A sermon at the funeral of the reverend Mr. Thomas Grey, late Vicar of Dedham in Essex preach'd in the parish-church of Dedham, Febr. the 2d. 1691/2, with a short account of his life / by Joseph Powell ...

St. LUKE CHAP. ii. VER. 29.

Lord now lettest thou thy Servant depart in peace.

IT is related in the Sacred History, of the great Pro∣phet Elijah, that he was perfectly cloy'd with Life, and pray'd for a dismission; he went a days Jour∣ney into the Wilderness, and came and sat down un∣der a Juniper Tree; and he requested for himself that he might die, and said, It is enough now, O Lord, take away my Life; for I am not better than my Fathers. This looks like a Fit of Melancholy, occasion'd by a Reflection on the unsuccessfulness of his Ministry, and the rage of Jeza∣bel against him; and seems rather to be mention'd as an Instance of the Imperfections that stick to the best of Men in this Life, than to be propos'd for our Imitation, or to be drawn into Example by us. The like Account the Holy Books give us of another Man, very Eminent for his Piety in the Age he liv'd in; that he loath'd Life, and was very desirous an end might be put to it. The Ob∣jection against this Example also is, that Holy Job breaks forth into this Expression in the anguish and vexation of his Spirit; and that it was the mere effect of the pressure of that load of Troubles and Evils under which he la∣bour'd: Neither can this be deny'd; for the Holy Man seems hereupon, both to ground, and to excuse his desire of Death, as will be easily discern'd by any, who will be at the pains to consult that Chapter; of which give me leave to give you a short Paraphrase, so far as concerns this his Complaint of Life, and earnest desire of Death. Let me ask you, says he to his Friends, these Questions; Is not Death appointed by the Soveraign Lord of the

World to every Man? And does not Man spin out his short Life on Earth in trouble and toyl, like an Hireling his Day? And doth not such an one, wearied out with the Work and Labour of the day, naturally desire the ap∣proach of the Night to give him ease and refreshment? And is not this my Case, or rather, is not my Case much worse? For both day and night are alike uneasie to me; you cannot but be sensible into how miserable a State I am fallen; you who have seen my former Prosperity (unless you have quite put off Humanity it self) must pity my present Condition; and (which is to me a very sad Con∣sideration) you are never like to see it better; for I shall en∣joy no more good in this Life; my Body is already over∣run with Worms, and I am become loathsom while I live; and you cannot but be sensible how very difficult I find it to maintain my Temper of Mind in this Condition. Since therefore God has assign'd Death as the End of all these Miseries; can you blame me, that I pray God to hasten it? I know that 'tis my Duty to refer my self wholly to God's wise disposal of me; but assure your selves, if God would give me leave to make my own choice, I would much rather desire to die than to live: And I cannot but look upon this desire as proceeding from Wisdom, and a right Judgment of things. But notwith∣standing the special Circumstances attending both these Cases, there seems to be something in the Requests of those great Men, very agreeable to the desires of the best Men, whilst under these, wisest, and most compos'd Thoughts, and the happiest and most promising Advan∣tages of Life. A due Reflection upon the Vanity of Hu∣mane Life in its best State, with a stedfast Faith of a fu∣ture happy State, to succeed the determination of the short Period of our days here on Earth, are enough to dispose us, not to be over fond of living any very long time here; and, with submission to the Will and Provi∣dence of God, very chearfully to receive our Dismission, when ever it shall be sent us. We so sensibly find, that there is no perfect Happiness to be met with on Earth, that nothing needs to be said to confirm our Experience; nor are we ignorant of the result of dying, and the Re∣wards

that befal the Righteous; when once this Difficul∣ty is overcome. Happiness is the thing that all humane Na∣ture is reaching at; and who would die struglingly and with reluctancy, whilst under the vigorous expectation of that great Declaration and Assurance given by our Religion? Rev. 14.13. And I heard a Voice from Heaven, saying un∣to me Write, from henceforth, i. e. from the very time of their Deaths, blessed are the Dead which die in the Lord; yea saith the Spirit (which denotes the undoubted certainty of the thing) that they may rest from their Labours, and their Works do follow them. The Scriptures therefore have given us other Instances less liable to these Exceptions; and which represent the desire of Death, not as a rash, unadvised, impatient, or melancholy Request, but as the effect of great Piety, high Attainments in Vertue and Goodness, and a very lively sense of a future World; disposing those, who have thus rais'd themselves above this World, and enlarg'd their Minds by the Principles of Religion, easily to part with all things here below; and to be under Wise, and Pious, and Devout Desires of Death and Dissolution. Such is the Instance of the great Apostle, who expresses his longing to be gone; and con∣cludes peremptorily, that it was much for his Advantage to die; and though he was content to live, this was upon no other score, but his being useful and serviceable to others: And he Pronounces this, as the common Desire of all the Apostles, and very proper to be embrac'd by all Wise and Pious Christians. We know that if the earth∣ly house of this tabernacle were dissolv'd, we have a building of God, an house not made with Hands, eternal in the Heavens. For in this, q. d. for this Reason, we groan earnestly, desiring to be cloathed upon with our House, which is from Heaven. And to mention no more, this was the Case of good old Simeon, a Just and Devout Man, as the Evangelist gives his Character, who had liv'd in the Faith and Hope of Israel, the expectation of the Messias to come; and by the Account given of him, seems for some time to have been waiting, both for the fulfilling of this Hope; and for his own Dissolution. For he had receiv'd a Re∣velation, that he should not die till the Messias should

come, and he see him: In submission therefore to the Will of God, and in expectation of this Promise, he still liv'd, not fond of Life, but chearfully waiting for Death, as the End of his Troubles here on Earth, and the beginning of a new and better Life; and coming into the Temple at the time that Jesus was presented to the Lord, according to the Custom of the Law, he took the Child up in his Arms, and publickly declar'd, that this was the Messias so long promis'd; and the Revelation of his seeing him in the Flesh being fulfill'd to him, he now expresses his hearty and earnest desire to be gathered to his Fathers in the Words of my Text.

Lord, now lettest thou thy Servant depart in peace.

From which I might fairly Discourse these Two things.

I. That it is very becoming a Wise Man, and espe∣cially a Pious Christian, to be very indifferent to Life, and to know when he has had enough of it; yea, to be weary of the World, and to be very willing to have his Dismission.

II. That it is a very desirable thing to depart this Life in peace.

I shall consider only the First Particular, and before I enter upon the Argument, I must set these following Bounds and Limitations to it.

1. This is to be understood with great deference to the Wisdom and Providence of God, so as to show no impa∣tience of Life.

2. With respect to the Benefit and Advantage of others, for whose sake a Wise and Good Man, who is very wil∣ling to die, may also be willing to live; yea, upon this ac∣count he may be desirous to live: when otherwise, and for his own sake, he would make it his choice to die.

3. This desire of Death is never to be divided from a firm persuasion of Mind, that whatever God orders to us, be it Life, or Death, is, for that reason, best; and there∣fore it is rather to be understood, as a desire, that God would then take us out of this World, when, to his Infi∣nite Wisdom, it shall appear to be most for our, and the Advantage of others, who depend upon us, or we have any relation to.

