〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The EARTHLY AND HEAVENLY Building, Opened in a SERMON ON 2d. Corinthians, Chap. v. Verse 1. AT THE FUNERAL OF THE Late Reverend Minister of Jesus Christ, Henry Hurst, M. A. Sometime Fellow of Merton College in Oxon. Preached and published at the earnest Desires of his Relatives and People. By Richard adam's, M. A. sometimes Fellow of Brazen-Nose College in Oxon LONDON, Printed for John Weld at the Crown between the Temple-Gates in Fleet Street, MDCIC. ERRATA. PAge 2 line 21. r. Mutable. p. 3. l. 2. after, as r. in. l. 6. in Marg. r. ●. p. 9 l. 24. after of r. a. p. 12. l. 24. r. may. p. 13. l. 12. after Disciples r. with this; in my Father's House (saith he) there are many. p. 14 l. 24. r. preserved. p. 16. Marg. r scibilis. p. 17. Marg. r. Emanare. To the much respected Mrs. DOROTHY HUR'ST, the sorrowful Widow of Mr. HENRY HUR'ST, late Minister of the Gospel, together with his People, who desired the Preaching and publishing of this ensuing Sermon. THOUGH I am sensible of several Failures in this Discourse, which Second Thoughts might have somewhat amended, by expunging, altering, or adding somewhat which came to the Ear: Yet, that I might not incur more Censures, by varying much from what was preached; I have altered, added, or omitted nothing material, further than what is requisite betwixt the Pulpit and the Press: That what you have made current, by your Approbation and Desires, may hopefully pass with fewer censorious Remarks. To you the disconsolate Relict of the Deceased: I hearty wish, for the allay of your Grief, and composure of your Spirit, That you would seriously deliberate upon what that excellent young Gentlewoman, in her Day, Mrs. Katherine Stubbs, said to her Husband on her Deathbed, desiring him not to mourn for her, upon this strong Reason: That she was not in a Case to be mourned for, but rather to be rejoiced of, for that she should pass from Earth to Heaven, from Men to holy Angels, Cherubims, and Seraphims; to holy Saints, Patriarches and Fathers, yea, to God himself. Changing Persons. I doubt not, but upon the departure of your most pious Son Arthur, you have heard your own dear Husband, that Righteous Abel (as I may allude) comforting of you his Wife, from the same unanswerable Reason. And being Dead he yet speaketh a Heb. 11.4. : I pray you hear his Voice. Now is the time you should hear his Voice from God: As you know the Day before he was summoned hence, in his last Sermon, He was pressing the People, to Day to hear God's Voice. If you now stop your Ears, and do not mind it; his surviving Son and Daughter, your dear Children, who will yet a while be more led by their Mother's Example, than by her Directions, will heardly believe their Father's present Joys. I question not, but their Father said to You, at your last great Mourning, as Elkanah said to his Wife Hannah b 2 Sam. 1.8. , Dorothy, Why weepest thou? Why eatest thou not? And why is thy Heart grieved? Am not I better to thee than Sons? Thy Maker is thy Husband, (the Lord of Host is his Name. c Is. 54.5. Doth not he say unto you now? Am not I better than Ten Husbands? Let these dearest young ones know, that you really believe it, by your cheerful Carriage, that when Nature hath had its Course with decency, and they begin to consider what it is to want such an earthly Father, as they had, they may begin to hope and say, Our Heavenly Father will be better to us than Ten earthly Fathers. Add not therefore to your sweet children's Loss, by casting yourself into their Father's Grave; which you are likely to do, if you immoderately mourn over it. You know what your excellent Husband's last Lecture at High-gare was, as if it sounded his own Knell, from Luke 2.29. Lord now lettest thou thy Servant departed in peace, for mine Eyes have seen thy Salvation. To you that were of his Congregation and special Charge, having in the close of the Sermon urged a steady Practice of what your worthy Pastor did deliver and recommend to you, I shall add little more: Yet I would be your Remembrancer of what he recorded in his Sermon, at the Funeral of Mr. Cawton, as his Words spoken to his People, viz. Prise a Guide that will be faithful to your Souls; keep the Unity of the Spirit into which you are called by the Gospel; and seek God earnestly for both. I shall add no more, but hearty beg of God, That he would take care of the mournful Widow and hers; and of the Widowed People. And supply all your Wants, upon the departure of so obliging a Relative, through Jesus Christ, the best Husband, and chief Shepherd. In his Hands He leaves you, who looking to Jesus, doth commend you all to God, and to the Word of his Grace, which is able to build you up, and give you an Inheritance among all them which are Sanctified d Act 20.30. . Your Soul's Friend and Servant, in our dear Lord Christ, Richard adam's. April 24. 1690. 2. Cor. Chap. v. Verse the 1st. For we know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens. THE very First Particle in my Text, doth introduce it as a Confirmation of that the Apostle had last asserted, in the precedent Chapter; wherein he shows how far the Reward of the sincere Ministers and Members of Christ, doth surpass their Suffering: Having premised a distinction of the inward and outward Man, which last, when adorned with a Saints Eye, aims not at the things which are seen, they are but temporary, and so lie under a disparagement, but at the things which are not seen, they are eternal, and so most desirable, as may by a due comparing of Circumstances further appear, from that Twofold Prospect, which the quick sighted Apostle doth present to our View in the Words read: Wherein we have The STATE & ACT of a Believer. Cognitum & Cognitio. 1. The State or Thing known of a true Believer, who hath a double Residence, one at Present, another Future; one here, another hereafter; one above, another below: One visible, which is the Object of the bodily Eye, and seen by it; the other invisible, which is the Object of the spiritual Eye, not seen by the Eye of Sense, but only by the Eye of Faith. And therefore by a Metaphor drawn from Architecture, the believing Soul comes under our Consideration. As in her LOWER and UPPER Habitation. In the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Former is called an House, of the same Nature and Structure with that of Unbelievers. The Latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Building of another nature, a more stately Structure, proper to the Saints. The First is no other than the organised Body, unto which the Soul is at present united: As e'er while the Corpse of our deceased Friend and Brother (which we have now brought, to be shortly deposed in the Lap of our common Mother the Earth) was the House wherein his great Soul did for a time reside; even as ours do, whilst we live in these Bodies we bear about; and this House of ours, or State of Life is presented to our View more distinctly in its Corruptible Foundation, Immutable Station, Inevitable Dissolution. 1. Corruptible Foundation: The material Principle is but of a terrene Quality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. earthly in its Original, and Composition: The first Man is of the Earth earthly a 1. Cor. 15.47. , so frail be sure since the Fall that there is no soundness in it, whose Foundation is in the Dust crushed before the Moth b Job 4.19. , more easily mouldering away, when God doth but lay his Hand on it, than a Moth is bruised betwixt a Man's Fingers; yet that little Animal, weaker than a Worm, may, when disposed of at the Pleasure of the Almighty, overthrew this Foundation. Neither is the Foundation frail, but also it hath, 2. A mutable Station: The State of the Soul in this Life is not fixed, but in a perpetual Motion; and therefore the Apostle appositely compares this earthly Body, wherein we sojourn a little, as an Inn, unto a Tabernacle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hypallage. [Earthly House of this Tabernacle] or as Beza would render it by a Figure, [the Tabernacle of our earthly House] it being as movable an Habitation, as it's a frail Foundation. Some would derive the Word from an Hebrew Root, which signifies he dwelled. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others from a Greek, signifying a Shadow: Sith a Tabernacle at the first was composed of Boughs and Leaves for the shading of Persons from the Heat and Wet: But not to be curious about the Name, our Body may be aptly enough compared to the thing called a Tabernacle, or Tent, which was very obvious to St. Paul who had exercised himself in Tentmaking c Act. 18.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : For, 1. The very erecting of a Tent or Tabernacle, whether we consider it under a Civil, or Military Notion, doth import the brevity of the Inhabitants stay in it: When the Apostle Peter writes d 2 Pet. 1.13. I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remembrance. He intimates, That he had not long to live, and was willing to live to the best purpose, by doing the most good during his short stay: As when the Israelites built themselves Tents, being in a travelling Posture, not having any certain Habitations. And as they were upon the way Sojourners and Strangers, so are all of us in the Body, for here have we no continuing City e Heb. 13: 14. , Though alas! we may see some such Fools, in their own practical Judgements, feathering their Nests with the silly Birds, that think not how soon it may be removed. Yet even an Heathen * Gorgias Leon●ih: in Stobaeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (who neither considered the Cause, nor knew the Remedy) could by the Eye of a natural Understanding call it, A rotten fleeting little Cottage of short duration; wherein the Soul must not stay long, before the bodily frame of Nature will soon be taken in pieces by Death. 2. The carrying of Tents and Tabernacles about, doth further note the state of Pilgrims and Travellers, that pass from place to place, as we do move without rest, whilst in the Body. So the Prophet elegantly makes use of the Comparison f Isay. 38.12. , Mine Age is departed, and is removed from me as a Shepherd's Tent: Which is set up a little while for Shelter, and removed to another Pasture at pleasure. As it is reported of the Nomads in Scythia, (as well as Numidia) that they always remove their Tents with their Cattle; which plainly sets forth our State here to be no less Transitory than Temporary; and therefore the Apostle might well liken it to a Tabernacle, especially if we consider further what he opens to our View, and that is. 3. The inevitable Dissclution of this earthly Tabernacle, which is so temporary and transitory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [if it were dissolved.] Which Supposition, with reference to the Consequent, doth evince, that without all dispute it will be dissolved, or taken down, as a Tent that is loosed and laid up when the Siege is raised, the City obtained, and the War ceased. It may be as a Tent is sometimes cut asunder, and trod underfoot, or burned up: So the Body by some violent Death, may be sooner demolished, than otherwise in the ordinary course of Nature, it would be: But though it escape that Violence, it cannot be long before it fall in pieces of its own accord; For dust thou art, and unto dust thou shalt return g Gen. 3.19. , Though thy Constitution, thy Care and Labour, with timely Advice of Physicians, may help a little; yet here is no stay long for the Life of thy hand, to allude to that Expression of the Prophet, h Is. 57.10. It is appointed unto all Men once to die; and then this Tabernacle will unavoidably give way for true Believers to go into that Receptacle which is nextly described in my Text, viz. II. A Building of a more noble Structure, peculiar to the Saints, who do immediately pass into it, upon the Dissolution of their earthly Tabernacles; even a State of Glory provided by God, for the separate Souls to enter into, and abide in immediately after Death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [We have a Building of God, an House not made with Hands, eternal in the Heavens. When a Period is put unto the Scene of this Life, (much the same Word radically, with this that signifys a Tabernacle) than the Saints Souls, who have acted their parts therein, shall forthwith pass into those Mansions, which our Saviour went before, to make ready for the Reception and Entertainment of his Followers i John 14.2. . I know some do expound this Building to be only the glorified Body: But if we well consider this description in my Text (which I shall presently open) with reference to the 7th. and 8th. Verses in this Chapter, noting the Souls immediate Passage out of the Body into this Building, we may nextly; and most fitly take it for the Glory, with which the sanctified Soul, upon its departure is forthwith clothed, and afterwards wherewith the Body shall be adorned at the Resurrection. The Building, we see is set forth to our View from Four Circumstances. 1. The Architect, the Founder, and Builder; 'Tis a Building of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Mansion Seat of Glory is no other than the Paradise of God k Rev. 2.7. ; a rare Work, where all due Proportions are observed, and all Ornaments rightly chosen and placed, ravishing the Eye of the Beholder. Not only is it in a general Way the Paradise of God, as he is the Author of the whole Creation, but as he hath appointed it for his more peculiar Palace, to be more glorious than the rest, for his more especial Residence. This he hath ordained for the chief Seat of his Kingdom, which no Soul enslaved to Satan, shall ever see, or enter into, until he be regenerated by the Holy Spirit. Into this Holy of Holies, which the glorious God did design for his own Chamber of Presence, no unclean thing can be admitted. Again, as it is described from the Author, so from 2. The Nature and Composure of the Fabric which is [not made with Hands] of no humane Artifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but of a transcendent spiritual Nature, infinitely surpassing in the framing of it; the rarest Mysteries that all the most skilful handi-crafts Men in the World can devise, being like that other Work of God's immediate Power, for Christ Tabernacling here below l Heb. 9.11. . As the Subject which is made fit for it, is to be circumcised with the Circumcision made without Hands m Coll. 2.11. , i. e. spiritual, and not seen; so was this goodly Fabric framed and modelled by God himself, in a most spiritual and glorious way, far above the reach of our finite Apprehensions, according to the Counsel of Gods own Will. Again it is described from 3. The duration, or strength and lastingness of it. The stability and firmness of a building, doth exceedingly commend the excellency of it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. now this is a Building made to last for ever. 'Tis without end, as well as without hand. It was prepared from the Foundation of the World n Matt. 25.34. , and it will last when this World is ended. 'Twill never go to decay or ruin: when all tears are wiped away from our Eyes, we shall see this Prospect will never grow less Glorious throughout the days of Eternity; which may more easily be conceived, if we consider how it is described from, 4. It's Situation aloft, far above the narrow sight of any mortal Eye [in the Heavens] which do much surmount, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in dignity, the Sky enamelled with the Stars that we cast our Eye upon; even there where the Empyrean seat of glory, the Chair of State, and Throne of the most high God is. Thus having viewed the Twofold State of a Believing Soul, so far as the Text makes a discovery, which was, The thing Known of a Believer. I am now briefly to unfold, Secondly, The Knowing act of a Believer [we know] St. Paul was not dubious about his future blessed State, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but he and other believers, excercising of their Faith on sure grounds, were fully persuaded of possessing that building they had an interest in: Here's a prospect excels all other, here's the Royalty of sight. He doth not say our Opinion is, we shall have; but noting the certainty, considering the Principles of Faith, on which He did proceed; taking in others with himself, saith He, as confidently as if it had been a thing known by a Mathematical demonstration, [we know we have] which is as certain, as if we were in possession of, an Heavenly habitation. Our Apostle also hath the same word Originaly, referring to future retribution, concerning Servants as well as Masters o Col. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Knowing that of the Lord ye shall receive the reward of the inheritance: and that ye also have a Master in Heaven. Here He asserts Believers assurance of an interest in that state, by the earnest desires after it, which are wrought in their Hearts, by the Holy Spirit. Having (with what convenient brevity I could) Explained the words, I might easily from the Context, the Contexture of the words themselves, and the Particular Materials merioned under each part, commend unto you very many Observations. But I shall only pitch upon Three. viz. Two from the Twofold State, and one from the Act of St Paul and other Believers. Observe. 1 1. Our estate in the Body, is Corruptable, Mutable and Dissolvable. Even believers here in this life, do stay but a while in an earthly tabernacle, which must be pulled in pieces; We see this is evident from the first Prospect, that the Apostle gives us of his own, and others Condition in this present World, being common with all Men: David would have it very seriously thought on by us, that, Verily every Man at his best State is altogether Vanity; and therefore He prays for himself, as every one of us should do, not in impatiency, but with piety, Lord make me to know mine end, and the Measure of my days, what it is: that I may know how frail I am p Ps●. 9 . i.e. Practically to Consider the days of our Pilgrimage, and our fleeting condition, as good old Jacob did; and Eliphaz told Job, that these houses of Clay are destroyed, or beaten to pieces, from Morning to Evening, and so perish without any regarding q Job 4.19, 20 . Oh! that we were persuaded now to regard it. But I am afraid too many even whiles I am treating upon this Theme, are saying in their Hearts, this is nothing but an old beaten Subject, we have often heard of: and slight the benefit they might gain by a Practical Consideration of this necessary point. Which is so clearly evident from Experience, and the Epithets given to Man's life, 1. From most ample Experience, for above 5000 years published by all sorts of Men who have Complained of their weak Constitution, and Helpless Condition, And no Contribution of Creatures could free them from Dissolution 1. Their meak Constitution, we have had Scriptural Experience already attesting; and might produce many more insances, that in our whole frame, and every bodily part, ve are Corruptible, Variable, and Disolvable. The Building cannot be stable and durable, if all the Materials be rotten and perishable: and therefore saith Job r Job 6.11. , What is my strength that I should hope? and what is mine end, that I should prolong my Life? And elsewhere s 〈…〉 17. 1● , I have said to Corruption, Thou art my father: to the Worm, Thou art my mother, and my sister. And where is now my hope. Alas! Man is but a piece of brittle Earth nearly made up, Terra fri● bilis. that is ready continually to crumble in pieces and moulder away. Yea and by reason of the union, since the poison of Sin hath spread itself into every part and faculty, even the Soul and Spirit suffers whilst it stays in this House, by reason of its Crasiness: and when the Soul hath left this House, than the strewing of the most Fragrant Flowers, will not long countervail the noisome scent of its Corruption, and notwithstanding the sweetest Embalmings, the Coffin wherein it is laid, is lined with an unsavoury Corpse. 2. Experience further acquaints us with men's Complaints of their Helpless Condition, showing that they have no strength to support their Tottering House; but every little thing doth not only trouble them in it, but also turn them out of it. Man that is born of a Woman is of few days and full of Trouble t 〈◊〉. 14.1. . Every thing disturbs him, and dissorders him. The Fire, the Air, the Wind, the Lightning, the Water, the Smoke, the Dust of the Earth, a Fly, a little Stone generated within our own Bowels, our Meat, our Drink, our Physic, our Passions, our Griet, our Joy, our Fear, etc. May introduce Death and lead us to our Graves, as they have done many before they were ware. Two fits of an Ague could dissolve Tamerlane, when they shaked him to Death in the midst of his great hopes and greatest Power, when he was preparing for the utter rooting out of the Ottoman family, and the Conquest of the Grecian Empire. The most Jolly and sprightful Commander is soon sent away, if God do but change his Countenance u Job. 14.20. . Again 3. Experience proves that no Contribution of Creatures could free Men from their Dissolution; No shift can secure us from Deaths Arrest unto Judgement. The Confluence of all those things, we are apt so much to desire, yield but small comfort, nay some times they prove Crosses. Alas! What can all the Profits, Preferments, Pleasures, Privileges of this World avail to the support of this Earthly House, one day beyond its appointed time? All they who run Toiling, Sweeting, Contriving, and wearing out their Life, with Labour, in their grand Inquest after these things: and so making themselves more Miserable out of fear of Misery, will one day Subscribe to the truth on the Tomb of Sardanapalus, who is said to have one hand in posture of Filliping, reaching forth with this Motto, Omnia nec tanti. All is not worth a Fillip. What profit hath a Man of all his Labour which he taketh under the Sun w Eccles. 1.3. . Thus we see the evidence of the point from Experience. 2. From the Epithets given to Man's Life, both in Scripture and Humane Story, the point is further evident. In Scripture, What is your Life, but a Vapour that appeareth a little time and Vanisheth away, x Jam. 4.4. look in other places, and what is it? But a Shadow, a Flood, a Flower, a Watch in the Night, a Race, a Cloud, a Tale that is told, a Bird flying, a Ship sailing, a Pilgrimage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Fight, a Smoke, a Sleep, (Yea) a Dream, a Vain-Shew. In Humane Story, saith Pindar, Man is but the dream of Shadow, and Ulysses in Sophocles, While we live, we are but mere Images, or a vain, inconstant shadow. saith Lipsuis in his own Epitaph, shall I deal plainly with you; All Humane things (not Learning Excepted) are mere Smoke, shadows, Vanity, or in short Nothings. I need not add any more for Evidence, only a little for Inference. Inference 1. Learn. To see what mistaken apprehensions they have, who look for full Content in the Body. Thereby misplacing their affections, in suffering them to run out most, upon those things which appertain to this tabernacle. Alas! how many, even Professors of Godliness, who say they have here no Continuing City: yet sigh their Conversation is so much below their Profession, they show that it is plain in their Practical judgements, they are Terrae filij, Sons of the Earth, Citizens of the World, and Terrae Filiae, Daughters of the Earth, now raising Puffie Pyramids on their heads, after the manner of Egypt. They mind Earthly things, They set their affections chiefly, if not only, upon their house of this Tabernacle. They really prefer the Material, to the Spiritual Building. They indeed (with the Sensual Israelites) prefer Egypt to Canaan, And in their heart approve that Profane Cardinals saying, who affirmed, He would not give his part in Paris, for his part in Paradise. I may appeal to what is written with legible Characters in many of your own Consciences for the proof of this Inference. But let the Heathen Moralist, * Seneca Major sum & ad majora genitus, quam ut mancipium sim corporis mei. take us off saying. I am greater, and born to far greater things, than to be a Slave to my Body. Let us I beseech you, for the Future, If we may be here any longer, not dote upon this perishing state: But remember always, whiles we blame Esau