◊〉〈◊〉. For it is only for the sake of Persons, that we do or ought to va∣••e any sort of Things. But it is out ••f question; the Eye of Faith sees Him that is Invisible, Heb. 11.27. ••he Life of Faith, is fellowship ••nd Communion with the Divine Persons, 1 John 1.3. Say then, I ••eseech you; Can Faith see the Fa∣••her of Spirits, and hold Communi∣••n with the Father and Son; and

not with them that stand continu∣ally before his Face, and neares•• his Throne? The same Eyes of Flesh that see the King, see his Attendant•• that surround him. Why should not the same Eyes of Faith see th•••• Spiritual King, and his Attendants King's Children at greatest distance use to have considerable Acquain∣tance and Friendship with the nea•• est in their Father's Court. Wha•• should hinder yours with your glo∣rified Brethren, if indeed you hav•• it with their Father in Heaven.

Let me tell you, Sirs; the Go•• of Heaven, is a Lord of most nume∣rous Hosts. The Father of Spirits is not to be conceived of, as Child∣less. Nor the King of Glory, as sit∣ting on a Throne solitary. Or dwel∣ling in a thin Court. There is n•• such God in Heaven, as is withou•• his thousands, and ten thousand time ten thousand Spirits ministring unt•• Him. And, all, as spectable, as vi∣sible unto Faith, as He himself. Al••

so near unto him, that one would ••hink it impossible to see Him, and ••ot see Them. All so like to Him, ••nd so beloved by Him, that con∣••empt of them is no small contempt ••f Himself.

The plain Inference then, is this. The Faith of living Saints faileth, before their Memory of the dead ones ••oth so. And the reason why we ••o not more by Faith live with them, 〈◊〉〈◊〉 because we do not by Faith live ••ore upon God. For a right Re∣membrance of Him, is inconsistent with the Forgetfulness of them, so ••ear unto Him!

C. 7. Your Interest binds you to Remember your godly Ministers and Friends deceased. The interest of ••our Grace, and the interest of your Peace and Comfort doth bind you.

The Interest of your Grace. Need ••ou be told the Efficacy of Company? You have your glorified friends in ••our company, as oft as you have them in thoughtful memory. And of

such their company, great is the double force: To wit, the Natural and the Institutive. For, naturally we follow admired Examples. There's not one mind of a thou∣sand, but receiveth impressions from them; just as Wax receiveth the figure of an applied Seal. Besides God hath ordained a Communication of Qualities, from chosen Associates. He that walks with the wise, shall be wise. God hath promised illapses of their Wisdom, into them that chuse and hold their Communion. It cannot be therefore, but we must derive into us their heavenly Dis∣positions, if in our thoughts we converse much with our heavenly Friends. We must derive of their Love of God, Contempt of this World, &c.

The Interest of your Peace and Comfort, doth no less oblige you. That which serves your Grace, doth in so doing serve your Peace. But not alike, all. Nor scarcely any

thing so immediately and sensibly, as ••leep and pious thoughts of glori∣fied Friends. Which will soon be but of question, if you use but a ••ittle consideration. If you think a ••ittle, what a refreshment it must ••e to be took now and then out of ••n Hospital of sick and crying Souls ••r a Bedlam of mad and ranting ••nes, into an house wherein all are ••erry and wise. Alas! what is this World, but a mad Bedlam? What is ••he Church on Earth, but a very Hospital, wherein no one is perfectly tured? What is Heaven, but the Colledge of all Souls without sin or sor∣row? To retire in our minds from ••he Bedlam and Hospital, into this Colledge. To leave a while the ob∣jects of our Grief, and go and enter∣tain our thoughts with them who have none but of Joy. No words ••an picture forth the sweetness of ••his: Which is then always, and ••hen only known, when tryed. I mean, solemnly; not in slight and ••nelaborate thoughts.

They are therefore their own Ene∣mies, who bury in forgetfulness their deceased godly Friends. They rob themselves of not the least means of Grace and Peace: Wrong their own Souls, and that in their greatest Concerns. Averting from so soveraign a course, both to Refine and Revive them.

C. 8. Your God's Commands bind you to remember your godly Ministers and Friends deceased. In my Text he commands, as you have heard, Heb. 6.12. He commands you to be followers, imitaters, of them; and consequently (I hope) to remember them. For Copies forgotten can by no means be imitated; or used for Examples, as is required, Jam. 5.10. All the Texts that set forth the state of departed Saints, have so many commands going with them of your Remembrance contended for. You cannot think, that God leaves you at liberty, whether you will take and improve his Revelations,

or no. Or, that any holy improve∣ment can be made of the same, while left in Oblivion. Waving all others, I will singly propose that one Text more, which I conceive ••xtraordinary.

Heb. 12.1. Seeing we also are ••ompassed about with so great a cloud ••f Witnesses; let us lay aside every ••eight, and the sin which doth easily ••eset us, and let us run with patience ••he Race that is set before us. Belie∣••ers, are here compared to men ••nning a Race. They are exhorted ••o the means of running it, so that ••hey may obtain the prize: To wit, ••y laying aside weights, and sins, and ••xercising Patience with Diligence. ••hey are encouraged so to run also. ••ncouraged by Witnesses given ••hem; a cloud, or great number of ••hem; and this number placed ••und them, encompassing of them. ••hese Witnesses, are the Saints gone ••efore us to Heaven. Their Testi∣••ony is either of that which we

do, or of that which we ought to do. As in the Races to which the Apostle alludeth; those that did run used to have many Friends looking on them; and encouraging them; by testifying, either that thus they had done, or thus and thus they might and ought to do. In like manner, all the Saints above, do as it were stand looking on us. Not in pro∣per Speech, or intuitively; we have no such Dream. But upon Scrip∣ture-record, they do still stand round about us. And are by their Exam∣ples, for that purpose recorded; en∣couraging us in our Christian race. Ready to testifie, how we acquit our selves. Though dead, yet they in a sort see, speak, and testifie. By their richly rewarded Duties, they testifie to the wisdom of our most costly ones. Those for which we are thought to be beside our selves; and are most inhumanly dealt with by our Adversaries. They are ready also to testifie what may be done in

every case, by us. Principally this; ••hat Faith will carry sound Believers ••hrough all their Duties and Dangers. Upon many occasions we fall into ••ontest with our selves, and dispute, what is best. To go back, or to go ••n. And in a Wood, and lost, we ••re. Now these holy blessed Friends of ours encompass us. And their ••erdict they do from the Holy Scrip∣••ure History give us. Testifying still ••gainst the frauds of all Temptations; ••gainst the folly of all our distract∣••ng fears; and unto the Duty, Safe∣••y, and sure Victory of persevering Faith. By consequence it must be the Will of God, that, in all our Tryals, we ever and anon consider the Eyes of these excellent Persons thus upon us. And their Testimony, as hath been said; that is ever upon the side of our Duty. That we do so consider and lay this to Heart, as to turn it unto our motive encourage∣ment. And a provocation to put forth the utmost of our Spiritual

strength. Whereby alone we can answer the gracious End of God, in vouchsafing unto us this encompass∣ing Cloud, and encouraging one.

In short; God's Preceptive Will makes a perfect Necessity. And this his Will is revealed, for the re∣membrance of Saints deceased! So that his Fear cannot be duly before your Eyes, when these Persons are not duly kept in your minds.

C. 9. Your God's promises do bind you to remember your Godly Ministers and Friends deceased. Know ye not, that he hath promised an honourable and lasting Memory unto his righte∣ous Servants! And that Memory to be among your selves; the only persons Qualified to bear it. Now his pro∣mises speak that Will of his, that is the Rule of yours. If you Consent not to it, you Oppose your God. If you but Consent to it, with an Un∣operative and Ineffectual Will; (Sola voluntas est cadaver, Scalig.) that is, as if you Consented not. If

you Consent entirely, you remember those we speak of with sweet me∣mory. And by that Practice ye fulfil the divine Promise. Add hereto; God hath honoured this gracious Practice, with considera∣ble Promises unto such as hold it. The very promise of dwelling in his holy Hill, is made unto such as ho∣nour them that fear Him. And 'tis a wonderful mistake, if any think it made to such as honour them, but for term of life. Such as honour them here, as the Excellent of the Earth; but cease to honour them at all, when God honours them most; taking them to Heaven as ••udged to be too good for this World. ••f this Promise then be a cord of Love, wherewith God draws us to ••he Honour and Love of the Saints in Light; as well as of the Household of Faith; what must be inferred! They break it daringly, (do they not!) as many as Love and Honour Saints, but unto their Deaths. Ac∣counting

themselves to have don their last Office indeed, when the have followed their Corps unto the grave's side. Giving the grave th•• Victory over all their regards unto them.

C. 10. Lastly, Your own Prayer and Promises bind you to remembe•• your Godly Ministers and Friends de∣ceased. A word shall serve in th•• plain Argument.