1. This is to be understood with great deference to the Wisdom and Providence of God, so as to show no impa∣tience of Life. We are in this World like Soldiers in an Army, assign'd by their General to their several Posts; which would be direct Disobedience, proceeding from Se∣dition, Mutiny, or Cowardice, to desert, without leave: And from what Cause soever it proceeds, it is highly pu∣nishable. Such a Post is humane Life; which must not be abandon'd without permission, and till the Providence of God discharge us. We must not be so weary of Life, or fond of Death, as voluntarily to forsake the one, and ha∣sten the other by our own acts, or any means used upon our selves. This, I am aware, has of old been accounted a true Instance of a Roman Spirit of Magnanimity, and Greatness of Mind, for Men to dispatch themselves; and thereby put a period to those Evils they were not able to bear: Thus the brave Cato slew himself, not being able to bear Caesar's Victories, nor to endure to think of falling into the Conqueror's Hands. Thus Paulus Aemilius re∣plied to Perseus, when he so meanly supplicated him that he might not be led in Triumph, That it had been, and was still in his own Power to prevent this Disgrace; and that it was the true mark of a Coward to have a Remedy at hand, and not to dare to use it. But as such actions as these are utterly inconsistent with a steady Belief of God's Wise Government of the World; and, particularly, with the Principles of Christianity; so neither are they In∣stances of that Greatness of Mind they pretend to; they are rather plain Evidences of Pusillanimity, and Vileness of Mind; in that Men cannot bear Evils, as becomes Phi∣losophers,

and especially Christians; but are prevail'd up∣on basely and meanly to fly from them; as St. Austin ex∣cellently argues in that noble Book of his, of tho City of God; where he maintains, that a voluntary Death is no Argument of Greatness of Mind.

2. It must be understood with respect to the Benefit and Advantage of others; for whose sake, a wise and good Man, who is willing to die, may also be willing to live; yea, upon this account, be desirous to live, when other∣wise, and for his own sake, he would make it his choice to die.

That which causes other Men to desire their Lives, is a good reason to themselves to desire to live; at least, to be so well content with this, as not to be weary of Life. When a Man is of more than ordinary Use and Benefit to the Common-wealth, or the Church of God, or in the Place where he lives, or when he has a numerous Family, and many young Children, who are growing up as Plants for the next Age; who receive a mighty Benefit by his careful Provision for them, by his Instruction, by his Ex∣ample, and by a great Diligence and Care used in their Education; and when, by the course of Nature, he might yet have liv'd many Years: In such cases it is very reasona∣ble for others to desire the Lives of such Men: Sometimes the scarcity of such Men, and the circumstances of the time, when their Help and Assistance is like to be, in a special manner, beneficial to the World, renders it reaso∣nable to be very earnest in asking of God, their Lives: And those are also good Reasons why they themselves should desire to live; living to the benefit of others, and so as to be useful in our Generations, being one great End of Life; and a considerable Reason why it is desirable. And this was the very case of St. Paul, which put him to such a struggle with himself, which to desire. In respect of himself, it was past all dispute, that Death was most desirable; but in regard to those, to whom his Mini∣stry was serviceable, he was content to bear Life a little longer. I am in a strait, says he, betwixt two, having a de∣sire to depart, and to be with Christ, which is far better;

nevertheless, to abide in the flesh is more needful for you.

3. This desire of Death is never to be divided from a firm persuasion of Mind, that whatever God orders to us, be it Life, or Death, is, for that Reason, best: And there∣fore is rather to be understood as a desire, that God would then take us out of this World; when, to his Infinite Wis∣dom, it shall appear to be most for our own, and the Ad∣vantage of others, who depend upon us, or we have any relation to. This is that great Principle, which alone can carry us chearfully through this World, and dispose us to submit freely, not only to the variety of Changes we meet with in it; but also to our great Change; and neither im∣patiently to expect it, nor yet to be startled at it, when it comes. In our very judgment, as Epictetus speaks, more to consent to that, which God would have, than what our own Inclinations lead us to: To desire and wish just so, as God doth: We may mistake (and so may our Friends too, in their Opinion of things) when we imagine, that had we liv'd longer, we could have been very useful to the World; and done a great deal of good in it. God is the best Judge of this; and he is the Wise Disposer of our Lives. 'Tis sufficient for us, that we have done what good we could while we did live. We may be troubled for our Fa∣mily, and Relations, for our little Children, and some spe∣cial Friends, who enjoy'd a visible Advantage by our con∣tinuance amongst them. We may be concern'd to consi∣der how hard it is like to be with our Oss-spring, and how many shocks they may indure after our departure. But, do we remember that we leave them to the Care of that Waking and Merciful Providence, of which we our selves have had so large an Experience all our Days. We may be wretchedly out, and often are so in our foreboding of Events. Their being depriv'd of our Help, and Assi∣stance, and Provision, renders them the more immediate Objects of Divine Providence; and it has been often seen, that Children, whom their Parents fear'd they had left in had Circumstances, have in a wonderful manner, been better provided for when their Parents have been taken

away from them, than probably they would have been, had they continued with them; that Reflection, which the Holy Psalmist makes upon his own Life, being frequently verified in the Posterity of good Men: When my father and mother forsake me, the Lord taketh me up Again, we may think, that hitherto we have made but low attainments in Vertue, and Goodness; but could we have liv'd a little longer, we should have been mighty Proficients in Christ's School; we could have got a much greater Conquest o∣ver the World, and our selves; we could have enobled our Minds with more fixt and lasting Habits of Vertue; and, if God would be pleas'd to continue our Lives, we should be much fitter for Heaven some few Years hence, than we are at present. But in this also we may be as much mistaken, as in our other Thoughts. Have we consi∣der'd that our Vertue, in this World, will always be very imperfect? Have we weighed what our Danger is, as long as we live here? Do we know, if we live longer, what fu∣ture Temptations we may meet with? or can we tell what Influence they may have upon us? or be sure that they shall not prevail over us? And what do we think of that Declaration of the Prophet, which holds good under the Gospel-Covenant: When the righteous man forsakes his righte∣ousness, and committeth iniquity, and doth as the wicked doth, his righteousness that he hath done, shall not be mentioned: In his trespass that he hath trespassed, and in his sin that he sinneth, in that shall he die. It sufficeth, that at present we walk sin∣cerely, and with Integrity, in the way of God's Command∣ments; and that we heartily, and universally comply with our Duty, though in much weakness, and encompast with many infirmities: The rest is to be left intirely to the Wisdom of God: And when he calls us out of the World, we may hope, and (in as much as all things are order'd by Infinite Wisdom, and God's Goodness is over all his Works) have reason to believe, that this is the most fitting time for us to die in, and best also for those, who belong to us, and for the World in general. Having fixt these Bounds to it, I now proceed to the Argument it self, viz.