for preferring a Mess of Pottag above his Birthright; we do Condemn ourselves, in setting our hearts upon these Earthly Tabernacles, and preferring of them to the Heavenly. And therefore Learn 2. To deaden our affections to the very best of these Transitory things. Let's not be discontented and immoderately afflicted, when we see any of our Friends Tabernacles are loosed and taken down. Lay no claim to an abiding place in this present World: Neither we nor our Friends have here any settled Mansions; but only fleeting Tabernacles. And therefore, (tho' we ought to be sensible of the departure of our Friends) Let's not think ourselves undone, when we see them taken in pieces. And as we should not place our Contentment in our present state; So neither should we be discontented, when we find our Friends to be removed out of it. Let's therefore change our opinion concerning these outward things, which we are apt to over rate, see them as indeed they are, Empty, Unsatissing, and Changeable; and then we shall not cry and whine like Children without understanding; or as Heathens without hopes; either when we lose them, or when we must leave them; If then we be true Believers, who pass out of this Changeable, into an Unchangeable state. which leads me to A Second Observation. Observe. 2 That a future State of a Believer is of God, Excellent, and Eternal in the Heavens. When the Soul of a Sincere Servant of God, is loosed from this frail Tabernacle, it enters into the Palace of Glory, there to remain in that Blessed State for ever. Holy Saints leaving the Body, they do in a Spiritual sense, take the Wings of a Dove, sly away and are at rest. No sooner unclothed, but clothed upon, Mortality being swallowed of Life, y Rev. 19.8. with v. 3, 4. In the beauties of Holiness, the Souls of the Saints departed, are Gloriously clothed with long white Robes, which is the righteousness of the Saints here in their Pilgrimage, God guides them with his Counsel and afterwards receives them to Glory. z Psal 73.24. The time will not permit me (so far as the Scripture reveals) to give you a Prospect of this fair Building in its several parts: otherwise I might in several particulars Illustrate the nature of this Blessed State, which is a very large and a pleasant Subject. For I might show (1) How this Building is most Commodiously seated, in the Continent of Complete Happiness, the Kingdom of Heaven, which was before the Earth was framed, in a City that hath Foundations, whose builder and maker is God. a Heb. 11.10. (2) How the Lord Jesus Christ doth receive the Spirit of the Believer as he did Stephens, upon the dissolution of this Earthly Tabernacle. (3) How He doth not only dissintangle it from all bodily infirmities, but free it from all Clouds of Errors and misshapprehensions. And then (4) How He doth actually possess it of that Mansion, where there is the absence of all Evil, and the presence of all good, the Cessation of Misery, and the Collation of Felicity, a Glorious Harmony of Proportions, which take all that see it, and enter into it. Then (5) How He doth lead and conjoin the Soul to the Blessed Society, of an Innumerble Company of Holy Angels and the Spirits of just Men made perfect b Heb. 12.22, 23. . And then (6) How He doth with that Glorious Society, in this most bright and beautiful Possession give it the enjoyment of the Beatificat Vision. And lastly, which is the completing Glory of these Glories, How He will reunite it again, to its own Body Spiritualised and Glorified, and own it as a King at the great Coronation Day, before all the World. But I must content myself only to name things, that thereby I may quicken your Souls, when you retire into your Closets this Evening, to contemplate upon them. Believe it! This is a most suitable Exercise after a Discourse at a Funeral: And if you neglect Meditation upon such things as these, when you have been bringing your beloved Friend to his long Home; I fear, the next day, if God should call you to a Reckoning, you will be able to give but a poor account of the Lesson that God reads to you from the Spectacle before your Eyes, nor from the Sermon that comes to your Ears, though it should have been preached to you by an Angel. For the Confirmation of the Point, Confirm. That the believing Soul passeth out of the Body into Glory, I might produce several Arguments, yet I shall but briefly suggest these Three. From the Verity of the Promise, Dignity of the Purchase, Excellency of the Preparation and Provision. 1. From the Verity of the Promise, made by God who cannot lie. This is the Promise that he hath promised us, even eternal Life c 1 John 2.25. Tit. 1.2. , He assureth his Servants, who sincerely follow him, That they shall be no losers by their Change: An eternal weight of Glory will infinitely overweigh all their Afflictions, and that they must be sure of upon his Word. Verily (saith he d Matt. 19.28, 29. every one of you who have followed me in the regeneration; that have forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Name Sake, shall receive an hundred Fold, and shall inherit eternal Life. When they have parted with all they had, than they shall be received to him to possess all things. Again, 2. From the Dignity of the Purchase. This heavenly Edifice was paid for, with a Price of no less worth than the Blood of God. This Inheritance of the Saints in light is incorruptible, and that fadeth not away, being it is a purchased Possession e Eph. 1.14. 1 Pet. 1.4, 19 , procured by the precious Blood of Christ, (that's the most valuable Consideration) who being God-Man in one Person, because no other Creature was able, undertook to be Mediator of the New Testament, that by means of his Death, for the Redemption of Transgression they which are called might receive the Inheritance promised f Heb. 9.15. , which is presently, forthwith upon their dissolution g Rev. 14.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 3. From the excellency of the preparation and provision which Christ makes ready against our Dissolution. He order his Purchase so that People may enjoy the benefit both by preparing, It for them, and Them for it. 1. By preparing this Building in the New Jerusalem for his Servants. He cheers up his Disciples Mansions, or abiding rooms of rest. If it were not so, I would have told you (and not have drawn you on with vain Hopes, had not this been certain) thither I go to prepare a place for you h John 14.2, 3. . Mahomet gulls his silly Followers, who give Credit to him, that they shall enjoy a Paradise of sensual Pleasures: but Christ is a true Prophet and no Imposter. The way, the truth and the life. And he is now making this stately upper Room ready. He is our Advocate with the Father putting in his Plea for Possession according to the purchase for all those whose Names are put into the Bill of Sale; so that when they are warned out of these clayie Houses, or Mudwall Cottages, wherein they sojourn as Tenants at Will, they may enter into the Joy of their Lord, who is also providing it for them. 2. By preparing them for this dwelling in his Heavenly Court. For we find the Apostle Blessing God, that he made those to whom he had designed to give a Kingdom, meet for the Inheritance of the Saints in light i Colos. 1.12. Christ doth not only procure them a Title, but trim them up, and make them ready with suitable Ornaments of Holiness, for such an heavenly Habitation. He takes care that they should believe who are ordained to eternal Life k Act. 13.48. and that there be real Grace wrought within their Hearts to fit them for this Glory in Heaven. For as the learned Davenant * in Colos. 1.12. hath well observed from Parisiensis. The Soul of Man how completely soever enabled with natural Endowments, till it be sanctified with Grace, is not capable of being received into Glory. But because Christ suits the Soul by Sanctification thereof, 'tis evident that the prepared Spirit shall enter into Glory prepared for it. Thus for Confirmation. Aplicat. I shall only add Two Words for Application, The One of Sharpness, Other of Mildness. 