You pray that Gods will may 〈◊〉〈◊〉 done by you and by others on Earth, 〈◊〉〈◊〉 it's done in Heaven. As there it 〈◊〉〈◊〉 done, by all the Spirits about th•• Celestial Throne. But how pr••∣phanely must you thus pray, with∣out some very lively thoughts c•• those Spirits, and of their Obedi∣ence? Without which it is as if yo•• prayed plainly, that his will may b•• done by you like you know not whom and as to manner, you mind n•••• how.

Your Prayers all, are full of vi••∣tual promises. Praying that yo••

may, you do constructively promise that you will labour, to obey God as the Heavenly Host do. Conse∣quently, that you will well consider them, and their performances. Even with the accuracy and frequence of those, who set themselves to imitate greatest Exemplars. And is it a tri∣vial thing in your sight, to lie unto God! And that in your very prayers! Or do you not so, if you exercise not your minds in the foresaid considera∣cy of your glorifyed Friends.

Other considerations might be added; but I will hope, what is said hath inforced your Belief; and raised in you full purposes, of Obe∣dience, unto this Truth.

Granting that it hath so done, some may ask, what will the Belief and Obedience of it make for Edifi∣cation. Urging, that this remem∣brance of Godly Ministers and Friends deceased, is a subject they have rarely heard preached. And, notwithstanding all the caution

wherein it is expressed, it is one ve∣ry liable to be abused unto Superst∣on, &c.

I answer. If indeed it be a Trut•• the less it hath been insisted on, th•• more it ought now to be insisted or And must not be kept from all Peo∣ple, for fear it should be abused b•• some. I have convincingly prove it to be a Truth. And one, who•••• faith and regular Obedience contr••∣butes more than a little unto th•• love of God; unto the life of Faith unto all Grace and Consolation. which I must believe, is to Edifie. Neve•• theless, I acknowledge it's use unt•• Edification, to be more manifeste•• in the sequel of this Discours•• Wherein are set forth those hol•• things, whereunto the foresaid R•• membrance is an Antecedent, bot•• most Conducive and Necessary.

Wherefore I will but briefly sug∣gest a few Inferences from this fir•••• Doctrine, and proceed unto a se∣cond.

I. 1. The best of this World, must ••ave it. In Death's War there's no Discharge. The Prophets and Apostles ••re dead. John the beloved Disci∣••le, is not left behind.

It was the advice of a Heathen; Reckon your best friends as least dura∣••e things. And it is the Sentence ••f holy Scripture, the Body is dead ••ecause of Sin, Rom. 8.10.

I. 2. God honours them in their Deaths, that honour him in their lives. ••nd that here, where they have ho∣••oured Him. For, as He commands ••••e Church above, honorably to receive ••hem; * 1.2 He commands ••e Church below, hono∣••••bly to remember 'em. ••e will have their ••ames shine here, as ••ell as their Souls ••ere. Abel, so long ago murdered, 〈◊〉〈◊〉 to this day most honourably men∣••••oned, Heb. 11.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Being dead, he is yet spo∣••en of, with renown immortal.

I. 3. Every Believer hath a Ja∣cob's Ladder. I mean, he hath that, whereby he can in his Thoughts as∣cend the Heavens; and Spiritually view his glorified Ministers an•• Friends there. In his mind he ca•• see where they are, what they are, and what they are doing, (as we shall here¦after shew.)

I. 4. Sorrow for godly men deceased ought to be moderate. For we are t•• remember them honourably, and fo•• imitation; not scandalously, to o•••• distraction. True, we may, a•••• ought to mourn. When Lazaru•• died; Jesus wept. But we may n•••• sorrow unmixedly, and as witho•••• Hope. The Israelites mourned n•••• so much for Jacob, as the Egyptia•••• did. The grief of Saints, mu•••• know its bounds.

I. 5. Although God be to be reme••∣bred by us principally, he is not to 〈◊〉〈◊〉 remembred only. For he command•• us to remember his and our ho•••• Friends, that are in glory attendin••

him. Remember your Father; but ••orget not his Children, who carry ••ost of his Image and Likeness on ••hem. Remember your Redeemer; ••ut forget not those his Redeemed, ••n whom his Love and Power shine with greatest Lustre. Remember ••our Sanctifier; but forget not his most Sanctified ones.

I conclude with a saying of one ••cquainted with God above thou∣••ands: He never knew a heavenly ••onversation, that pretending to know God alone, hath no converse with his ••oly ones that attend Him; and doth ••ot live as a Member of their Society ••n the City of God; that doth not with ••ome delight behold their Holiness, ••nity and Order. But, as it is time, 〈◊〉〈◊〉 proceed to my next Observa∣••••ion.

D. 2. The holy Faith and Conver∣sation of godly Ministers and Friends deceased, must be consi∣dered and followed.

So the Text, in terms most plai•• Follow their Faith; to wit considere•• by you. And that Comma, cons••∣dering the end of their Conversation imports evidently a command to fol∣low it. For the sake of these, wa•• the remembrance of their Persons fore required. Which, without th•••• use of their Faith and Conversatio•• would be to little purpose. B•• it considered therefore strictly;

1. What this Faith is.

2. What this Conversation. And

3. What the Reasons for our co••∣sidering and following both.

1. Faith is considered as Ob∣jectively taken, or Subjectively. A the first, it is the truth of the Go••∣pel by them held. Viz. 1. Th•• Gospel-History, of the Primiti•••• Friendship between God and Man of the Enmity raised by the first si•• between them; and of the Reconc••∣liation made by the Son of God 2. The Gospel Offer and Invitation of Sinners unto Grace and Salvation

••y a New Covenant; one of admira∣••le Promises and most equitable and ••racious Demands. 3. The Gospel-Rule and Directory for the Worship, ••nd the whole Walk of all embracing ••nd entring that Covenant. This History they Credited; this Offer ••hey Accepted; this Covenant they Entred; this Rule they Followed, ••ubjectively taken, their Faith is that ••race of God in them, whereby ••hey so received the Gospel. Now ••his grace of Faith, is either general; ••nd so 'tis their Assent and Consent ••nto all God's Revelation as perfect∣••y true: Or special; as it relates un∣••o Christ Jesus, the sum of all God's Revelation; and so it is their accep∣••ance of Him in all his Offices, as Teacher, Saviour, Ruler. The de∣••arted Saints we speak of, had a Faith, which was unto them instead of Possession and Sight. One that made things said by God, as credible as if they had seen them with their Eyes. And things promised by God,

as comfortable as if they had had them in their hands. I would be understood of the Truth, only, not of the degree of Credibility and Comfort. They had also a Faith i•• their Hearts, which was unto them a Marriage Knot; whereby they joyned themselves unto Christ Jesus in everlasting Covenant. Resigning themselves to him, to be Taught, Saved and Ruled. Committing themselves to God's saving Mercy lodged in Christ's Hand: And sub∣mitting themselves to God's govern∣ing Authority lodged in the same. This Faith of theirs, in both accep∣tations, is that which we are to con∣sider and follow.

Conversation, is the way and course of humane life. Respective∣ly of all Duties; towards our Crea∣tor, Redeemer, and Sanctifier; to∣wards the Church, the World, and our Selves. And this, as under all Circumstances of our various Conditi∣ons, in our Pilgrimage. The way

and course of the Saints we speak of, was Holy and Exemplary. Through their Faith in Christ working by Love, purifying their Hearts, conquering the World, and chasing the Devil, they sincerely and perseveringly glo∣rified God. They held Communi∣on with the Father, Son, and Spirit, in Faith, Hope and Love; in Wor∣ship and Obedience. They loved the Church as Christ's Body; served it and sympathized with it, as mem∣bers of it. The Unregenerate World they pitied, and spent their days in pains and prayers for it's conversion. Their Hearts, that is, Themselves, they kept with all diligence; pre∣ferring always the man above the Brute, the Soul above the Body. In a word, their life was an Exercise of Grace; a Warfare against Cor∣ruptions and Temptations; a put∣ting of their Talents to Usury, and merchandizing to and for Heaven. All their days, were Humiliation-days for their Sins, their Own and their

Relations; and Thanksgiving days for their Mercies and Hopes: They walked after the Spirit, and not after the Flesh. And this their walk, is that their Conversation, that we are called to eye and to imitate.

We shall briefly enquire the Rea∣sons for this practice. To wit of our considering the Faith and Con∣versation of our glorified Brethren. And of our setting our selves to tran∣scribe both. Our own vanity, is apt to charge the Divine Wisdom fool∣ishly, for commanding it. And to ask, Unto what purpose is this our cost and pains? Being we have the per∣fect rule of the Gospel, and of our Saviour's own transcendent Exam∣ple.

St. Austin's word is of great weight. WHY God commands a∣ny thing, I need not trouble my self, He will look to that. Let me ever look well to WHAT he com∣mands. Whether we see them or no, there are infinite reasons, for

every thing God requires. But yet when those reasons are obvious, their use is rich and various. Of the Pra∣ctice foresaid, I shall therefore point out a few such as are most clear and apparent.

R. 1. This practice unites the up∣per and lower House of God. The Church above, and that below. It holds together the Members of the Family in Heaven and upon Earth. It engageth us, to keep eyeing of them. As Scholars of the lower Form, eye those of the higher whom they must imitate. It even necessi∣tateth the Houshold of Faith, to hold great conversation with them that live by Sight. This is no light rea∣son, with such as consider how God stands for his Children's Union and Association. Such as hath been fore∣spoken of, and therefore shall have no more here said of it.