That it is very becoming a wise Man, and especially a Pious Christian, to be very indifferent to Life, and to know when he has had enough of it; yea, to be weary of the World; and to be very willing to have his Dismission. Many Considerations offer themselves for the evincing the Truth of this Proposition; some respect a wise Man bare∣ly consider'd as such; others concern him as he is a Chri∣stian. I shall name some few of both sorts: Those that respect a wise Man barely consider'd as such, are these following:

• I. A just and impartial Reflection upon the state of hu∣mane Nature.
• II. A Consideration of the future Contingencies of Life.
• III. A view of Death, with respect to the Good and Evil of Life.
• IV. That universal Law, That all, who are born, must die.

1. A just and impartial Reflection upon the state of hu∣mane Nature. That this is very Deplorable, has been the loud Complaint of all the Ages of the World; which has been made by the wisest Men, who have most narrow∣ly consider'd Man's Condition in all his various Circum∣stances: And though there are many Goods in Life, which are not morosely, and with sullenness to be despis'd; yea, it is an Instance of great Folly to rank them in the number of indifferent things; yet it has been generally agreed, that the Evils of Life do much over-balance the Good: And though perhaps this is not so, in respect of eve∣ry individual Man; for some are in very happy outward Circumstances in respect of others: Yet, if we consider how it fares with the generality, (which we must do, in duly examining the Case of humane Nature) upon this view, there is no great doubt to be made, but the Obser∣vation will be found to be as true as 'tis common, and 'tis

a Wise Man's part, not barely to consider his own pre∣sent Circumstances, but to enquire how it goes with o∣ther Men; since (humane Nature being common to all) whatever any other Man's Condition is, he cannot tell how soon his may be the same. When thou art lifted up with admiration of thy self, for the Pomp wherein thou appearest to the World, cast thy Eyes downwards upon those who are cloathed in Rags, and want the Necessa∣ries of Life: When thou art wandring, says the Philoso∣pher, at Xerxes crossing the Ocean with his mighty Navy; think of those Wretches who are digging through Mount Athos, who are forc'd to their Labour with Blows, and Blood mingled with their Sweat; call to mind that they had their Ears and Noses cut off, because the Bridge was broken down by the violence of the Waves; and consider what secret Reflections they make upon their sad Circumstances.

'Tis enough to cause a Wise Man readily to embrace Death, to consider only Job's Description of the Grave: There the wicked cease from troubling; there the weary are at rest. There the prisoners rest together, they hear not the voice of the oppressor.

2. A Consideration of the future Contingencies of hu∣mane Life. These are without Number, and yet the daily expectation of every Wise Man, who has consider'd, what is represented by the Emblem of the Wheel, constant change and vicissitude in the Life of Man. We are, sup∣pose, very Rich; but do we know how long we shall be so? and may we not, ere we are aware, be as Poor; Riches make themselves wings, they fly away as an Eagle to∣wards Heaven, so says the Wisest of Men. We are at pre∣sent in perfect health, brisk and lively, and full of vigour; but may not our Constitution soon be broken, and we cast upon a Bed of Sickness, grapling with Pains, or crying out under extream Torture. We enjoy Liberty, and have a quiet Possession of the Blessings of Life; but is it impossible that ever we should fall under the Yoke of some of the mighty Nimrods of the World, the Hunters of Mankind? When, as Job expresses it, we should

choose strangling rather than Life. i. e. If we were at our own dispose, the worst of Deaths would be far more desirable than such a Life. When Xerxes viewing his nu∣merous Army, bemoan'd it, that within a little more than half an Age there would not be a Man of them left alive; one of his Captains reply'd, Sir, Let not this trouble you, for they are like to endure so great fatigue, and so many hardships, that the greater number will, in all proba∣bility, wish themselves dead, a long time before they shall be so happy as to die. And thus the Roman Orator, comparing the Great Pompey's Sickness at Naples, where he had like to have died, with his last End, concludes, That it had been much better for this Great Man to have died, when he had the Command of the Arms of Rome, and was the darling of the World; for this had prevented the Bloody War with Caesar; the loss of his Army; his flying with Disgrace; his being slain by one of his own Servants; the presenting his Head to his Father-in-Law; his Children turning Fugitive, and the Consiscation of his Estate, but he had dyed in Honour, and never known any of these Evils: neither himself nor his Family. And upon this account was that wise saying of Solon to Croesus, who had cause enough afterward to remember and ac∣knowledge the Truth of it, That he must first see him die before he judged of his Happiness; it being a Point of the Grecian Wisdom, to account no Man happy before his Death.

3. A view of Death, with respect to the Good and E∣vil of this Life. 'Tis true, Death deprives us of all those, which are properly called the Goods of Life: But, as these are not over Considerable, so it is our present want of them that renders them of any Consideration at all: If we did not need them, their absence would be no injury to us in this Life; the true Notion of Riches, being a sufficiency to answer our Conveniencies; beyond which all is but meer imagination, and attended with the in∣crease of trouble. Since therefore Death puts us in Cir∣cumstances, that we cannot want them, and perfectly takes away their use, what trouble can it be that it removes us

from them. To look upon it as a very uncomfortable thing, to be cast into Circumstances, where we cannot use these Goods, is to be so drowned in sensuality, that we are thereby become fit for nothing beyond this World, and hardly fit for this. But then Death takes us also from the Evils of Life, which are more in Number than the Goods, and much over-balance them, in re∣spect, at least to the generality of Mankind. A bare enu∣meration of the Evils of Life, does sufficiently, in Tully's Opinion, commend Death, which puts an end to them. He tells us of one, who writing a Book in the praise of Death, did therein only describe the Calamities of hu∣mane Life: On this Account Death has been sometimes interpreted as a Reward for Eminent Piety. The very Heathens seemed to have looked upon it under this Notion. Thus when those who built the Magnificent Temple of Apollo, prayed that what was best for Man, might befal them, the third day after they were found dead; which was reckoned upon as a Reward of their Piety. Agreeably to this, the Prophet Isaiah, speaking of the Death of Good Josias, says, He was taken away from the Evil to come.

4. The Universal Law upon humane Nature, that all who are born must die. It has ever been accounted a great part of Wisdom, to bring our Minds quietly to comport with what is not in our Power to avoid. By this Consideration we bear up under all the disasters of Life; this brings us into Temper, when we have royl'd our selves never so much, upon the death of our nearest Relations, or dearest Friends: And the same Thought ought, in common Discretion, to bring us at least, pa∣tiently to submit to our own Deaths, whenever they come. This is the great Argument that runs through all the Books of the Moralists: A Pilate, says Plutarch, cannot in a Storm command the Billows, or calm the Winds; or, by Hectoring, cause the Storm to cease; he at last therefore commits himself to its Fury; pulls down all his Sails by the Board, and expects the sinking of the Leaky Vessel; and thus must we, when Life grows painful and uneasie, and Death approaches, wait our

Dissolution, according to the Common Law of Nature; since that which is unavoidable, ought to disturb us as little as is possible. This is the Principal Argument of all Seneca's Books of the Brevity of Life, and the Tran∣quillity of the Mind, and his Discourses of Providence, That it is a very unbecoming thing to struggle with the Laws of Fate, and not to be carried willingly, whither we must go whether we will or no. But far greater reason have we for this, who are taught, what a Vertue it is, and how capable of Reward, chearfully to submit to the Wisdom of God, in disposing of our Lives; and these are such Arguments, as are proper to induce a Wise Man not to be over fond of Life, and to know when he has enough of it; and, at least, quietly and calmly to entertain the Message of Death, when it is sent to him. But then a Pious Christian has Arguments beyond all these, to do not only thus much, but a great deal more; to be perfectly above any fondness for Life, and to rejoice at the Thoughts of his Dissolution; and, with submission to the Will and Providence of God, heartily to desire his Dis∣mission; and they are these following.