1. Of Sharpness, and indeed sadness to those who practically slight this heavenly Building, prepared for the believing Soul. Oh! foolish People and unwise. How many are there even in the Church Roll, who never think of, or make preparation for the fruition of this Blessed State. They do so much employ their Souls about other Matters, whilst in their Earthly Tabernacles; that they regard not those Mansions of Bliss, wherein they may abide comfortably in their State of Separation. Oh! How few do (as they should) consider their future State, when their Bodies must be Meat for the Worms: they can sit plodding how they may keep this Shell of the Body whole, but alas! when this is broken and becomes useless to their Souls for a time, they regard not, how the precious Pearl, the Soul, may be safely laid up; how the Jewel may be preferred, when the Carkess of the Body is broken in pieces and trod under foot. They are much like that Great Lord (of whom likely, on such an occasion we have more than once been put in mind) who used to go yearly to several Houses he had; but on a time falling Sick, one of his Servants (whom belike he had accounted none of the wisest) said to him, Sir, How do you? The Lord answered, Woe is me! Woe is me! I must go hence. Pray Sir! Said the Servant, Whether go you? his Lord said, Into another W rld. And will you return? Said the Servant, will you stay there any long time? Ah! said the Lord, I shall never return again. Said the Servant, have not you sent your Harbingers before you, to provide you of things necessary against the time you come there? Then his Lord was silent: whereupon the Servant said, You have not done wisely. For when you went but a short time to any of your Country Houses, you used to send before to provide things meet for your Entertainment: Wherefore 'tis an unwise part in you, not to make preparation for that place where you must abide always. Oh! How many lie under the same guilt that this great Lord did, in laying aside thoughts of this Heavenly Building, till they come to lie upon their Death Beds. But I beseech you now we have warning, let none of us be found negligent of an Habitation for our Souls, eternal in the Heavens; which will be worthy our greatest diligence to take care of, hence 2. A word of Mildness, Comfort, Sweetness and Encouragement unto true Believers, who are making ready; Both in regard of their own Souls; and the Souls of their Christian Friends. 1. In regard of themselves, they need not fear but they shall better their state by death: When the worse part is in the Grave; the better, the Soul, will be there where it cannot but delight to dwell: The Spirit shall return to God that gave it. As the Historian * I. Florus ut consanguinea civitas, etc. said of Alba, that the Walls of the City were Demolished; but the Inhabitants carried to Rome, that a City of the same Blood might not be altogether extinguished, but be reimbodyed into that State, from which it had its Original: So we may say of the Saints; though their Tabernacles be dissolved: Yet their Souls, shall be enstated in Glory, that they may not be extinct, but received unto Christ, by whose Spirit they are begotten to this lively hope. Upon which consideration it was, that Jubentius and Maximinus, called Death the laying off the Garments of their Flesh; but a kind of undressing them for sleep. 2. In regard of their Christian Friends; Believers when they see any of their near Relatives, depart from this Tabernacle, wherein they served their Generation according to the Will of God, they have no reason to sorrow as those without hope, for their Souls are only gone to dwell with Jesus in the Building of God not made with hands. Death doth but carry the Souls of your Friends, who are espoused here by faith unto their Bridegroom Christ, into the Bride Chamber in Heaven: Where the Nuptial Feast is solemnised. And therefore Bishop Ridley (when he was to die by suffering of Martyrdoom) said to some of his Friends, that he would have them come to see him, the next day, to rejoice with him, for he was going to his Wedding. Be not dejected then that any of your godly Friends have left you; since their Souls are gone into the embraces of Christ. But rather make you sure of an interest there, where they are: for Observe. 3 A 3d. Observation arising from the Text, (which I crave your leave to touch upon) is this. That a Believer may be assured his Soul shall go to Heaven, when he departeth hence. He may know when his Soul and Body are dissolved, his Soul shall dwell with Christ in a Mansion of Glory. [We know] faith beleving Paul, that [we have a Building, etc. He and other Believers with him were certain of it. I did clear this in the Explication, to be the meaning of the Expressions [we know we have.] Many Proofs might be alleged, I shall only name one; and that is in the Epistle to the Hebrews l Heb. 10.34. Believers are there brought in yielding to suffering, upon this very Ground, they are in my Text strengthened to bear the Cross, viz. Knowing in yourselves, that ye have in Heaven a better and an enduring substance, i. e. Having assurance of fullness of joy at God's right hand, they joyfully parted with all that did appertain to their Earthly House of this Tabernacle. They know that as Persecution did bring Death in one hand, so it did bring Life in the other. The Doctrine is naturally deducible from my Text, and others parallel to it, by an Argument Ab Esse; ad Posse. Many Believers have been assured of their Souls welfare in Heaven, in a state of separation upon their dissolution; upon their absence from the Body, that they should be present with the Lord. And therefore Believers may come to know certainly they shall be saved. Certitudo scribilis scientis. And that not only with the certainty of the Object; but of the Subject: By a reflex Act of the Soul, the Believer may attain to such a full persuasion, that his Soul in particular, shall undoubtedly pass out of the Body, into this Building of God not made with hands eternal in the Heavens. The very Reasons of the former Doctrine drawn from Christ's promise, his purchase, and preparation of Heaven for Believers, may also be a Ground of this. So that a Believer may by the Testimony of the holy Spirit, and internal Sense, be able to assume, that he is a Believer: And so to infer, that he hath a sure Title, and evidence to the eternal inheritance, he shall be possessed of at death. I might produce other Arguments from the comforts of the Spirit, especially in sealing Ordinances; as also from the Prayer of Christ, that Believers may be where he is: And from the precepts to examine ourselves, and to give all diligence to get assurance; as also from the nature of truly Christian hope, which lies in the expectation of a certain good: For in that it doth transcend all the hope mere Moralists do talk of; the imutability of Gods promise as confirmed by his Oath, that we might heave strong consolation who have fled for Refuge unto the Hope-set before us, which hope we have as an Anchor of the Soul, both sure and steadfast, and which entereth into that within the Veil m Heb. 6.18, 19 But your patience (I fear) already wearied, forbids me the Enlargement of these particulars, more fully to confirm this point. Whence, Applic. by way of Improvement I might take occasion to refute the Opposers of this Doctrine. And also infer some Corollaries; but I shall conclude only with A short Information, and Exhortation. 1. For Information of the judgement, to prevent practical mistakes, give me leave in two Words. 1. Though a sincere Believer may know his future happy state: Yet we must not thence conclude the formal nature of saving faith abstrastly considered lies in Assurance. Faith indeed requires Consent, as well as Assent? Yet Assurance is not the first vital Act of the Believing Soul: But that (as a judicious Writer Notes * Dr. Ames exfide Emanate. ) which doth flow forth from that faith; when the Soul doth by a noble Operation reflect upon itself, Faith that's the root, and this certain knowledge (as one says * Culver● w●ll Flos fi●e●. is the Flower, the very iustro, and eminency of Faith. Assurance is the top Branch, the flourishing of Faith, Faith with a gloss upon it. Again. 