R. 2. This Practice doubles our help to the Life of Faith and Holiness. The Instructions and Precepts of the

Gospel are a blessed Help. But not all, that we need. Who feels it not? After that we have heard our Master's best and brightest Doctrines, we need our Fellow Servants instru∣ctive and motive Examples. Which are indeed the most instructive Com∣ments to the understanding of them; and most motive Encouragements un∣to the obeying of them; as Experi∣ence certifieth. By what is here said, no disgrace is cast upon the Gospel. 'Tis meerly from our own dulness, that we need superadded Examples. And the shame of that want, rests singly upon our own Head. While in the mean time, unto God belongs the glory of the additional Mercy.

Admirable Mercy! For the Gos∣pel shews us but the Duty. But the Example of deceased Saints shews also the possibility, of living by Faith and in Holiness. Because, what has been done, may certainly be done again. We are emboldned to

believe we may so live, when we consider others to have lived so. And let it not startle you, if I say this: Jesus Christ's own Example is (in this one respect) a much less en∣couragement, than one of his least and poorest Servants. For it doth not nearly and immediately so teach the possibility of the foresaid Life, as his Servant's example doth. A Soul under Temptation exclaims, that, be it ever so necessary, 'tis al∣together as impossible, to live by Faith in this World; and hold a rightly ordered Conversation in such a Catholick Sodom. Go you and tell him, that the Son of God did live by Faith, and fulfil all righteous∣ness even in this World. He shall reply upon you, that it is a wild inference, that he may, because the Son of God did so do. He shall tell you, Christ had none of his sins in him; and he has little or none of Christ's strength in his dejected Soul. Christ had all created and uncreated

holiness, and might well overcome World and Devil; but it were a wonder if they should be overcome by him, a weak and sinful Dust. He shall ask you, what Logick of yours it is, that thus argues? An Angel slew an hundred thousand E∣nemies; therefore a Worm may slay as many. But, on the other hand; tell you this bruised Reed, that yon∣der in Heaven be multitudes, and ma∣ny of his own Acquaintance, that were Worms as weak as himself; as temp∣ted as himself; and many a time as dejected as himself; who did, ne∣vertheless, keep the holy Faith, and finish their holy Course, and win the Crown of Righteousness. What then? Why then you do bind his contra∣diction hand and foot; and it is odds but you cast out his despairing Spi∣rit. To be sure you silence him; and very probably, you make him by and by to speak Evangelically. And to fall to chiding of his legal self; and counselling it in Davids

Rhetorick. Why cast down O my Soul, why disquieted in me? Trust in God. For I, even I, may yet Praise him who is the health of my countenance and my God.

And now I ask. Should such a Tower of David, such an Armory as this; whereon there hang a thousand bucklers and shields, for tempted de∣spondent Souls; should such a practice suffer disuse? It would be unspeakable loss to the whole gene∣ration of the righteous. But, bles∣sed be his excellent name; He that delights of bruised Reeds, to make polished Pillars, in his Temple; and of smoaking flax to make burning and shining lights; He is more wise and kind than to admit it. Glory be to him in the highest.

R. 3. This practice doubles the glory of God, from the Faith and Con∣versation of Saints deceased. If I may so speak, God had from themselves one crop, Or tribute of glory. And would have had it, tho' no eye but

his own, had seen their Faith and Conversation. Tho' no mortal man had observed and followed them. But now, now that Faith and Con∣versation are not buried in Ob∣livion; but are lifted up, and draw men after them; behold a second crop, another tribute springs up! So fruit∣ful do living Christian's Meditation and Imitation make them, that it may be said of deceased ones, much like as of Sampson. The Praises they bring unto their God in their death, be more than they which they brought in their life.

Can therefore any Lover of God, be without a deep sense, of the rea∣son of this practice? Or need to be farther told; that he who hath made all things for his glory, hath re∣quired this practice for the same? Here I must believe that none are Blind, but those that will not see.

R. 4. This Practice doth likewise add unto the joy of Saints deceased. Heaven, is the element of Joy.

There's less water in the Sea, and light in the Sun, than Joy in Hea∣ven. But we are generally taught, that the Inhabitants have various degrees; even after the Resurrection. However it be, it is this only that I would here propose: viz. Of their Joys in Heaven this must needs be one, that they did in their measure, glorifie God in their day upon Earth. And, if they have knowledge of it; it must be another Joy, to have their Faith and Obedience live, and bear fruit, after that they are trans∣planted. To have their old Graces and Duties, for many years after, to edify their Brethren and glorifie their Father.

And why we may not conceive them soon to know it, when it is so; let them say that can! I cannot. With humble submission, I con∣clude that they are informed of it, when the matter of their Joy is ob∣tained. Whether the holy Angels give them notices; or what way they

receive the same, I take not on me to determine. Some have thought, that this is true concerning men Damned. Such whose Errors are remembred to the diffusing of their enmity and malignity, after their death; they have proportionable encreases of their torment in Hell made, presently made; and with full significations given of the meritori∣ously procuring cause of it. And on the other side, concerning Saints in Heaven, some have presumed this, viz. That such whose Faith and Ho∣ly Life, are commemorated, &c. made use of to the edification of the Church; they receive like encreases of Joy. As soon made, as the fore∣said sinners increases of Torment. Learned men have thought, Jer. 17.10. to make this way. I the Lord search the heart, I try the reins, even to give to every man ac∣cording to his ways, and according to the FRUIT of his doings; and with full certification of the service that

is so, of grace, rewarded,

I contend not, but, to as many as, with me, do suppose this; (which I think no one will pretend an abili∣ty to disprove;) To such at least I shall think this reason of good force. Up∣on the very single account hereof, I dare ask them, Is there not a cause for the commended Practice? If we on Earth have Power, should we not have Will, to add to the Joy of our Brethren in Heaven.

R. 5. This Practice of good men, exalts the saving grace of God. Grace un∣to a Sinner, is, and will be an eter∣nal Wonder. Saving grace, even most restrainedly considered, is above all the blessing and praise that can be given it, in the very state of Glory. Abraham himself, even after the Re∣surrection, will be unableadequate∣ly to praise the grace of his own Sal∣vation. The grace that took him out of his misery, and qualified him and brought him unto Glory. That said to him in his blood, Live. That

when he was alive, gave him Life more abundantly. And when he wa•• Meet, placed him in the inheritan•••• of the Saints in Light. This grac•• unto his single Person, will transcen•• all his possible conception. But le•••• this Grace to him, be considered i•• its just extent. As saving him, an•• making him an Instrument of savin•• many others. In a sense, the Fath•••• of thousands of heirs of Salvation An Exemplar unto them. Making his Faith and Obedience, bless•• means of grace, unto multitude•• Causing generations to call him blesse•• Using him, when Alive, and al•••• when Dead, as a Co-worker with Go•• What an addition is this? Thi•• that makes Salvation it self somewh•••• more than it self. Yea much more. As to save a man from death at th•• Gallows, and to make a King 〈◊〉〈◊〉 him, is much. But to proceed an•• to make him the means, of rais•••• many others unto Thrones is ve•••• much more.

In a word then. Who can won∣der that the Grace of God hath chose this method! And engaged us to consider and imitate, the grace of our Friends departed. His good∣ness is above the Heavens. And the effects of it, must be like unto it. Therefore he bestows not Salvation passive, without Active: that is, whom he saves, he also makes (instrumentally) Saviours. And why! but because he will praise his grace, and make it like itself. And so be Glorifyed in his Saints, and ad∣mired in all them that do Believe. He will leave nothing to be said that it might have been done for them, that was not done.

R. 6. This Practice is unto all the living, a charm of great sweetness to most exemplary Faith and Holiness: For what heart will not strain for the purest faith and most unspotted Life, upon the consideration that God intends it for a Pattern. And commands all its good, to be eyed

and imitated. who will or can ar∣gue otherwise! I am to be a Copy. I will therefore write fair, as for my Life; and beware of blots and blurs. I am to be a Guide, and be follow∣ed. I will therefore make straight paths to my feet; and dread a false step in Doctrine or Manners. I am to speak even when I am dead. I will therefore season with salt every word. And see with great carefulness, that none be found hurtful, or useless. If Posterity follow me, they shall follow Christ. If they walk as I, I will see they shall walk as He walked.

A sweet and salutary Reasoning; is it not! And who would have been, without such a Charm! If any pretend to be so spiritual, that they can perfect holiness without it; and therefore give God no thanks for it; to speak the mildest thing that can be said, I think that a great Jealousie of their state, is Godly and Necessary.

Brevity commands me to offer no

more than these few Inferences for application of this Truth. Dispo∣sed minds may easily farther apply it in their own thoughts, unto its obvious purposes.