• I. A General Consideration of the Religion we Pro∣fess, which has chiefly a respect to a future World.
• II. Our Knowledge that the Sting of Death is pulled out.
• III. The Thoughts of being absolutely and perfectly freed from Sin.
• IV. The enlargement of our Faculties and Perfection of our Vertue.
• V. The immediate Possession of Happiness at Death.
• VI. The Completion of this in Body and Soul at the General Judgment.

1. A General Consideration of the Religion we Profess, which has chiefly a respect to a future World. The Chri∣stian Religion Promises us very little or nothing that re∣spects meerly this present Life: In this it differs from God's Ancient Covenant with the Jews, that it secures us of nothing of this World absolutely, but requires us to refer all things to God's Wisdom and Providence to ap∣point them to us, as they shall best tend to the making us wise and good; and to the sitting of us for what we are designed in another World. Hence Christ's King∣dom is said not to be of this World: hence we are direct∣ed to look upon our selves as Pilgrims and Strangers on this Earth; that we are put in Mind, that we have here no con∣tinuing City; and are exhorted to be in the continual search after one that is to come; that we are counselled to Set our Affections on things above, and not on things on the earth; to have our Conversation in another World: That is, to behave our selves as those who expect a Portion and an Interest there; and if we consider a great number of the Gospel Precepts, and weigh those high degrees of Vertue they oblige us to; and to deny our selves in a great many Instances, which are very hard and difficult, and yet not altogether necessary for this World; yea sometimes to hate and despise this World, and to chuse the greatest Evils of Life; together with those Duties of over-looking our own Advantage for the greater Bene∣fit of others; of doing Good for Evil, of wasting our Spirits, and laying out the Strength and Vigour of our Days, in doing good to Mankind; we cannot but con∣clude, that these Rules have a respect to some future World; and that they are designed to raise us up to such a Temper of Mind, as may prepare us for something God has intended us for, when there shall be an end of this Life of Man upon Earth. Neither can we possibly have any doubt of this, who believe the Christian Reve∣lation; the Promises whereof have so direct a reference to a Future State of things. This Faith was the great support to the Primitive Christians, under those hard Circum∣stances they were in: Their Thoughts were six'd upon

such Promises as these, Him that overcometh will I cloath in white rayment, and I will not blot out his name out of the Book of Life; and I will confess him before my Father, and he shall sit down with me in my Throne, even as I have overcome, and am set down with my Father in his Throne; and he shall inhe∣rit all things, and he shall reign with me for ever and ever. Hence it was, that they were such great Instances of Vertue, such Bright and Shining Lights to the World, such Glo∣rious Examples of a mighty Zeal for God, of an ardent Piety and Devotion, of the most heroick Goodness, the most enlarged Charity; an exemplary Patience, and a very intire Resignation of themselves to the Will of God. Hence it was that they so readily parted with their Lives, and so willingly chose to die, to the amazement of the Heathen World; who observed of them, that it was the belief of a Life after this, that was the Cause of all this Courage and Resolution; who therefore would not sometimes suffer them to be buried, but burnt their Bo∣dies, and dispersed their Ashes; foolishly thinking, that this would abate their Hope of a Resurrection. Now if this be the great thing that the Christian Institution teaches us, That this World is not our home, but that we live here expectants of one to come; What great reason have we to be fond of this Life? Or who can blame any Man for desiring and courting Death upon these Prin∣ciples? What is related of Trismegistus when he died, whether ever said by him or no, does very well become a dying Christian, expressing his future Hopes and Ex∣pectations. I have hitherto lived an Exile from my Country, but now I am going safely thither; I am returning to that Blessed City, whither we cannot pass, without taking Death in our way.

2. The having the Sting of Death pulled out for us. Death must be allowed to be very terrible to a wicked Man; for when he dieth, His hope perisheth, his expectati∣on is utterly cut off. There's an end of all that, in which he has placed his Confidence; the Man who has Calcula∣ted all his Projects, and designs meerly for this World, must needs be strangely surprized, when the Message is

brought him, that God requires his Soul, and that he must give up his Account, and his Stewardship (for so the Scrip∣ture calls this Life) is at an end: But the loss of his pre∣sent Enjoyments is not all; he goes out of this World in a State of Guilt, and is haled to the Divine Tribunal, and there Sentenced to a Punishment, we know little more of, than this, That it is certainly a very Terrible one; and probably greater than we can at present conceive it to be; 'Tis far otherwise with the Good Man; he parts with nothing that is overvaluable to him, having never enga∣ged his Affections to what he always knew, was to be left in a few days; and he goes out of the World with his Sins Pardoned, and delivered from the Threatnings annext to the Law; and this is that pulling out the Sting of Death, which we owe to the Merits and Satisfaction of our Blessed Saviour; in Consideration of which, a Christian may look on Death as a hurtless thing, whose wounding Power is taken away, as St. Paul tells us in that Triumphal Song, 1 Cor. 15.55. O Death where is thy Sting? O Grave where is thy Victory? The Sting of Death is Sin, and the Strength of Sin is the Law; but thanks be to God, who giveth us the Victory through our Lord Jesus Christ.

3. The Thoughts of being absolutely and perfectly freed from Sin.

All the Evils and Miseries of this Life put together, are not half so much a Burden to a Pious Christian, as the sharp Contest that is kept up within him, betwixt the Flesh and the Spirit: The struggle betwixt the Principles of Grace and those of a Corrupt Nature; and the Advantage which the Devil, and Temptations, and his own Evil Inclinations, not perfectly subdued, often get of him, through the Remainders of Sin in him. These are Mat∣ters of his daily Sorrow; and Repentance, and Humilia∣tion; and he often Trembles for those Sins he has fallen into, though long since; and which yet he hopes he has truly Repented of, and to his very last Breath, continues to work out his Salvation with fear: And though he uses all Diligence, according to the Apostle's Advice, to reach to the full assurance of hope unto the end; yet he confiders

that this is a Modest and Humble sort of Assurance, which the Apostle speaks of, and so very well consistent with some Fear. Now Death is desirable by a sincere Christian on this Account, that it sets him above all his Troubles and his Fears: It puts him into a State where the Devil shall have no further Advantage against him, where this struggling betwixt Grace and Nature shall per∣fectly cease, where he shall no more dishonour God, nor blemish his own Nature; nor have so much as the Sins of Infirmity to lament and bewail, but shall live in a perfect freedom from those Moral Evils, which created so much uneasiness to him, and so often put him in hazard in this Life.