2. Though a true Believer may; yet every Believer doth not actually attain a certain knowledge of his Souls safety in a state of glory. Some sincere Converts walk in the dark, and see no light. The Sun of Righteousness is eclipsed from them: They are so far from an undoubted knowledge, that as to their own sense, they may look upon themselves as lost; though God knows all this while that they are his, and that he will infallibly bring them to dwell for ever with him, in this stately Building in the new Jerusalem; however for ends best known to himself, he may at present hid the steadfast sight of joy and comfort from them, and not let them know their Privilege, till they be possessed of Glory. Here for a better understanding of this matter we might distinguish of, A double certainty, of Adherence Evidence. (1.) Of Adherence, or affiance; which is when the Soul doth by a more direct Act of Faith, divolve or throw itself on God, and by self resignation adventure on him, as the only helper, able to save to the uttermost. Resolving to fix there, saying if I perish, I perish. (2.) Of Evidence, or undoubted steadfastness, arising from a certain Spiritual Sense; whereby the Soul in reflecting on itself, comes not only to stay itself on God, but from sweet Supplies of Peace and Comfort, to be fully persuaded of a real Union to Christ. We may find Holy Job in both these several degrees, at several times, one time in the dark, yet than he adheres to God with humble Confidence. Though he slay me yet will I trust in him. Another time he hath Evidence I know my Redeemer lives, and with these Eyes I shall see him. In the former direct act of Faith, he overcomes the Temptation; in the latter reflex Act, he is more than a Conqueror, in the former he was so certain that he resolved to trust God; in the latter he could Triumph in him. So that tho' he was discouraged, yet he saw he was not disinherited; but his Title was confirmed. Thus for Information of the Judgement to prevent mistakes. 2. For Exhortation, to persuade and stir us up first to get a sure Title to the Inheritance of the Saints in Light; and then to get it sealed. First, to get a Fiat or Grant, than an Obsignation. Oh! Christians adhere to Christ, and then give all diligence to get an assurance of his Purchase, upon good grounds. Alas! How many in our Times, have built upon cracked Titles in Temporals, as if all had been sure, that proved otherwise. But I fear more build upon Sandy Foundations in Spirituals. They apply themselves to such keepers of the Seal, as the King of Righteousness hath not awarranted, taking Presumptions for Evidences. And if so, when these Tabernacles are dissolved they shall not have their Souls received into the King of Heavens Mansions, made without hands. No Key will open this Door into this heavenly Building, but one of Gods own making. It would be proper here to propose some Marks, Motives and Means. 1. Marks to try our Titles; for the Heart is very deceitful. But if the Tabernacles of our Bodies be dissolved, and we have only pleased ourselves, with shadows of an imaginary Happiness: what will become of us? Wherefore to be short and plain with thee, who would indeed come to a certainty. If thy Gospel Obedience (which is not perfect, nor can be in this Life) be not sincere, universal and constant, I dare not sav thou hast a good Title to the building of God, not made with hands, if thou be not dead (at least in thy predominant desire) to Sin, I dare not assure thee (how Godly soever thou art reputed to be) that thou hast a Life hid with Christ in God. It hath been argued amongst some, whether Land did belong to England or Ireland by putting Toads and Addors into it; If they died than it was held to belong to Ireland (whose Men be sure are of a more viporous and biting Brood) if they lived then to England: so if Sin be alive and reign in thy Soul, than it is a Native, arguing a Child of Wrath: but if it be dead, than it argues thou art a Child of Light, and that thou art an Inhabitant belonging to Heaven. 2. For Motives to quicken us up to get evidence of our spiritual Title, consider the future good Estate of thy Soul, is far to be valued above assurance of an Estate for thy Body: and yet thou canst scarce trust part of that at Sea, for fear of a Storm, without some Evidence for Security sealed at the Insurance Office. Yet assurance of Heaven would free us, as from many distracting worldly Cares; so from many Jars and Divisions here. It would compose us to a Settlement, were our Hearts established with Grace: It would sweeten our present Conditions to us, secure us from the World's Frowns, convert our Crosses into Comforts. It would work that which the most Artificial Operator in Chemistry cannot do: else why should Noy the Martyr say when he kissed the Stake, Blessed be the time that ever I was born for this day. Then turning to his fellow Martyrs, we shall not lose our Lives in this Fire; but change them for a better, and have Pearls for Coals, etc. 3. For means or helps to get assurance, take a few Directions, which I must crowd together and cast amongst you, some Memories may catch one Sentence and some another. Consider seriously the worth of thine immortal Soul, surpassing the whole World; Trade first and most for that precious Jewel, with a diligent Enquiry after the safety of it. Be frequent in Heart-examination and Self-reflection. Review often the Experiences thou hast had of God, yet not resting in them, but still putting forth direct Acts of Faith. Vigorously exert thy Faith in fervent Supplications and Praises. Study Self-denial; and get a willing resignation of thyself and Concerns to the will God, who dispenseth these Royal Favours of Assurance for the most part only to some of his Eminent Servants. Observe carefully the Seasons of the Spirits Motions for Sealing, and defer not to close with them. Keep thyself clean from gross Pollutions. Eat the appearance of Evil. And Lastly, follow hard after Communion with God in all his Ordinances. The careful observance of such Directions as these and the like, was the usual Course of our Learned, Prudent, and Godly Brother deceased, Mr. Henry Hurst; for whose Funeral Solemnity we are here met at this time. I have been importuned to entertain you with a Discourse (such an one as I can) on this mournful Occasion: And you are come, I know, with greedy Ears, (as well as some of you) with weeping Eyes, as from the Word of God; which I have hitherto treated on for your Edification; so to hear somewhat upon this doleful Subject, this faithful Minister of Christ, whose Remains we are about to lay up for a blessed Resurrection. The little I am able to say at this time shall be upon good Grounds, having been not less than Thirty Years familiarly acquainted with him, near half the time of his stay in this Tabernacle. Aged about Eighty five Years. He was the Son of the Reverend and Learned Mr. Henry Hurst, Minister of the Gospel, at Mickleton in Gloucestershire, where he lived to a good old Age, labouring in the Lord's Vineyard there, with great Success, not many Years since, about Five or Six. This hopeful, and everyway obedient Son, of so careful and tender a Father, when well ripened for the University in School-learning, (wherein he did excel the ordinary Rate) was placed in Oxford, under the inspection of his pious and diligent Tutor, Dr. Henry Wilkinson; who finding him to make a quick, yet happy, Progress in Philological and Philosophical Studies, adorned with the real practice of Piety, was hearty ready to help him to a Fellowship in Merton College; where, being elected into that Society, as it were tinctured with the Virtues of invincible Ocham, profound Bradwardin, and Evangelical Wickliff, (all of that Foundation) He soon became a very notable Disputant. How have I known him, whilst Bachelor of Arts, with great modesty, yet with equal Dexterrity and Strength, to brandish his keen Arguments in the Schools, when an Opponent; and to answer with Judgement quickly and distinctly, when Respondent, with much Applause, at the coursing Exercises, as they were then