I. 1. What garments of praise are Faith and Holiness! Surely incom∣parable. Otherwise our Predecessors attire with them, needed not to be so observed, so followed. The Church i. e. holy believers, are cal∣led a Bride beautifully decked. Their Faith and Holy Life bear the names of Embroidery, Silk, Fine lin∣nen, Silver, Gold, and Jewels. Yea, and are declared to be the End of our Saviours all-transcending Righ∣teousness imputed unto us. They are therefore miserably Blind, who are contentedly Naked. And as shamefully Naked, who are not thus cloathed.

I. 2. How many are our Ministers more than the Earth bears! For all our fore-runners unto Heaven abide Ministers still unto us. Their faith

and Holiness, if we are not wanting to our selves, will be our daily Lectures. We have every day the refusal of them. The King of the Church, for many reasons aforesaid, requires our use thereof. Who then dares say, that Ministers be scarce! O that deaf Adders, and dull and slow Hearers of them, were so.

I. 3. What need of Gods mercy have all his family on earth! All are bound to Remember and Imitate their Brethren in Heaven. Now it is Mercy very great, to be bound to a practice so beneficial, delightful, and honourable, as this hath been shewn to be. And of this mercy, who saith that he hath no need! again, 'tis mercy unspeakable, to be for∣given the neglect of so gracious a Precept. Of so kind a Prescription against sin and sorrow. And of this mercy, what an abundance do we all want? I say this upon good war∣rant; I am jealous that the genera∣lity

of true Israelites do need a speci∣al abundance. Being as to this pre∣cept, guilty of above ordinary neg∣ligence. The Lord grant unto us that we may find mercy of the Lord in that day; (so the Apostle names the Judgment-day, tho' some critical Heads have construed it of another.)

I. 4. How unexpectable is sinless perfection in this World? * 1.3 The very Apostles had it not. And this restri∣ction of our imitation unto their Faith, ar∣gues that they had not. And implicite∣ly tells us, that they had Errors of Judg∣ment, and Practice that we are to Decline, not

to follow. In Writing the Holy Scriptures, they had and professed to have the Holy Ghost's infallible gui∣dance. But at other times, and to other purposes, they never had it, nor pretended to it. No, their own Wri∣tings record their Mistakes and Mis∣carriages. Of the Saints of the Old Testament, there can be little matter of doubt concerning them, the same thing may be said; and this only shall be added. The Holy Ghost commends them unto us indeed, for very useful witnesses and patterns, as hath been before shewn, Heb. 12.1. But then, as in way of caution a∣gainst our Dreams of their Perfection, in the very next verse what doth he? He bids us look off from them all, unto an incomparably more noble and truely perfect one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Looking off [from them] unto Jesus the Author and Finisher (or Leader and Perfector) of our Faith. Jesus that had despised the shame, endured

the Cross, and received his blessed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or escape out of all his suf∣ferings; having sit down at Gods right hand. Unto this blessed Jesus, in the next verse we are instructed to proportionate our selves, as some think the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signify. Our Nature was sinless under the Sun, in Jesus Christ, but as to us meer men, it is truly said,

Adam lost more Innocence and Purity in an hour, than his Posterity will recover to the Worlds end.

I. 5. What a reproachful thing, is Universal imitation of the best men! Their holy Faith and Life is all you are bid to follow. To Swallow their Errors, and practise their Sins, is what God and they themselves forbid you. And is imitating or them in the things wherein they were not themselves. But were more Satan's, than their own men. Wherefore so to do is to comply with Satan, not to conform unto them. Let it also be considered;

that to affect and strain to take up their (unaffected) Tones, Gestures, Garbs, &c. is to but ape their Huma∣nity it self. And nothing of an imitation of their Piety. In Chil∣dren it is playfulness; in Men it's Childishness, if no worse.

D. 3. Consideration of deceased Ministers and Friends escape, out of all their sublunary Difficul∣ties, is a necessary motive to the imitation of their Faith and Life.

The Original word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render End, is rendered an E∣scape, 1 Cor. 10.13. Nor doth it express a meer End or common Issue of things. But an End atten∣ded with Victory, and deliverance out of things grievous. That the consi∣deration of Saints that are blessed with such an end, is as it is here asserted; is by the Apostle plainly declared. Who maketh it the mo∣tive unto the imitation that we have

••••ready pressed. His words do evi∣dently import as much as if he had ••id these following ones.

Sirs, it is a hot service I put you upon. Imitation of departed Saints Faith and Holiness, is no easie business. African Lyons appear in every step of it's way. All the World is in arms against it. Throwing Fire∣brands, Arrows, and Death. The Devil and his Angels raise their Posse, and do their worst. I know your want, and God directs me to furnish you with a most power∣ful Encouragement. One, which if you rightly use, you shall walk undauntedly in your most difficult Duty. You shall Run, and not faint. The Swords of them that lay at you, shall not hold; nei∣ther their Spears, nor their Darts. Their Arrows shall not make you flee. You shall laugh at the shak∣ing of their Spears. And this so mighty motive, is Consideration. Careful and Curious Inspection,

reiterated and repeated contem∣plation. To wit of your Pred••∣cessors glorious Conquests, over a•••• that stands against you. And 〈◊〉〈◊〉 their triumphant Ingress into th•• caelestial and eternal Blessedness One too rich, to be comprehende•• by the present poverty of your Understandings. But yet one whereof your little Understand∣ing is enough, both to sweeten a•••• the bitterness, and spoil the tempt∣ing power of all the sweetness of this world. Keep this considerati∣on, and live; Keep it as the Apple of your Eye.

For the display of this general po∣sition to the weakest minds, I will cast it's contents into these four par∣ticulars.

P. 1. Our deceased good Ministers and Friends, were in this world thresh∣ed and winnowed as much as our selve•• are. Their Escape out of sufferings speaks their fore-endurance of them. Of which their Endurance, it will

not be useless to take some good no∣tice. And ever and anon compare ••heir Hardships and our own. It ••s a small Map, in which I must present the World of them.

Their Souls lodged in as Frail and as Burthensom Bodies, as, ordi∣narily, ours do. And, as hard to keep in Subjection, and be possessed in Honour. Bodies that were as very Prisons and Fetters unto their Spi∣rits. Whose Weaknesses, Pains, and Deformities were neither few, nor light.

Their treatment by the World, was with the same malignity as ours is, or worse. It Hated them as much; Censured, Reproached, and every way Injured them, by secret and open practices. One while it bespake them, as it doth us, in words smooth as butter, sweet as ho∣ny-combs. By the sweet Poyson of Flattery, designing upon them the worst of cruelty. Assaying by the Lordly dish and sweet milk, to court

them unto the fatal Nail and Ham∣mer. Another time it spake of them as it doth of you, all manner of ev•••• Poured out Cursings and Bitterness breathed out threatnings and slaugh∣ter. Trying if it were possible to frighten whom they could not flatter out of God's way.

Their Temptations by Satan, were no less than our own. Are we pestred with his Suggestions, Persua∣sions, Instigations? So were they, as they have oft complained unto some of us: and unto God, in the hearing of all that worshipped with them. Do we find that he subtilly suits his temptations unto our Ages, our Tempers, and our Conditions in the World? We are vain if we think he did otherwise with them. Doth he assault us oft-times in temp∣tations unto sins, from which we think our selves most safe? No questi∣on but he so assaulted them. In a word; All his Logical fallacies, all his Politick wiles, all his Military

stratagems, were used against them as surely as they are against us. How many have told us their Temptations unto Atheism, Blasphemy, Despair, Mur∣ther, Self-murther, and what not?

Their Afflictions from God, were such as ours do not appear to exceed. Understand me of Afflictions upon Soul, Body, Name, Estate, Family, Friends. From his hand are all; are they not? By whomsoever they are Executed 'tis by him they are Order∣ed. And that as to the Sort, Degree, and Duration of them. Now, can you answer me? Which of your Souls doth God exercise with more Griefs, Fears, & Anguish than he did theirs? Who of you have Bodies more ac∣quainted with the Stone, Colick, and Strangury, Feaver, Consumption, and Palsie, than theirs were? Who can say his Name is more Laden with reproach, than their Names used to be? Or that his Estate hath been so torn from him, as none of theirs ever was. Or, that Providence ne∣ver

made any of their Families such Hospitals, as it hath made his. Or so parted any of them from their Lovers and Friends, as it hath part∣ed him. Many indeed are the affli∣ctions of the righteous in this World. But not more than those of the righ∣teous before you, were, who are ascended into the World where none are.

Their Indwelling Sin, was their perpetual troubler, as ours is. And found them as much to do, as ours findeth us. Held them in continual warfare, as ours holdeth us. They all had Sin, and felt Sin, and lament∣ed Sin, in all and every part of them. As wormwood hath bitterness in its Root, in its Stalk, and in its Leaves. Their Minds had abiding Unteach∣ableness; Wills, Untractableness; Consciences, Unsensibleness; Memo∣ries, Unfaithfulness; Affections, Unorderliness; Imaginations, Un∣ruliness. That which came into them, when their Souls came into

their Bodies, never perfectly left them till their souls left their Bodies. All days of their lives therefore, their Faith was weak, Hope infirm, Love chill. Many a trembling hour they spent, in fear that they were but shadows and empty shows of Faith, and Hope, and Love, that they had. In fear of their being Graceless; yea (and what is worse) past the day of Grace. Being Unrecon∣ciled to God, yea, and (thro' dead∣ly delay,) Unreconcilable. Many have so feared; and all have lived exclaiming, O wretched Man that I am who shall deliver me! Such fears, simple souls do think to have been no ones bitter Draughts but their own. But I tell them, they cannot answer me this question: To which of your friends in Heaven can you turn, that hath not drank them! Again,

Their Loads of Actual Sin pressed them down, as sorely as ours do press us. My sin is ever before me, was the perpetual cry of one of them.