4. The Enlargement of our Faculties, and Perfection of our Vertue.

How short Humane Knowledge is, they best understand who have spent the longest Time, and used the greatest Pains in improving it; they who know almost nothing, may perhaps esteem themselves very great Clerks: If by chance they light upon a thing, which every one does not know, they presently have a very great Opinion of their own Understanding; and (like the Son of Syrach's Description of a Fool, That he travelleth with a word) are very big, to let other Men see how very wise they are, of a sudden, grown; whilst those, who know the most things knowable in this State, have very different Thoughts of themselves; and, though they avoid such a Scepticism, as to doubt of every thing; yet are they very sensible how many things there are which they know not, and how far they are from perfectly understanding very Common things: So also a little Pharisaick Piety makes a very fine shew, and a mighty noise and bluster in the World: They who are got no further than this empty Form of Godli∣ness, are highly opiniated of themselves, and apt to despise all others as meer Sons of the Earth, not worth regard∣ing: Whereas a truly Pious Christian, is always a Humble Christian; he has a very mean Opinion of himself, and is very ready to entertain a good one of other Men; he is sensible of the Imperfection of his Vertue, and

what low Degrees of it he has attained to; and his great∣est Comfort is grounded upon his Sincerity; and that he hopes and trusts, that his Heart is right towards God. Now who would be fond of this Life, which is so dark and so imperfect a State? Who would not be willing to die, that expects the enlargement of his Knowledge upon his Dissolution, extending to a clear view of all the Works of God, and looking into the Secrets, and unfolding the Mysteries of Providence, to the near Contemplation of the Divine Nature, seeing God as he is, and comprehend∣ing his Perfections, as much as Angels do, and to the Fathoming the Wonders of our Redemption by Christ Je∣sus; things so far out of the reach of our Understand∣ings in this World; where also he shall arrive at Degrees of Vertue infinitely above what he is ever capable of com∣ing to here: And, in one word, shall be, in all things, like unto the Angels of God which are in Heaven; and how happy may he conceive himself then to be? who considers, that he owes the chief pleasure of his present Life, to the small Attainments he has been able to make in Wisdom and Goodness.

5. The immediate Possession of Happiness at Death.

Indeed if all Pious Christians (some few only excepted) were to enter immediately upon Death, into a Place of the most exquisite Torment, differing very little from Hell, saving in the infinite duration of it, and there to abide, none knows how long, even to the Day of the Great Judgment, some of them; it would be very un∣reasonable for any Man to desire Death, unless it were by Martyrdom, by which he might escape this Purgatory Fire; and the thought of dying would be the most dread∣ful one that a Man could have in his whole Life: But this is a meer Fiction, brought into the Church by Igno∣rance and Superstition, and maintained for Reasons well known; and has no Foundation neither in Scripture or Primitive Antiquity; defended by some, even of the Roman Communion, only as some other Doctrines are, because Decreed in Councils, and so not to be let go, for fear of shaking a Pretence, that is not to be parted

with. The Scripture is, in this Point, very clear and ex∣press, and assures us, that immediately upon Death, there is an admission to Bliss. To day, says our Saviour to the Thief on the Cross, shalt thou be with me in paradise. And St. Paul mentions his being with Christ, as an immediate consequence of his Departure. These are so plain Proofs, that, to evade the force of them, they must be exempt Cases; and the Thief, and St. Paul, and some few more, never went to Purgatory. But this shift signifies little, for the Scripture speaks of all that die in the Lord; that is, in the Faith and Obedience of the Gospel, as being at rest; which is a Jewish Idiom, and imports a state of Bliss. And St. Paul takes notice, that living here, keeps us from Christ, and therefore assigns this as a Reason, why we should be willing and desirous to leave this World, that we might go to Christ: Knowing that whilst we are at home in the bo∣dy, we are absent from the Lord: We are therefore confident and willing, rather to be absent from the body, and to be present with the Lord.

6. The completion of this Happiness in Body and Soul at the General Judgment.

Though good Men are admitted to immediate Happi∣ness at Death, yet not to a full Participation of it, or to all that Happiness God has designed them, by way of Re∣ward: This is reserved for that Great Day, so often made mention of in the Holy Books, when Christ, to whom the Judgment of the World is committed, shall come in the Glory of his Father, in Triumph, and with great Splen∣dor, attended with an innumerable Host of Angels, to render to every Man according to his Works. Then shall those who sleep in the Dust awake, and the Dead shall be called out of their Graves, by the Voice of the Son of Man, and the Sound of the last Trump. These Bodies of ours shall then be raised up from Mortality, and Corruption, to an Immortal and Incorruptible State; A wonderful thing, to be effected by that Power alone, which first made all things out of nothing: A Truth knowable only by Revelation, and received by Faith; and being united to their proper Souls, together with them, who shall then be found

alive, and remaining on the Earth, we shall be caught up in the Clouds, to meet the Lord in the Air, and so shall we ever be with the Lord. This is that great Day, the Apostle speaks of, when Crowns shall be put upon the Heads of all the Faithful; even all those who love his ap∣pearing. This is the Day, when the whole World shall have its last Period and Consummation; when Death it self shall be Eternally destroyed; and God's Kingdom shall be set up over all, and his Saints shall Reign with him for ever and ever. And these I take to be good Rea∣sons for every Pious Christian to be indifferent to Life, and very willing, with submission to God's Wisdom in Disposing of him, to have his Dismission.

Now the Use of this Doctrine, is,

1. To endeavour to reduce it to Practice. I mean to car∣ry our selves, with all that indifferency towards this World, and Life, and present state of Things, which becomes wife Men, and good Christians. We cannot dispose of Events: What belongs to us, is to be content with that Portion, whatever it is, that Providence allots us, and to manage every thing to the best advantage, and to take care that what befals us, without our leave, may not disturb us. It is not worth the while, for gaining the World, to do any thing, not only, which is plainly Unjust; but any thing, that is Uncharitable, Mean, Pitiful, or Base: And what we possess fairly, and honestly, it is Wisdom so to use, as not to abuse it; remembring, as the Apostle speaks, That the Fashion of this World passeth away: Neither to be o∣ver anxious and sollicitous about it, nor to suffer our whole Life to be eat up with the Cares and Concerns of it, nor so to set our Hearts and Affections upon it, as that it should ever prove horribly troublesome, and uneasie to us to part with it: To avoid that Error, our Saviour cor∣rected in Martha, To be always Carking about things little and needless; and with her wiser Sister, to be careful to secure to our selves that better part, those vertuous Dispo∣sitions and Habits of the Mind, which shall never be taken away from us. To consider this World as only of present

Use; and when the time comes, that this Use is to cease, to take our leaves of it, as a thing we are no further con∣cerned in. If we enjoy the Good of Life, to receive it Thankfully, and manage it with Discretion, and so as it may turn to our Advantage hereafter. If we have our share in the Evils of Life, to bear these with Moderation, and Patience, as expecting better things to come. And, as to Life it self, neither to be Prodigal, nor Niggardly of it; to esteem it neither above, nor below its just Value; to take care to preserve it, as far as becomes a wise Man; and yet to be ready to part with it upon a good account; to prefer the keeping the Integrity of our Minds and a good Conscience before it; but yet to chuse to die, though a violent and immature Death, rather than do an ill thing to prolong Life; the doing of which is a far greater Evil, than Death can be to a good Man.