called. In a while after (now somewhat above Thirty Years ago) he was singularly noted for his Solid and Orthodox Sermons before the whole University; Three of which (from Rom. Chap. 7. verse 7. the latter part) cutting the very Sinews of Pelagius and Socinus in some of their Doctrines; He was desired to Print under the Title of [The Natural Man's Blindness.] Oxford 1659. In an Epistle to the Reader of which, the Doctor his Tutor writes there, That the Author (viz. our deceased Friend, who hath grown much since in Learning, and all that's really Praiseworthy) was sufficiently known to him, and many others, to be a Godly, Learned, and Orthodox Divine; who through his Modesty, and low Opinion of himself, denied, for a long time, his Consent to the making of those Sermons of public use, and had suppressed them altogether; but that through importunity he was prevailed with. This, with the great Esteem he had in the University; the freedom of Speech he used in preaching, and his holy and exemplary Life, occasioned his being chosen by the majority of the Parishioners Votes, to be Rector of Matthew's, Friday-street London, notwithstanding the Fame of the then Candidates, one of which was the present Bishop of London-Derry. There it was, being in the Neighbourhood to the place where I was then employed, that I renewed mine Acquaintance with him; whom I ever found to be one of very great Humility and Affability, of an excellent natural Temper, and great Moderation, very Ingenuous and Judicious, most ready to communicate his Thoughts upon due Deliberation in a friendly way whenever desired, being acted by an unfeigned Principle of Love to Christ and Christians, affording Relief and prudent Advice to some, in some pusling, yet practical Cases, wherein several of our Brethren in the Ministry have often met with pertinent and solid Resolutions; the consideration of losing an Advantage in the like, for future, may now sadly accent our Griess. One Case he was called to state and resolve publicly, in the Morning Exercise at Cripplegate 1661. Whether well composed Religious Vows do not exceedingly promote Religion? from Psal. 116.12, 14. But the Year after, notwithstanding his Moderation, (after solemn seeking of God by Prayer, with Fasting) because he could not declare his Assent and Consent to all and every thing contained in the Liturgy, he was, at the lamentable Bartholomew-tide ejected (with Two thousand more of his Brethren) from his Benefice, and the Exercise of his public Ministry; which latter, yet he would tell his Friends, he lived in Hopes some time again, in some Respects to be restored to. In the mean time he took all Opportunities, because a Necessity was laid upon him to preach the Gospel; to do what he could for the good of Souls, both more privately and publicly. For to say nothing of his Treatise afterward printed, called The Revival of Grace, with the Vigour and Fragrancy of it. Showing the Benefit of Sacramental Communion, April 1678. dedicated to the very Learned, the Right Honourable Arthur Earl of Anlglesey, in whose Family he had an opportunity of exercising his Ministry, as being then his well esteemed Chaplain. He had several Invitations amongst them, who well knew his moderation and Worth, to preach several times publicly in his Native Country (where none informed against him) as well as at Ashford in Kent, when he went thither to visit the Relations of his former Wife. And when there was an Indulgence of Liberty, we may find him in the morning Exercise against Popery, very learnedly, after his usual manner, show from Acts 26.2. That Kings and Emperors are not rightful Subjects to the Pope. After that, he being one not liking to flatter, or be flattered, we find him better enabled to give a Satisfactory Answer to that practical Question. How may we best cure the Love of being flattered? October 1682. which he did well perform at the continuation of the morning Exercise, * in his Sermon upon Proverbs 26.28. Since in October last, resolving practically: How may we inquire after News, not as Athenians, but as Christians, for the better managing our Prayers and our Praises for the Church of God? From Acts. 17.21. In his Funeral Discourse in this Month Thirteen Years ago, upon the departure of that useful Minister Mr. Thomas Cawton (who had done much work in a little time) may be seen, what a Pattern he set before his Hearers, from Luke 12.43. Besure he was ever ready to do good, and unwilling to decline any Service that lay in his Power, when invited to it. His judicious Annotations upon Exekiel and the Twelve lesser Prophets (in the Continuation of Mr. Poole's) were so well approved, That he was desired since, to take some further pains of that Nature, about some other parts of the Holy Writ: But God hath eased him of that Work he was almost prevailed with to undertake, as well as of what he was urged to perform at Oxford, you who were his constant hearers, will all bear witness, he was in Labours more abundant. m 2. Cor. 11.23. Besides his weekly Lectures at Highgate, you can very well tell in all his Ministerial Offices, what pains he took amongst you, and how affectionately solicitous he was to bring your young Ones to the knowledge of God, by his diligent Catechising of them, and in a most clear and profitable Method, explaining to them the main Principles of Christianity. Till the last Lord's Day * April. 13. 1690. Heb. 11.6. God who is a Rewarder of those who diligently seek him (n) was pleased to give him a Quietus est, the next morning taking him from his Work to receive his Wages, advancing him from the Pulpit to the Throne, * April. 14. as he did the laborious Bishop Jewel (who was first of the same Merton College in Oxford) in somewhat alike manner; from preaching at Lacock in Wiltshire; (now near an hundred and twenty Years since) who had said to a Gentleman dissuading him from Preaching then, It did best become a Bishop to die Preaching (or standing) in the Pulpit, seriously thinking of that comfortable Elegy of his Lord and Master (which you heard our Preacher chose for his Text at the interment of Mr. Cawton) Happy art thou my Servant if when I come I find thee doing. An Ingenious Poet of our own, said in his Iambics of the excellent Mr. Vines, who went to his eternal Rest the Night after his Preaching and Administering the Lords Supper. Abit, The beginning of Mar. 1655. (beata Mors!) Modis oper●et hisce Episcopum mori. And another then, to the same purpose, in our Mother Tongue wrote also. Our English Luther, Such Poetry was in fashion then, in memory of Eminent Persons of all Persuasions. Pray bear with it now. Vines (whose Death I weep) Stole away (and said nothing) in a sleep: Sweet like a Swan, he Preached that day he went, And for his Cordial, took a Sacrament. Had it but been suspected— he would die, His People sure had stopped him with a cry. But his Hour was then come; and so was that of the famous Mr. Hollingworth at Manchester, who when at a Fast in Praying and Preaching he had as far outdone himself that day as he used to out do other Ministers, changed his Habitation here, for a better (having done his Work) upon the strake of a deadly Apoplexy. So was that (as I have heard) of the holy Mr. Ambrose. So that of the laborious and much followed Mr. Watson, and we know lately of our Brother Mr. Oakes, carried out of the Pulpit: As was the Learned and Pious Professor Dr. Joshua Hoyl out of the University Pulpit in Oxford; And so was that of this our lamented Brother. Else. When upon the warning given by his faltering in his Discourse; The Sun (in Solomon's Phrase) o Eccles. 12.2. began to be darkened towards five of the Clock the last Lord's Day Afternoon, in his Sermon after his long and excellent Catechising, and he was carried in a Chair to the House of his tender and hospitable Entertainer, where his other faithful Friends and Physician shortly gave their attendance, and with the greatest Diligence and Art used the various Means that are accounted most proper and successful in such Symptoms: Yet the darkness so increased, that by Nine of the Clock that Night it brought a Total Eclipse, an Universal Paralysis or Dead Palsy. And (as it's thought) the Pia mater, as the Ancients did reverentially call that inmost Membrane or Skin, which as Leaf-gold doth enclose the Brain and Animal Spirits, snapped asunder: this Golden Bowl was broken p Eccles. 