Are we Burthened with our sins, their Aggravations, and th ir Deme∣rits! they were so, with theirs. Their sins against Law, against Gos∣pel, against Conscience. With their Aggravations by their Multitudes, their Kinds, and their Circumstances. With their Demerits of outward; of inward, and of eternal and extremest punishments. For these, God knows what were their sighs, and their groanings were not hid from Him.

Their mixtures of sin in all Natu∣ral, Civil, and Religious things, did foul their faces with weeping. Think you that it is a peculiar sin, or grief of yours; in a great degree to Eat, & Drink, to Buy and Sell, yea to use the holy Word and Prayer, from selfish Principles and to selfish Ends; not Purely from Principles, and unto Ends Heavenly! your mistake is gross. It was the common sin of all your friends in Heaven; and the common grief of all while they lived upon

Earth. Ardently all desired; but no one ever attained unto sinless pu∣rity; no, not in any one of their pathes, Phil. 3.12, 13. 1 Joh. 1.8. Jam. 3.1. In every motion of Nature there was much of Corruption. In every Secular thing most lawful, there was what was Unlawful, In all holy things, there were Iniquities. And for these, went they mourning all their days.

Their long unaccomplished desires, and unanswered Prayers, made their hearts sick an hundred times. Ours, be a sword in our Bones, that we are prone to think did never cut any other Souls. But it is without any colour of Reason, that we think so in our haste. It is very well known, God used to make our Predecessors wait, as long as He makes any of us. And as frequently they cryed, as we do now cry, How long wilt thou for∣get me, O Lord, for ever? Mine eyes fail while I wait for my God. I am weary of my crying, my throat is dry∣ed.

For day and night thy hand is heavy upon me. O God, I cry in the day time, and thou hearest not.

To conclude this particular; The sorrows of death compassed them, as they compass us. Great was their consternation, in the prospect of their Dissolution! Unto which, all their great Grace could not reconcile their reluctant Nature. With fearfulness and trembling they felt the King of Terrors entring, and pulling down their Tabernacle of Clay. Laying their Earthly House in the Dust. Turning their Flesh into rottenness, and sending it out of the sight of man into darkness. Have we our terrors? they were not without theirs! Of some, and those extra∣ordinarily sanctified, it is credibly reported; that very Fear was their Executioner. And they died for fear of Death. Of others, I pray be∣think your selves; how was it that you saw them lye gasping on their Beds? and heard them ratling in

their Throats? and observed them to take the breach of the strings of their Eyes and Heart? 'Tis impossi∣ble here to say all; and hard to me, not to say too much. But I pro∣ceed.

P. 2. These very Souls thus win∣nowed, are gloriously escaped out of all these evils. So the Text saith, ex∣presly. And so the whole Scripture, so brightly, that all are Believers ex∣cept such as are not Christians. To quote the obvious Texts, would be to recite a great part of the Bible. Let that one which I produce recall others unto your remembrance. Rev. 14.13. Blessed are the dead that die in the Lord. An illustrious Max∣im! in few words declaring, man's great End or Aim; which is blessed∣ness. And man's only way unto the same; which is by dying in the Lord, or in the Faith of Christ Jesus, after living in him by Faith. This Max∣im, St. John had from Heaven. And this he was bid to write, for the use

of the Saints on Earth. And this he telleth us, is confirmed by the Holy Ghost. Yea, saith the Spirit, that they may rest from their labours, and their works do follow them. In which confirmatory reasons, we have these things asserted. scil. 1. That before their death in the Lord, these Saints had labours, and works for him which were hard. Such, as to be exempted from, was a part of blessedness. 2. That at their Death they were exempted from them. And now lived no more in Sweat, much less in Tears. 3. That with freedom from sufferings they now received Gods Rewards of their Obedience. His re∣wards of Grace, which are like the Donor; beyond comprehension, and objects of eternal wonder. Their works do follow them. That is, the immense reward of their slender work. The eternal reward of their short work. The far more exceeding and eternal weight of Glory!

This argument flows with Milk

and Honey; stay we and feed a while hereon. Think pleasantly of what is proved so evidently. Saints, rais∣ed out of the Valley of Tears, are lift∣ed up into the Mount of Joy. Where∣in no Eye ever wept, or Breast sigh∣ed, or Tongue complained. Or ever had cause or occasion so to do. Where∣in, neither the World, nor the God of this World could ever give trou∣ble. For Satan's Vassals cannot reach it. And he and his Angels were long ago cast far enough from it. Where∣in, the Immortal Father never gave a blow to any Child; or took from any the Kisses of his Mouth, sweeter than Wine. Wherein sin, the most hateful evil, hath no more place than the Devil, whose work it is. But the perfect purity long desired, is fully enjoyed. Wherein, no one sinful, or mixed and imperfect act, e∣ver blemished the holy state. Where∣in no Hope is ever delayed one minute; nor ought is desired, before God's will is that it should be possessed.

Wherein there is no Doubt, or Grie∣vance of Life; nor any Fear, or Pos∣sibility of Death. Wherein, we do all know, all things are better than any of us upon Earth can know.

For we know, that when Saints enter the House made without hands, they presently take possession of all the Goods. And who can know, till he goes up and sees, how many and how rich they be? Indeed the holy Oracles, do warrant thus much to be said of our good Friends that are en∣tred there.

They possess blessed Light, One, in comparison whereof, their former knowledge was but a less thick dark∣ness. The open light of the Sun, vastly exceeds a few Beams strained through the crevice of a Wall. And no less doth Gods manifestation of himself above, exceed that which he affords his Church below. Nei∣ther is there any compare between the strength of a glorified Eye, and of an imperfectly sanctified one. Un∣to

glorified ones, the deep Fountains of Wisdom and Grace are laid open. The riches of Goodness, the beauties of Holiness, the glories of Power are manifested. The Embroideries of Pro∣vidence are unfolded. 'Tis not easie to name, what God doth hide from 'em. For why? He himself is All in all. And, this we know, They do see him as he is! Wherefore necessarily,

They possess blessed Love. So ar∣gues the infallible Teacher. We shall be like him; For we shall see him. God is love. And sight of God, turns us into flames of Love. Such are our glorified Friends, like unto the blessed Angels. Ever receiving the highest love, that God confers on finite Creatures; and giving back the greatest love, that God can have from their glorified Powers. Upon earth, the Fire of their Love was a little Spark; it is now a Mount. That spark, (as Kitchen-fire,) often languished; almost expired, for want of feeding by proper Conside∣tations But in their present Mount of

Celestial fire, there is no variableness or shadow of change. The Divine glory so holds their Eyes, and heats their Hearts. So, that their ena∣moring Thoughts are never interrupt∣ed; and their enflamed Affections ne∣ver abated. Certainly therefore,

They possess blessed Life. Valere, vita est. To be Alive, is to be in fulness of Joy. And where is that fulness but in Love? Where is Wa∣ter if not in the Sea? Where is Light if not in the Sun? Where is Joy if not in Love. Light doth not more na∣turally kindle sacred Love, than Love creates supream Joy. For what can there be less than all De∣light, where there is nothing but Love; and that, as this is, without Diminution or End. It is sure, that our Friends Live in the Triumphs of Joy, if they live in the Sunshines of Knowledge, and Flames of Love.

True it is, great is the number of them that dwell in this Light, Love, and Life. Tho comparatively few are saved; the City that is above, is

Populous, but the multitude of its Citizens, doth not Impoverish, but Honour and Adorn it. For why? GOD is its Treasure. And good INFINITE is not by any num∣bers exhausted or lessened. The Sun's light is but finite. Yet all men enjoy the light of it; and eve∣ry one, as sufficiently, as if no ones Eyes but his own received it. God is Infinite. And much more may all his Favourites above enjoy Him: every one as fully, as if he enjoyed him only.

Be it added; Earthly excellencies are all of them, like to rich Per∣fumes. By Custom they wax less sensible, at least less grateful, to such as carry them. And cease to be sweet, when they cease to be New. But it is not so with Excellencies heavenly. God's own happiness is now as pleasant unto Him, as it was millions of ages agone. It was never at all New, but ever most sweet. And he has provided his Children

also a Felicity, that shall not need to be commended by Novelty. One that shall relish as well with them to eternal ages as at the first moment. Which we cannot doubt, if we do not forget this: viz. That Heavenly Joy is Perfect. And what is Perfect, is indeficient; never abates; never can Die, or be Sick, or be weaker at one time than at another. Things of limited goodness, admit change and weariness of them. It being necessary to leave one for another. Yea, and having in them somewhat that is hurtful too, and not delicious, no wonder if they sometimes become nauseous. But good that is unbound∣ed, and reaches to the satisfaction of all our Desires; and is unmixed, and ministers nothing beside delights; such as the Heavenly good is; this must alway taste alike. Unto the sweetness of this nothing can be ad∣ded: nor can any thing be taken a∣way from it.