2. In order to this, it ought to be our great and main en∣deavour, to live up to the height of the Principles of that Religion we profess. Plutarch tells us of one, who leading a very loose life, consulted the Oracle, Whether ever he should live any better; to which the Answer was, That it should be better with him after he was dead. Not long after this he dies; but while they were carrying him forth to be buryed, of a sudden, he Revives, and comes to him∣self: But it was almost incredible, what a Change there was in the course of his Life; he became one of the most Pious and Verthous Men of his Age, and being asked, by his Friends, the Reason of this great Change, he gave them this account of it, That no sooner was his Soul parted from his Body, but he found a mighty confusion in him∣self, which he could not compare to any thing better, than the Pilot of a Ship being flung from the Helm, by the force of a Storm, into the vast Ocean; after this, rising up, as it were above Water, and recovering himself from this Confusion, he thought he felt himself alive, and, look∣ing round him, he saw all things clearly; but very different sights they were, from what he had ever be∣held in this World: Amongst other things, he saw a numerous Company of Souls, in very different states;

some in mighty Transports of Joys, others in Miseries inex∣pressible: Some of these latter, whom he thought he knew, he endeavoured to have approached and discoursed them; but they seemed to be like Persons frighted and bereav'd of their Senses, in a deep Consternation flying from him, and wholly avoiding him: At last he meets with a certain Kinsman of his, who had been for some time dead, who calls him by his Name, and gives him a large Account of that State, and carries him about, and makes him an Eye Witness of the several Conditions of separate Souls; but withal tells him, That he was not in the Number of the Dead, but by permission only was come hither, and must return again to his Body. Whilst he stood trembling at what he had seen, a certain Woman, ad∣mirable for her Form, took him by the Hand, and bad him keep in Remembrance these things. The Moral of this Story instructs us, what influence a direct view of another World is fitted to have upon us; and what then may not be expected from us, who have so full and clear a Revelation of it, and of the several States of Men, when arrived there? Let us then walk by this Faith, and have our Eyes fixed upon the Recompence of a future Re∣ward. Let us remember, that the great design of our Re∣ligion is to Train us up for Heaven; and that all the great things it has promised, are to be accomplished and perfected in a future World: Let us look upon our selves as only passing through this, and travelling home to our Fathers House, whither our Forerunner is already gone, and where Mansions of Glory are prepared for us; such Weights of Glory, as the Apostle did not know how to express, exceeding Eternal weights of Glory: Let us often converse with that World, the World of Angels and Bles∣sed Spirits; a World of perfect Knowledge and Vertue, of Goodness and Charity; a Region of Pure and Spot∣less Light, where God himself has his peculiar Throne; where there is no need of the Sun, nor of the Moon to shine in it; for the Glory of God does lighten it, and the Lamb is the Light thereof. Let our Hearts be much there where our chief Treasure is, where our consummated Happiness lies; so shall we be able to preserve a Wise

and Pious Indifferency to this World and Life, so shall we take care to live as usefully, and do as much good as we can in the World; so shall we always keep our selves in an actual Preparation for Death; and, whenever it comes, being born up by the strength of our Faith and Hope in God, and in his Promises, we shall cheatfully take up this Pious Hymn of good Old Simeon, and say,

Lord, now lettest thou thy Servant depart in peace.

I am sensible I have been too long upon this Subject, in regard there is another I know you will expect I should speak something to: But if I beg a little of your Patience, I know not when I shall do this again; and I am pretty well assured, never upon so sad an Occasion. I am well aware how liable Discourses of this Nature are to Censure and Exception: But in this Auditory, upon the present Occasion, I am above these fears. It is allowed by all, that there is a just Praise due to those who have raised themselves above a common Level: I do not mean in amassing together a more than ordinary heap of Riches, the Portion as commonly of Fools as of the Wise, and at least equally reached by Good and Bad Men; but in those Gifts of true Wisdom and real Goodness, the great∣est God has given to Men; by which there seems to be as great a difference amongst Men, as betwixt Man and the Beasts, or as betwixt some Men of exalted Vertue and the Angels above: For while some are raised up to a Divine Likeness, others have almost quite defaced the Image of God in themselves, and are sunk a vast way be∣low the Dignity of Humane Nature, into Ignorance, Folly, Immorality, and downright Brutishness: Such who have been thus distinguished from others in their Lives, ought to be so in their Deaths too; and not to go out of the World without a more than ordinary notice taken of them: 'Tis fit that their Wisdom and Vertue, which ren∣dered them so useful while they lived, should be proposed to the World as an Example, and for the imitation of such as survive them. This has been the Practice of all Nations, to have Orations of Praise, at the Interment of

such who lived usefully in their Generations. The Scripture mentions it as an Act of Honour done to the Righteous at their Deaths, and seems very plainly to recommend it in those Promises to the Good Man, That his Name shall be had in remembrance, and his Memory be blessed. The Practice of the Christian Church in this Point is so well known, that I shall not spend time needlesly to insist on it. Sup∣ported by this Authority, I will venture to draw a short Character of your Deceased Pastor. He was a Man of a very large Understanding, of a quick and ready Appre∣hension, and had a very happy way of expressing himself, which, as far as these are meer Natural Endowments, do, by no means, seem to be given by God to all Men alike; and would tempt to believe, that the difference in Men does not wholly arise from the Disposition of Bodily Or∣gans or Education, or any the like Causes, but that there is really an inequality in their Original make. These natural Endowments were cultivated by a happy Educati∣on, and an early Acquaintance with all that School Learning, which is so necessary a Foundation for rendring a Man useful in any considerable Post in Church or State: He was called very early out, to be a Labourer in God's Vineyard; an Employment (though some perhaps may imagine little of difficulty in it, and that the Clergy, of all other Men, live most at ease) that requires a mighty Pains, to be able to discharge it wisely and usefully; which perhaps the Apostle intimates, when he calls it Labouring in the Word and Doctrine. Our Deceased Brother was so apprehensive of this at his first coming among you, where his constant Task was to preach three times a Week; be∣sides the Monthly Preparation Sermon for the Sacra∣ment, and many other occasional Sermons; that to be able to give a good Account of his Ministry to God, to his own Conscience, and to Wise Men; to approve himself a Workman that needed not to be ashamed, rightly dividing the word of Truth; and that as becomes the Man of God, he might be perfect, throughly furnished to every good work, as the Apostle exhorts Timothy; that is as a Teacher or Preacher of the Gospel, by the Study of the Scripture, be furnished for all