12.6. being overfiled (it should seem) upon Convulsive Motions with the remaining gouty Matter (he had before been troubled with) which flowed into it and showed itself in a Remediless deadly Apoplexy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 and 10 in the Morning, Apr. 14. whereof he expired. If the very utmost and heartiest Endeavours of his skilful and tenderly affected Doctor of Physic, the most fervent Prayers of his Reverend and Affectionate Brother in the Ministry Mr. Burges, expressing the sincere and deep groans of his own, and the Hearts of his loving and sorrowful People, especially those of his dear Relatives, and his dearly beloved and compassionate Friends, who with freedom did most kindly entertain him, [as Gaius did Paul, and the Church] q Rom. 16.23. Heb. 13.2. as often before, by friendly receiving him and his; so now, when this good Angel of the Church left all here below, to be like the Angels of God in Glory, had prevailed in kind, we had not yet been called to attend his Funeral Pile. But the will of the Lord is done, and he that e'er while went about doing good in imitation of his and our Lord, walking in the Comforts of the Holy Ghost, and much assurance of being ever with the Lord: whom he did daily bless for it, as much as any one I did ever Converse with, hath upon little warning (being ever ready) left his Clayey Tabernacle, and hath a glorious Mansion in the building not made with hands eternal in the Heavens. What doth more concern us all, than that his dear Relatives, we Ministers, and People, should follow him as close as we can, wherein he was an Eminent Follower of Christ, who comes at an hour we know not of and bids us therefore to be ready r Mat. 24.44. . 1. To the disconsolate Widow and dear Children (so far as capable, and he that's gone used to say, God best knows the Religion of Children) with other Relatives of this rare Husband, Father and Friend: I would subjoin a few words with all tenderness, to entreat you to moderate your passions. They that are Christ's do crucify the Flesh and all disorderly affections, s Gal. 5.24. especially when feelingly engaged to be mindful of their own mortality. You find the Tabernacle of your dearest Relative quickly taken down, but you are satisfied he hath a firm and glorious Building instead of it, which can never be taken down, where you desire to be. Mourn not then as those who are without hope t 1 Thes. 4.13. Though he is gone out of your sight, yet he is but gone to the blessed sight of God, who would have it so. And therefore you should submit your Wills, to the Will of his, and your Father. And quietly say, it is the Lord, let him do what seemeth him good u 1 Sam. 3.18. When you are apt to fall into excessive sorrow for his dissolution, and changing his Habitation. I would advise you to think you heard him say, as Christ did upon his going away to his Disciples w John 14.28. If ye loved me, ye would rejoice, because I said I go to the Father: For my Father is greater than I He who hath most dignity hath most right to choose. Let not Self-love be so prevalent as to disparage your love to him that is gone. True love to whom should teach you to submit to that which doth advance and honour him, how cross soever it be to yourselves: Call to mind a fresh I beseech you such directions as he himself whiles he stayed here, did give you to allay immoderate grief in former instances. Be you more Christian now, he whom you loved most is gone to Christ. The better he was to you, the better be you to his great Friend, who hath locked him up in his Closet with him till the Resurrection. 2. To those of us who are Ministers in the service of the same Lord, I would say. As the Deceased while here in his Earthly House abounded in the Work of the Lord; so should we work the work of him that hath sent us into his Vineyard while it is day; since the night cometh when no Man can Work x Joh. 9.4. our great business (especially now that we have liberty) is to Preach the Word, to be instant in Season, and out of Season, Reprove, Rebuke, Exhort, with all long suffering and Doctrine y 2 Tim 4.2. Wherein he was both sound and steadfast. A faithful Steward and deligent Watchman he was, a careful Shepherd, who did truly love Christ, Feed his Sheep, and feed his Lambs z John 21. which did thrive and grow under the charge of him, Britan. Kent. p. 33.8. who (according to what Camden said of Whitgist) had devoutly consecrated his whole Life to God, and all his painful labours to the Church. All of us Brethren under this Solemn Dedication should be prudent and active, as our Deceased Brother was in his day, when we are called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But our sufficiency is of God even as the Lord giveth to every Man a 2 Cor. 2.16.36. 1 Cor. 3.5, 6, 8 to plant or water in the Vineyard of God, who gave and giveth the increase, and the reward, Let's do what we can prudently, and peaceably, and fervently, that the Church may thrive under our care. As our dear Brother did; neither overloving this Life, nor distrusting a better, but freely resign up ourselves and concerns to the disposal of him, in whom we Believe, and whom we Preach, that our Faith also may be found unto Praise, and Honour and Glory at the appearing of Jesus Christ. * 1 Pet. 1.7. 3. To the People especially those who were under his peculiar care, I would say. Let his memory live in you, his sound Doctrine abide with you, his Exemplary Holiness be Copied out by you, let his edifying discourses, his friendly visits his go out, and come in be much upon your hearts. Be not carried away with Errors, fall not from your steadfastness. Be perfect, be of good comfort, be of one mind, live in peace, and the God of Peace shall be with you b 2 Cor. 13 11. . Let it be seen he did not spend his Labour in vain amongst you. When you come to consider of one to succeed him, to whom you would commit the care of your Souls, lay aside those animosities that have broken other Congregations, and endeavour with unanimity in due circumstances, to pitch upon such an one, as you are persuaded your late worthily Beloved Pastor would have recommended to you. Let none of you disparage his Reverend Colleague in the Ministry, to whom he paid a Deference. Give check to dividing Principles; Delay not your Determination longer than is necessary. As you are to seek God, so you are to search his Word, and make that the Rule of your Proceed. I am not well enough acquainted with your Circumstances to be particular; and have already stayed too long: Only do all as becometh the Gospel of Christ c Phil. 1: 27. . Now you are concerned very singularly in this great Affair, to imprint and publish the Sermons of your deceased Pastor in your Lives, for as Bishop Reynolds wrote appositely under his own Effigies placed before his Works, Sermons take not from men's Applause, Renown, The People's Practice, is the Preachers Crown. FINIS. ADVERTISEMENT. 1. AN Historical Account of making the Penal Laws by the Papists against the Protestants, and by the Protestants against the Papists. Wherein the true Ground and Reason of making the Laws is given, the Papists most barbarous Usage of the Protestants here in England, under a Colour of Law, set forth; and the Reformation vindicated from the Imputation of being Cruel and Bloody, unjustly cast upon it by those of the Romish Communion. By Samuel Black●● 〈◊〉 Barrister of Grays-Inn. Folio. 2. The Lives of 〈…〉 Written in Latin by Corn. Nepos: And 〈…〉 English by several Gentlemen in the University ●●●●xon. Large Octavo. 3. The First Fruits of Reason: Or, A Discourse, showing the necessity of applying ourselves betimes to the serious Practice of Religion. By Anthony Horneck D.D. Preacher at the Savoy. Twelve. 4. A Discourse of Wit. By David Abercromby, M. D. (Twelves. All Four Printed for John Weld at the Crown between the Two Temple-Gates in Fleetstreet.