Well; this, and more than this,

is the blessed state of our godly Friends deceased. A state, where∣of every Possessor lives in most deli∣tious and eternal Rapture, Heaven is it self; and they we speak of are in Heaven. But concerning both, it must be said, 'tis but a little portion of them that is heard! The one half is not told us. Nor doth it yet appear, save very imperfectly, what they are. As to that which through Gods grace doth appear, it follows in our next particular.

P. 3. Their glorious Escape unto Heaven ought to be well Considered by as on Earth. The word of command is in the text. And is a very re∣markable one, used but once more in all the New Testament, viz. Act. 17.23. where it is put to express the careful and severe consideration, that the Apostle took of the Athenians Devotion. In minds not atheistical, ••here must needs be ever and anon ••ome occasional Thoughts bubling ••p. But they are bubbles indeed,

that signifie little and effect nothing. They make not that Consideration which is here demanded. Which consists in much and serious speech with our selves concerning the Victo∣ry of our godly Friends. Streams, fed by a living Spring, flow constant∣ly; and do enrich and give delight where they come. And such are the Thoughts and Soliloquies, which do ever much better our Hearts and our Ways. Such as flow from a vi∣tal Principle and Disposition; and are maintained daily by the same. Even without those outward occasions of them, with which slight and tran∣sient thoughts do flow and ebb; or rather dry away.

Fix it in your minds, that it is the Will of God, that is here decla∣red so to be. That he requireth you to have this said glorious Victory much in your minds. That your Thoughtfulness of it will truly please Him. And your Forgetfulness and Neglect, incense him. Let your

Wills submit to this acknowledged Will of God; and command all that is within you so to do. Become you Convinced of your duty herein; and Disposed to do it. You shall then find within you a Fountain, whence numerous, delicious, and efficacious Thoughts, shall spring. Your own reins shall instruct you daily. With∣out other Monitors, (the Holy Spi∣rit excepted,) it shall become of your daily Business and Recreation also, to consider the Conquest forepraised. Without other calls, your minds will run to it, and on it. They will be often speaking, to this pur∣pose, each of them.

Here am I, in my passage through the red sea; Hope and Fear divide my Life. Hope of Escaping, Fear of Drowning. Escaping as an Is∣raelite; Drowning, as an Egyptian. O ye my godly Ministers and Friends that are sweetly got ashore, I cannot but think of you. Of your safe Landing; and joyful Reception above.

Methinks I hear you recounting your old Weaknesses, Fears, and Dan∣gers. And wondring at the arm of Grace that carried you through them. Rejoycing in the change you feel. Triumphing over Sin, Satan, and the World, that withstood you. And saying, how little danger the Sea hath, if the true Pilot be but duly trusted. How safely all must go, and how sweetly all must end. How reasonable is it for all he car∣rieth, to trust him in the worst•• storms. To bear most patiently eve∣ry Difficulty; being they are but for a moment, and their reward is Glo∣ry of exceeding weight. How you would have even gloried in all your Tribulations, had you but known the ten thousandth part of what you now see. How you would advise us that be still on the Sea, were you to speak with us. What you would tell your Followers of Sins folly, the Creatures vanity, Gods bounty, Christs excellency, Holiness its beauty: (Ho∣liness

of State, of Heart, of Life.) O what a deal would you tell, that do know now what a Rewarder God is? Of all, that in patient continuance in well-doing, do seek and serve him. You would make us all ashamed of our selves. Ministers of their Prea∣ching; People of their Hearing; Both, of their worse living.

O ye blessed Spirits, and not on∣ly Healed, but Beautified. Often have I heard you complain of Wounds, Bruises, and Putrifying sores like my own. And now methinks I see you without Spot or Wrinkle or any such thing. While the cure of my own Diseases, is little more than begun: In you, in you it is, that I read the high Praises of Christ your Physician and mine. Should I let go the memo∣ry of you, I should lessen the Honour of Him. In you it is that I read the praises of the Holy Ghost. Then it is he appears to me a most wonder∣ful Builder, when I look on you his most glorious Temples. Then I con∣clude,

sure he is able to raise me also out of my ruins.

O ye Conquerors and more than Conquerors; whom I knew when you were Warriours. And under my own hardships of warfare. My own, who was your unworthy Fellow-Souldier under Christ's Banner. How congra∣tulate I your Conquests and Triumphs? How admire I the Truth, Power and Love of your and my Captain? How uneasie doth the sight of your Crowns make me, till I am with you, and like you? If I forget you, O ye Angels-fellows, let my Tongue cleave to the roof of my Mouth! If mine Eye keep poring always upon my SEA, my SICKNESS and my WARFARE; if it be not also turned on your PASSAGE, your CURE, and your CONQUEST, let my Arm fall from my Shoulder-blade!

The (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) Contempla∣tors of the blessed End of godly Friends, are Christians that thus converse with themselves. I say

thus, unto the true end and use there∣of. And unto this end do converse or consider, not transiently think. There is a great difference between a step and a walk. And there is no less, be∣tween a thought and a consideration. I come therefore to the last particular.

P. 4. This consideration of godly Friends escápe unto Heaven, is a mo∣tive most necessary, unto imitation of their Faith and Holiness. The Apo∣stles use of it as such, proves it such. But, to give measure pressed down and running over, it shall be add∣ed. (1.) The best of Christians, do need motive Considerations. Which is acknowledged by all that are so much as titularly Christians. (2.) Of motive Considerations, this is of the best. Which will appear from the natural effects of it, in which its motive virtue is most resplendent. Of these, the seven following ones, are not the least principal.

E. 1. This Consideration confirms our Faith. Our Faith of the holy God's

bountifulness, and of holy men's blessedness. It is true, that the H. Spirit's Light dispels our darkness, and enlightens our minds. And, he giveth us the Gospel for a Lamp; and Faith for an Eye. But can any man doubt it? The Gospel is cleared and Faith strengthned more than a little, by Examples. Examples of the pro∣mised goodness of God to Men, and the blessedness of men in that good∣ness of God. Especially by the exam∣ples of Persons known, and dear unto our selves. Put the case you know and believe ever so well of a Physi∣cian. Yet let him once make per∣fect Cures on many of your most dangerously diseased Relations: Your confidence of his ability, and his Pa∣tients safety will be encreased. You will be somewhat more fearless to trust him with your own Life, than you were before. The Application is easie.

E. 2. This Consideration raises our Ap∣prehensions. Our Apprehensions and

Estimations of God, of Christ, of the H. Spirit, and of the Gospel-Covenant. You cannot see your dear Friends saved by them, but you must the more esteem and value them! Their so great Salvation, that certifies the goodness of the Efficients and Instru∣ments unto you, must needs enhance the value of them in you. Great and grateful Effects, never fail to raise the price of Causes and Means. I mean with any but Idiots or Luna∣ticks; Creatures of undisposed minds or distracted ones.

E. 3. This Consideration strengthens our Choice. Our choice of our Re∣deemer, for Prince and Saviour. The sight of our Tempted, Persecuted, Af∣flicted Brethren here on Earth, is but too often a scandal unto us Makes our Hearts to stagger. Tempts us to go back, and follow Christ no more. But the Spiritual sight of our Crown∣ed and Triumphant Brethren in Hea∣ven, hath on us a contrary operation. It strengthens our Resolution; and

steels our Courage to trust and obey him, who gave such a Life and Glo∣ry unto them. It makes us, anew to resign our selves unto him. Yea and bitterly lament, that we chose him not more early and more fer∣vently.

E. 4. This Consideration quickens our Desires. Our Desires, and our Hopes. Our desires to be, with Christ and his triumphant Friends above. And our hopes, that as laden with sins as now we are, divine Grace may unburthen us at last, and lodge us with them. The thoughts of their wonderful Advancement will work, upon any Heart not stone dead. When carnal men think of any of their E∣quals, that are risen above them un∣to high Places, what is the effect? Why they are straitway inspired, with an unwonted Ambition for them∣selves. Yea and affected with a new Perswasion also, that 'tis as possible for themselves to break through the difficulties which are in the way to

Preferment. Why should not the Ambition and Expectation of Spiritu∣al men, be excited by the same Me∣dium? Surely, as Desire and Hope are the springs of Action; glorious Suc∣cesses of mean Agents be Springs of Desire and Hope in their Spectators.

E. 5. This Consideration provokes our Diligence. The Victory of Mil∣tiades, took sleep from the eyes of Themistocles. The thoughts of ano∣thers honour, spurred him on unto his more successful Labour. And will not the matchless conquests of our glorified Friends, take our hands out of our bosoms? They will unquestion∣ably, if they be considered solemnly. They will urge unto that holy Vio∣lence, without which the heavenly Kingdom cannot be taken.