turns, and enabled to discharge his whole Duty towards the Souls of his Flock, as Dr. Hammond has Paraphrased those Words; he fell upon that excessive hard Study, which broke an excellent Constitution of Body, and so impaired his Health, that he was never able to recover it; and though he was in a while sensible of this, and often admonished by his Friends to remit that Rigour, yet his Circumstances partly necessitated him to continue it; and besides, by Use and Custom, it was become so pleasant a Diversion, that he seemed to think the Improvements hereby made to himself, to be an abundant Recompense for the Infirmities it brought along with it; and, as Tully preferred the living one Day according to the Precepts of Philosophy, to a vicious Immortality; so our Deceased Brother had a far greater Inclination to improve his Know∣ledge, and to live usefully, though but a few years, than to arrive at an extream old Age, with no other Sign upon him that he had lived long, but what might be discovered, as Seneca speaks, in Wrinkles and Grey Hairs. This I have particular Reason to observe, inasmuch, as when I have been discoursing with him, which was frequently, of giving himself a little case, and calling in one to his As∣sistance, his constant Answer was to this Effect, That his Life could not be better wasted than in a careful discharge of his Ministry, and in doing all the Good he could; and let his Great Master call him when he pleased, Happy was that Servant, whom his Lord, when he should come, found so doing. In Consideration of this, his hard Study was not barely to satisfie his Curiosity, or to please him∣self with his own Notions (though this is both an Inno∣cent and a very delightful Piece of Epicurism;) but to render himself serviceable to others, to discharge his Of∣fice with Credit to Religion; and to profit those in trust committed to his Care, he was a Constant, Judicious and Profitable Preacher. In all his Discourses he Studi∣ously avoided, according to the Apostle's Advice, all useless Questions, which minister only to strife; and by which (let the Preacher argue and defend either side of the Question) none are made either the wiser or better Men. His chief Business

was to prosecute Practical Subjects, with the utmost force of Perswasion; well knowing, that most Men un∣derstand their Duty, much better than they Practise it; and that to stir up their Remembrance, and over-rule their Wills, was one great part of the Minister's Office. His main Endeavour was to speak good Sense, and to de∣liver the most useful Truths in plain and easie Expressions; and was often wont to say, That the Practical Doctrines of Christianity, were so perfectly agreeable to natural Principles, that if they were fairly represented, no Man would be found to make the least opposition to them; but that the same Doctrine; might be so intangled with Con∣troversie, under the shew of clearing them, that Mens Prejudices would still over-sway them, and every Man would retain the Principles of his first Education; and that such Discourses never turned to any Advantage of the Hearers, but served either to Prejudice them against their Preachers, or to drive them into Heats and Contentions a∣mong themselves, to the bane of Christian Practice. We are lately told of a Noble Design, provided for in the Will of a very extraordinary Person Deceased, that every year should be composed a few well Digested Sermons, wherein should be set forth the Truth of the Christian Religion in General, without descending to the Subdivi∣sions among Christians: This is very agreeable to what was the constant Design of your Deceased Pastor; whose chief Business it was to represent Christianity, As a System of Truths, which ought to purifie the Hearts, and govern the Lives of those who Profess it; where the Fundamentals of Christianity were in hazard, none shewed a greater Zeal in exhorting earnestly to contend for the Faith once delivered to the Saints; witness his many close Discourses against Popery in the late Reign: And, as he apprehended there might be in time occasion for it, he was ready to shew the same Zeal against such Errors, as threaten utter Ruine to all Positive Religion: But, in other Matters, he abhor∣red Bigotry; and knew how to pity the weakness of Hu∣mane Understandings, and to allow for the Prejudices of Education; and though no Man had a greater value for

our Church Constitution, nor could more heartily wish the Recovery of our Discipline; nor yet had a truer, and righter Notion of Religion; yet he never cared, roughly to disturb People, though in an Error; when he saw the Error did no hurt, and that they, who were under it, did not pursue it, in any of its bad Consequences; but were as careful to live Piously, and Vertuously, as those could be, who were in the right: Yea, he would say, That, for some, whom he knew to be sincere Christians, he thought it was better to let them alone in Innocent Mistakes; and that there was Danger in going about to set them right; yet so far as he could fairly do it, he always took care to rectifie Mens Religious Notions, and occasionally, and by the bye, rather to insinuate some Truths, than purpose∣ly to set himself to Argue, and Defend them.

His Conduct, among his Parishioners, was such, as deserves Imitation by the whole Order of the Clergy, in their several Places; and, perhaps, would do more to prevent the growing of Schism, than all the Laws that could be contrived in the Church's favour: His business was to keep up a good Understanding betwixt himself and his Neighbours, and likewise among themselves. He was ready to serve the meanest of them, upon all other oc∣casions, as well as those immediately relating to his Fun∣ction. If there happened any breach, his Care was to stop it in its first rise, well knowing how hard it is, oft∣times to do it afterward. I might here mention some Offices of Publick Benefit and Advantage to this Town, which owed themselves chiefly to his Advice, Industry, and Conduct: Particularly, the Settling an Industrious and Useful School-Master among you, and Recovering and Advancing the Credit and Reputation of your Grammar-School. This was his Behaviour among you, and such a mutual Friendship was hereby grown up into a Habit, be∣twixt him and his Flock, that he would often say, If the Governors of the Church should think fit to Reward his hard Labour, with some small Dignity in the Church, he would most thankfully accept it; but he could never be in a place, where he should be capable of doing more

Good, or among a-People, that were more likely to re∣ceive Good from him; and that therefore he could not tell how to entertain any Thoughts of leaving you, as long as he lived. In all the other Relations he bore, which were those a of Father, a Husband, a Son, and a Brother, I never knew any Man that discharged these Obligations with greater Prudence, or more Exactness; with a wiser Conduct, or a better Sense of Duty. He had a Capacity which reached almost all sorts of Things, and a wonder∣ful Dexterousness in Dispatch of Business; which made him to be sought to by all the Neighbourhood, and so of∣ten to be chosen an Umpire in their Controversies; in all which, as his Care was to avoid Intrenching upon any other Man's Profession, so he never sought any Advantage to himself, but designed only doing Good, and obliging Mankind. His Conversation was both Pleasant and Use∣ful. He had, indeed, a sort of Facetiousness, that was ve∣ry natural to him, and perhaps is so to most Men of free Thoughts; but it was Innocent, and when it had in it any thing of Design, it was only to convey wise Notices of things in this way, where he knew not how to come at Mens Understandings in any other. For my own part, I must say, that being freed from the necessary Imperti∣nencies of a mixt Conversation, I scarce ever spent an Hour with him, in all the time of our Acquaintance, but with some Advantage; and it is a Justice due to his Me∣mory, to own that I have learnt much from him. And, what I take to be a very high Accomplishment of human Nature, an argument of a great and noble Mind, and not to be omitted in his Character, is, That he was a Wise, a Faithful, and an Intire Friend. I had the Happiness (and a great Happiness it was to my Life) to live in a perfect Friendship with him, which, from our first entring into it, (being founded upon no selfish Ends) never received any interruption; but grew up, and waxed stronger, as all good Dispositions do, till they come into confirmed Ha∣bits. Whether Friendship be dissolved by Death, on their part, who are gone into another World, I cannot tell. This was one of the Contemplations, our deceased Brother