E. 6. This Consideration sweetens our Life of Religion. Joy, is our strength. Heaviness in the heart, weakens, if not binds our hands and feet. Indeed many Objects of God's Love, and true Saints, are of sorrow∣ful

spirits. But the chiefest Instru∣ments of his glory, are, for the most part, Souls of much alacrity. To be sure, whatever doth sweeten, doth also heighten our Duty. For, Delight exonerates Body and Mind, takes off dulling Indispositions from them. Gives wings to both, and intends their actions. It doth marvelously, but as certainly encrease our Force to act, and our Accuracy in acting. Cogendi vis inest, saith Pliny; it makes the very Lame to walk, yea leap. For this reason it seems, that Musick hath ever been used in Wars; be∣cause it doth delight; and, by de∣lighting, strengthen the Nerves of flesh and spirit. But what can delight a Soul that is any thing heavenly, like contemplation of the celestial Socie∣ty? For Contemplation doth, in a sort, unite the Soul unto its Object. And, eminently, this Contemplation mini∣sters Hope; which is the greatest Pa∣rent of Joy, next to Fruition. When you are musing of Heaven's Inhabi∣tants,

your Soul has a place with them; and makes one among them. And you are in an exercise that makes you an Evidence of an ever∣lasting Mansion with them. Nero, Xerxes, and others, have propound∣ed rewards to the inventors of new Pleasures. But he that shall diligent∣ly make use of this, shall never pro∣pound any. He shall say, I have Enough; yea, I have All.

E. 7. This Consideration abates the Fear of Death. Morally it doth so; as it is of those works, unto which safety from fear of evil is promised. The Promise hereof is as plainly made to good works, as the Threat of shame and fear is uttered against sinful ones. And, thro' the grace of our Redeemer, hereof we are cer∣tain: tho' holy thoughts and works deserve not Consolation, as sinful ones deserve fearfulness and horror; yet Grace gives as just an expe∣ctation of Comfort from the one, as Justice gives of Trouble from the

other. Besides, even naturally this Consideration abates the fear afore∣said. For they be the errours of Fan∣cy, by which Death is made exces∣sively formidable. Without a false representation, it could not scare a true Christian. But contemplation of our glorified Friends, doth confute the false suggestions of our Fancies. It represents Death in its true no∣tion; and so, by rectifying our Minds, fortifieth our Hearts, e. gr. Death, we cannot endure in our thoughts, because we imagine it to be this threefold penance; to wit, the putting off a Body, without which we cannot live; the leaving of a World, that is the best we ever saw; and a going into a strange Countrey and State of which our knowledge is very imperfect. Now due Consideration of the heavenly Society and of our Friends in that glory, what doth it? If any thing, this it doth. It repre∣sents Death as quite another thing, unto every good man. It demon∣strates

it to be only the putting off of a House of Clay, to enter and live in one made without hands; and therein joyfully to wait till the same is new built and added unto it. To be the leaving of a World, that next to Hell it self, is the very worst part of the Creation. And to be but a going home, not abroad; unto their Father and Bre∣thren, not to strangers, and they know not whom. To a Countrey strange but unto Sense, not unto Faith. One, of which our knowledge must needs be im∣perfect, because the glory thereof is so very great, and our minds so weak. Be∣cause its eternal Possessions, exceed the capacity of our present Under∣standings. So that all who enter it, must do as great mens Heirs; who when they come to Age, go take in∣to their hands, more than in their minority they could conceive in their minds.

Thus is Death represented as a change, but for the better. One that doth not Hazard, but Accomplish our

greatest Hopes. And so it becomes more the object of our Hope, and less the object of our Fear.

The uses I make, I must croud into a narrow room. And present in a few Inferences and Exhortati∣ons. Learn ye hence.

I. 1. The Necessity of Faith and Ho∣liness. I name both, tho' the Apo∣stle's word is, [whose FAITH fol∣low.] For he plainly means Faith in its Principle, and in its Effects and Exercises. Be these, either of them things indifferent? Or but small, as Cummin and Anise? Indeed so they seem to be conceited, even in Eng∣land, and very London. But where be your eyes? See you not God's Pre∣cepts, and his multiplied motives un∣to both? Is it consistent with his Wis∣dom and Goodness, thus, above all things, to call for things Needless? Do not dream So. If Satan could keep all men from these Jewels, he would shut up Heavens Gates; this is true if the Gospel be so. The day is hast∣ning

which will convince you all; Fruit, without a Root, cannot be had. A Root, if without Fruit, cannot be valued. Without the Root and Fruit of Faith, no soul can be saved. Hell will shortly awaken you that sleep and rest long in Forms of Godliness. In empty names, in scenical shows, in dead opinions, in alamode customary Religion. O that Gospel light, may prevent your Conviction by Hell Fire! Christ is able to save to the ut∣termost. But Faith and Holiness are his uttermost. And without them, He hath not will or power to save one Creature.

The Leper under the Law, typifi∣ed a Sinner. And he was to go with his Head uncovered, that he might be known of all men, and avoided. These hints uncover the head of our Epidemical Sin. Fly you far from it.

I. 2. The Possibility of Faith and Holiness. They are as Possible, as Ne∣cessary. Hereof, every Soul got to

Heaven, is a clear Demonstration. As we, so they all of them, had their con∣flicts of carnal Passions. From Nature, Temper, Education, secular Interest, they had them. But thro' the aids of the Holy Ghost, they took and held Holy Faith and Life. Some had a clearer and cleaner Victory than o∣thers, but all were Victors. And their Victories, do prove ours to be possi∣ble. They prove that the Enemies of Faith and Holiness are not Uncon∣querable; as Diogenes his walking, proved that motion was not a thing impracticable. Take heed, Brethren, take heed; and abuse not the true do∣ctrine of your want of Power. Nor ever believe your danger of hell, to be so much from ought, as from your Will. Let D. Owen's words be written on the Walls of your Houses. They are upon Heb. 12.15.

There is no man who under the profession of the Gospel comes short of obtaining God's grace and favour, but it is by reason of himself and his own sin. His negli∣gence,

sloth, missing of opportunites, love of sin.

We have, as Merciful a God to deal with, as they that are got to Heaven had. We have the same Saviour and Sanctifier offerr'd, that they had. We have the same Word and Sacraments ministred, as they had. Why should we conceit our Salvati∣on impossible? Have a care Sirs, that you do not make it so! That, indeed, you may do. And are very like to do, if you heighten your corruptions by Custom, enflame them by as wilful Temptation. And make them, more irresistable than you find them.

I. 3. The Felicity of Faith and Ho∣liness. How well do these end? We are called in the text to contemplate their End. And that, for the Glory thereof and for its Attractiveness of us. God cannot be God, if he cease to be the rich rewarder of Faith and Holiness. For he has sworn by his Godhead; and pawned his Name of God upon it, that he will be the God of Believers and Obeyers of the Gos∣pel.

The eternal Crown must fall off from his own Head, if an im∣mortal one be not set on theirs. As sin and Misery, so Holiness and Bles∣sedness are inseparable.

I. 4. The untowardliness of men cal∣led to Faith and Holiness. Wonder∣ful! who has bewitched them? For, as our text speaks not obscure∣ly, they are hard to be enamored with the greatest Beauty. Motives, and strong ones they need, unto their most certain and greatest good. The life of Faith and Holiness, is the highest that can be in this low world. The best Heaven to be had on earth. And yet do we want a much better to allure us unto it. So dark is the Light that is in us. So, so have we lost the first Light, Purity, & Vigilance of our Minds, and the Rectitude of our Wills. Things despicable, insinuate themselves in∣to us very easily. Their faint color of profit or pleasure, invades us with marvellous power. Power that

ravishes presently the esteem of our Minds, and Choice of our Wills. The lying vanities that do still deceive us, can even compel us; and carry us whi∣ther (we think at least) we would not go. But, objects most amiable; in themselves most excellent, and unto us most important; such as deserve the throne of our hearts; alas, how darkly do our Minds, represent these? how coldly do our Wills re∣ceive them? Till Omnipotence draws us, we never run, or go, or so much as look after them. A most humbling consideration! We do need bit and bridle to keep us out of Satans crooked way, and spurs and goads to make us go in God's strait paths.

I. 5. The kindness of God to unto∣ward men. This, if any thing shines in my text and doctrine. For in what appeareth God's kindness, if not in his methods of calling us to Faith and Holiness? Which are so admirably suited unto our weakness.

So apt to reduce and engage the most extravagant Souls. So fitly qualifi∣ed, as hath been before shewed, to make pliant the most obstinate in evil, and to nail fast the most irre∣solute in good. Motives, even such, the divine grace presents. So it self doth the dread Soveraign of the whole Creation, court every worm. Vouchsafing, not only to Will and Command, but to encourage and entice us unto Faith and Obedience. So making, that, if we will swim on in sin unto Damnation; it shall be against the stream of grace in its utmost Condescention.

I. 6. The Benefit of godly Ministers and Friends. This, doth hence ap∣pear great. Because, not only Liv∣ing but Dead, they are unto us, great means of grace. As we may profit much by hearing▪ * 1.4 and seeing them, while they be here; we may do the same by Remem∣bring them when they

be gone. It is our own fault, if it does not do us good to think of them. It is true, we may reap ad∣vantage from the thoughts of them, who to us were unknown. And of whom, and of whose Faith and Ho∣liness we have only read or heard.