was entertaining himself with, a little before his Depar∣ture. He was musing, as he told me, whether he should be able to do any kind Offices for his Friends, whom he left on Earth: However, on their part, who survive, it is not dissolved; for there cannot be a more tender Point, than the Name and Memory of a dead Friend. But that which is above all other Endowments, either natural, or acqui∣red; and which therefore I reserved to be mentioned in the last place, was his lively and vigorous Sense of Reli∣gion: He throughly understood the Design of it, and was very sensible of those infinite Obligations we are under, to the Goodness of God, for making so ample a Provision for our Happiness, as we see done, in the Covenant of Grace in Christ Jesus; and for furnishing us with such ad∣mirable Rules of Life; in the Practice of which Man's Happiness so plainly lies, That our reaches in Vertue give us a very lively Sense of our future Immortality. He was naturally of a very warm and quick Temper. Those who conversed with him, and knew what a clear and exact Conduct he had of his Mind, may perhaps smile at this; as those, who were acquainted with Socrates, and knew his absolute and intire government of his Passions, did at the Physiognomist's Character of him; but that wise Man vindicated his Art, and assured his Friends, That the Man had judged truly of his natural Temper, which was corrected by the Principles of Philosophy: And our de∣ceased Friend would confess, That it was not Nature, but Grace that had assisted him in this Work; and that he had done nothing in it, without great Pains first taken with himself. He was very careful of the Worship of God; and as he did all he could to bring his Flock to a sense of Worship; being sirmly persuaded, that, unless Men can be brought to this, That reformation of Man∣ners, which is so heartily desired, by all good Men, can ne∣ver be effected; so he was very exact in keeping up con∣stant Devotion in his Family, and careful to impress a Sense of it upon his own Children, and those other Youths he was pleased to take under his Charge. He was a Man of great Charity, laying aside, notwithstanding his large

Family, a certain part of his Revenue, annually, for such uses. Many instances of this I have been witness to, and some of his Charities have passed through my Hands, with Directions, not to let the Receivers know who was their Benefactor. He paid for the Teaching of Six poor Boys at your Reading School, and gave as many Bibles Yearly, with the Name of DEDHAM, indorst; which you only understood to be a Gift of one, who concealed his Name; but I now acquaint you, That it was intirely his own Cha∣rity; and he has left it, under his Hand, that Five Pounds be paid at your next Governors Feast, for Discharging the Schooling of these Boys, and Furnishing them with their Bibles, for the Year past. He had a mighty Sense, such a one as is not common, of the Wisdom of God, in di∣sposing of all Events: The Providence of God has been defended admirably well, by many of the Philosophers: Christianity has helpt us to further Arguments in its De∣fence, by a clear Revelation of a future World, and a Judgment to come; but they are two very different things, to acknowledge a Providence, or plead for it; and practi∣cally to comply with it, and to bring our very Under∣standings, to consent to every thing, as best, which God does. This latter was what our deceased Brother, above all things, aimed at bringing himself to. I will give you his Thoughts, in his own words, in a Letter, wrote to me, some Months before his last Sickness.

Whether a longer continuance in this World be a Blessing, or no, neither you nor I can judge: For my own part, I protest so∣lemnly, I have received a Resignation to the Divine Will as a Principle, from which I will never depart; and I am Labouring for nothing so much as to bring my self to approve, in my own Inclinations, the Choices that God shall make for me, whatever they be; and this I do, not only because I am so perfectly satisfied, how much we owe that Obedience to that Government, under which we are; and to the Perfections of that Being, that Admi∣nisters it; but because I can find no other Principle ca∣pable of ministring to my Quiet, and of supporting my Mind: For, especially as my Thoughts are of my present

state, if it were not for the force of that, I could never call off my Mind from attending to its apprehensions of Danger, so much, as to do my Duty, and keep the Post, the great Disposer of things expects from me, and has placed me in: But with this, notwithstanding all my sad Thoughts, I can eat, drink, sleep, laugh, recreate my self, and enjoy my Friends; and not be uneasie to them, blessed be God, for such Reasons as we have to leave all Events in his Hand; and to hope they shall be merciful to us. For, by this Faith I live, and upon the Stock of this I hope to acquit my self, at least to my own Eternal Safety, when I die.

This I take to have been the most inward Sense of his Soul, which abode upon him to the last. For, in an interval, not long before his Death, ac∣quainting him with the hopes his Physicians gave us, his Reply was, His Opinion was otherwise; and, indeed, said he, now that I am gone on so far, unless God sees it best to appoint to me a longer Life, I do not think it worth the while to go back. But having exceeded all tolerable Li∣mits allowed to these Occasions, I shall only leave with you, that were lately his Charge, the Advice of the Apo∣stle, Heb. 13.7. Remember them that have the rule over you; or, rather, those that have had the rule over you. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it signifies any sort of Ruler, yet, in this place, it must be restrained to Spiritual Governors, Pastors, and Teachers; those, who have spoken to you the Word of the Lord; and that it must refer to them that are dead, I think may be inferred from the latter words, where mention is made of their exitus, their departure, or the end∣ing of their Conversation. To remember such a deceased Pastor, is to be thankful to God, that his Providence placed him over you; to be sensible of your loss in being depri∣ved of him; to think of him with Love and Affection, and Honour to his Memory; frequently to reflect upon that wise Counsel, those wholsome Instructions, that Pious Example, which you have often heard from him, and long saw in him; and, above all, to continue in that good state, in which he has left you, free from Schism in the Church, or Divisions in your Town; living under a sense of Religion,

and in Peace and Charity (which has hitherto been your Character) with one another. If you fail in any of these Points, besides that it will upbraid you with unprofitable∣ness, under a painful and useful Ministry long enjoyed; the Effects that will follow, may force you to remember him, but without either Comfort or Advantage to your selves; and perhaps to remember also my Words to you this Day. But to conclude all with the Words of the A∣postle; Beloved, we are perswaded better things of you, and things that accompany Salvation, I mean, that Promise ra∣ther your future Happiness, than any Mischief to befal you, though we thus speak.

FINIS.

Notes

• 1 King. 19.4.
• Job 7.16.
• Phil. 1.21.
• 2 Cor. 5.1.
• Phil. 1.23.
• Psalm 27.10.
• Ezek. 18.24.
• Job 3.17.
• Prov. 23.5.
• Job 7.15.
• Isaiah 57.1.
• John 13.36. Heb. 11.13. 1 Pet. 2.11. Heb. 13.14. Phil. 3.20.
• Revel. 3.5.21. —21.7. —22.5.
• Prov. 11.7.
• Heb 6.11.
• Luke 23.43. Phil. 3.23.
• 2 Cor. 5.6, 8.
• Matth. 25.31.
• Acts 1.11. 1 Thess. 4.16.
• 1 Thess. 4.17.
• 2 Tim. 4.8.
• Revel. 20.14.
• 1 Cor. 7.11.
• Luke 10.40, 41, 42.
• Rev. 21.21.
• 2 Chron. 32.33.
• 1 Tim. 5.17.
• 2 Tim. 2.15.
• 2 Tim. 3.17.
• Heb. 6.4.