They have well deserved from the Church, whose Pens have preser∣ved the History of pious Persons for us. Abroad, Melchior Adam, Theod. Beza, and others. At home, our immortal Martyrologist, Jo. Fox, Mr. S. Clark, Dr. Bates, Dr. Fuller, Dr. Lloyd,, &c. That dunghil Spirits should contemn their sacred Pearl, is of no wonder at all. But that reputed Merchants for Heaven, should grudg them their Money and their Time, is sadly strange. A Collection of the Characters of many most exemplarily re∣ligious, is now preparing in this City. Surely men of real Religion will pray for its good speed; as conceiv∣ing it a very apt medium for com∣mending unto us the City that hath

better foundations, and for animating us to Live, to Suffer, and to Die for it.

But it may not be denied, and it ought to be considered; Great is the power of Acquaintance and Converse! Our thoughts have by far the easiest and sweetest access unto them in Heaven, that we had most friend∣ship with upon Earth.

In a word, Pearls, are but the shining Froth of the Sea; as Silver and Gold be but the White and Yel∣low Dust of the Earth. An Holy Friend, is an incomparably richer thing, and more serviceable.

I. 7. The Praise of Consideration. Which thus here meets us. It is by the sacred Writer made the ca∣pital means of our excitation, unto the things which are our Life. Yea, of our excitation unto them by the most powerful motive. It is by him made as necessary, to our being benefited by God's Word, as Eating is necessary, to our be∣ing

nourished by Bread. For his phrase is to be understood, as if the Text had plainly said;

The blessed End of your holy Prede∣cessors, take you into just & deep consideration; without which, it can no more affect you, than a Beauty and Treasure can affect one that neither sees nor hears of them. Nor any more draw forth your hearts to imitate their Faith, than Chains or Cords can draw forth of their places, things that they take no hold of.

—Indeed the usefulness of Consideration, is self-evident; nor need words, for information's sake, be multiplied. All men grant, that every good Act is a product of stated Judgment, not of a sudden rash Thought: and stated Judgment it self is the issue of serious Perpension, the ultimate and most perfect Act of our Reason, or Think∣ing faculty. But, interpretative Con∣tradiction is the rife Plague among us. Most men, sleep in their gross

Inconsideracy, and are strangers unto true Contemplation. And it is to be feared, some are vain and wild enough, to expect benign infusions of the Holy Spirit, without the re∣quired considerations of their own. Miserable delusion! For, He is a spirit of Wisdom; that is, of wise Thoughts. Not a spirit sent to make Fools; that is, creatures spending no Thoughts, or but few and slight ones, on the things of their Peace. His work is, to make wise, and to set at rights our Thoughts. To wit, as to the Objects, Qualities, Num∣bers, Orders, and Ends of them. In a word; He that eats not necessary Bread, is dead naturally, and he that considers not necessary Truth, is dead spiritually. Spare Meals make slender Bodies; and slight Meditations make lean Gra∣ces. Wouldest thou be much edi∣fied by thy glorified Friends Ex∣amples? then contemplate them much. Expecting not holy Impul∣ses,

from a few roving Thoughts! Without much musing, no holy fire burns. Precious Metals and Jewels are produced, where the Beams of the Sun are most strongly reflected; and there it is that hea∣venly Affections are kindled, where apt Thoughts are most vigorously ex∣ercised.

Now, in his Name whose we Are; whom we Serve; and to whose Tribunal we Hasten; I ex∣hort as follows.

Let not worthy Mr. HURST, or any other Servant of Jesus Christ, be without a Religious Mo∣nument in your Hearts. Former Ages have exceeded bounds in com∣memoration of deceased Friends. Papists abide still in their Excesses. But, abhorring them, run you not into a contrary peccant Extream! Idolize your Friends in glory, you may not; honourably and affectio∣nately remember them, you must.

Your duty is, to follow their

Faith, not their Fancies. And their holy Walks; not their wry Steps. They were but Men; our fellow-servants, and not our Masters. Nor are they to be followed by us, far∣ther than they followed their and our one Master. It shall be Praise now, and Glory in the day of your accounts, if you consider their Chief End, and aim at the same. The God, the Mediator, and the Comforter that they chose; and do chuse the same. The Gospel-Covenant that they studied, lived upon, and by; and do study, and live upon the Promises, and ac∣cording to the Demands of the same. If you exercise daily the Faith you have seen in them, the Hope and the Love; the Repen∣tance, the Diligence, and the Pa∣tience; the Humility, the Justice, and the Charity.

The holy things which ye have both Learned and Received, and heard and seen in them, do ye;

and the God of Peace shall be with ••ou. After severe study of the way 〈◊〉〈◊〉 Heaven, they neither wilfully ••andred out of it, nor slothfully ••alked in it. Take you their Way, ••nd their Pace; and hold both. ••mitate you their Watchfulness over your Hearts and your Sen∣••es, and their Resistance of both ••ssaulting Temptations, and conspi∣••ing Corruptions. They did, as the Army of Israel, which, passing thorough a Wood abounding with Honey, would not taste it, because ••he King had forbad them. The people feared the King's Oath, 1 Sam. 14.26. They chose rather Affli∣ctions, than sinful Pleasures; and Re∣••roaches for Christ, rather than the Treasures of Aegypt. Love you the World, and the things of it, as little is they loved them. They under∣stood the disproportion between a spiritual Nature, and carnal Sen∣sualities: and looked not on Tem∣poral things, as the goods of im∣mortal

Souls. Pray, as hard 〈◊〉〈◊〉 they prayed for the Peace of Je∣rusalem! Loving the Church; as knowing they were to be judged by their Affections unto the suf∣fering Churches. Not confining God's Church unto their own Party; nor making their unneces∣sary Opinions Articles of Faith, and their unnecessary Modes of Wor∣ship Terms of Communion. Let it not be said, that Joshua's Resolu∣tion, was theirs, more than yours. As they, so do you resolve, to serve God with your Housholds commanded so to do. Educating your Children piously and prudent∣ly. Loving your Servants Souls, with care to save them; and using them in all references, as you would be used your selves, if you were in their conditions.

Contemplate seriously and fre∣quently, (as before directed,) the blessed state of which they are now

possessed. Spend not all the thoughts ••ou have to spare, upon their Life. Of the two, bestow them most li∣••erally upon the Estate they entred ••nto at their Death. And do not ••ndure your Living Friends, to take from you the time in which you ••hould remember your Dead ones. Take it for no less a duty to Commemo∣rate the Dead, than to visit the Liv∣ing. To Commemorate the Place where they be, the Company where∣with they dwell, the work wherein they are employed. And stay ye sometimes in these thoughts, when you form them; as you use to stay in visits of your Neighbours, when you make them. Start not out of these useful thoughts, assoon as you are got into them. As tho' you dream∣ed, that little benefit and comfort could be expected from them. Rest not till you have overcome the first shyness of your minds. Their strange∣ness unto these thoughts. Yea, till sensible benefit hath made them im∣patient,

of keeping long from them, A little serious exercise will make them so.

For, to say the truth, which some tell me they feel; and which I have felt as my great motive, both to Preach and Publish this hasty discourse. These thoughts are most exceeding helps, to faci∣litate and to sweeten our thoughts of God, with whom is dazling and overwhelming Majesty. Mr. Baxter calls them our stepping-stones; and stairs of ascent to look at God. And a greater than he, doth (me∣thinks) direct us to eye the glori∣fied Saints, as a sweet mean to pro∣mote looking unto Jesus Christ, Heb. 12.1, 2. Unto Jesus Christ, who is our only and perfectly suf∣ficient Mediator. His glory, dare you not for your lives to give unto his most glorified Members. But, neither dare you to neglect such remembrance of those his Mem∣bers, as so makes for the honour

of Him the Head. As is both an Evidence of your Principle of Ho∣liness toward Him; and a Means of its Practice and Progress.

The promotion of which Prin∣ciple, Practice, and Progress, is the dutiful Design of every Sermon. And may it be the plentiful Bles∣sing of this Occasional one unto you! Amen and Amen!

Notes

• * 1.1

  The Syriac, Ara∣bic, Vulg. Lat. & Rhemists; Calvin and Grotius, and (of our own Writers) Doctor Owen and Bishop Lloyd so take it.
• * 1.2

  So Chrysostom Clem. Vatablus. Menoch. and Lud. de Dieu (in loc.) construe the Text.
• * 1.3

  Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 looking off, from the forementi∣oned witnesses and patterns to a more perfect exemplar, Heb. 12.2. Christ the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as endur∣ing — despising — and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as now set down, and so having perfected his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and hence proposed to the exercised as their example and encouragement, hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propor∣tionate or analogize your selves to him, as in ver. 3. Christ was indeed the Author—in an higher sense, but here I think he is proposed as the most perfect and encouraging exemplar of, thorough costly and successful faithfulness.
• * 1.4

  Est aliquid quod à magno viro vel ta∣cente proficias. Sen. Ep. 94.