To ISRAEL MAYO, Esquire, and ELIZABETH his Wife, of the County of Hartford.  
My Excellent Friends,  
IN the days of old time, Religious Men did set up Stone Monuments, in the places where they received extraordinary Mercies. That custom obtains not in Christian practice. Otherwise I had hastened to Build one in your delicious Bayford place. In your Bethel there, and my Child's Bethlehem. The House of their Bread for a long time. Bread, blessed to be the Staff of a very sinking and almost hopeless life in one of them.  
A Paper Memorial I have thought better than none. And do hereon inscribe my acknowledgements unto the Father of Mercies, and to yourselves his Instruments. Blessed be God, and blessed be you from God Amen and Amen! Unto the divine Grace, be Sacrifices of praise for ever. Unto yourselves, be the Joy of a good Foundation against the time to come! The Holy Ghost so names your works of Beneficence; or as some Critics construe it, a Bill of Contract; by virtue whereof you have your final Judge made your Debtor, and the Day of Judgement insured to be the Day of Payment. The Hebrews do call Alms by the name of Salt, for its preserving and sweetening power. And the great Alphonsus used to say, that he kept the very things he bestowed. Implying, that, by honouring God with his substance, he did not Alienate it, but Confirm his Propriety, in it. By your liberal things towards me devised, I am made a witness of your sacred Unanimity. May your reward be great, pressed down, shaken together, and running over.  
Of this Discourse whereto I have prefixed your Names, I have many ways expressed my humble thoughts. That great Man, whose weighty ones follow in his Letter unto me here annexed, is the only one from whom I have received much light in the Argument. I never heard one Sermon hereof; nor read many Lines, except in a Chapter of his Life of Faith. A Chapter worthy to be written in Cedar, and to be read as long as Letters last. And if I could have given to my Friends, half the number of those Chapters, that I can of these Sermons, I should not have now sent them abroad, after so many Month's confinement in my Closet. I think I should have let them pass through no more Honour and Dishonour, good Report and evil Report, than had fallen upon them in the Preaching. Of your candid acceptation, I have no doubt in my Breast; and therefore make no needless entreaties for its welcome in your House.  
My great Benefactors, 
My daily Prayers ascend for your Persons, and your numerous and lovely Branches. Prayers, that all the Treasures of Divine Love may be the reward of your Families Love unto mine. That you may, all, be reaping to Eternity, the Kindnesses you have vouchsafed to the Apples of my Eye. And that all the days of your Lives, your Treasures, Hearts, Companions and Conversations, may verily be where this Discourse directs them! That, as yourselves, your Children may become, all of them, eminent instances of the possibility of Camels running through the Needle's Eye; of Rich Folks entering the Kingdom of Heaven. That if your long Prosperity abide, it may not slay, or so much as wound you. And if Adversity do overtake, it may never overcome you. Finally, That the least of Christ's Ministers that have obtained Mercy to be Faithful, may be made no unprofitable Servant to your holy Joy of Faith. Even   
Your true Honourer, and very thankful Servant in Christ Jesus, Daniel Burgess. From my Study in Bridge's street in Covent-Garden, Aug. 28. 1690.   

Mr. Baxter's Letter to the Author concerning this Discourse.  
SIR,  
THough you sent me your M. S. as if it were to know my thoughts of it, I am ready to conjecture that you did it in Charity, to be a help to a languishing dying Man: And I must ●ay that I have long found a great deal ●f benefit, by the Exercise of the Duty which you press: But you have ●one it so very well for matter and ●anner, as I hope will much add to ●he pleasing ascent of my Affections. 〈◊〉 have long supposed that God (tho' ●very where equally in his Essence, ●et not equally working every where, and on all things) doth first operate usually on the highest Creatures, that are likest him in excellency, and by them on the lower, and so to the lowest: And that, accordingly, to the ascent of the lowest there must be some advantage given by those next them. Though we are unacquainted with the causality of most of the superior mediate Causes, except those whose knowledge is necessary to our Duty. As we know that there is one Mediator between God and Man, whose Office and Honour no Creature must invade; so we know that he useth variety of inferior means, Angels and Men, Apostles, Ambassadors, Rulers, Ordinances, and many below these.  
And they that will have nothing but God immediately, will have none of God: To set God against second Causes natural or gracious, is to set him against his own Work, his Wisdom and his Will, and that is to set him against his own Glory and Himself; I never believed that he that praiseth an excellent Fabric, doth thereby dishonour the Builder: And he that said, As my Father sent me, so send I you, and he that heareth you heareth me, did not thereby set up so many Antichrists, nor dishonour himself.  
Far be it from us to ascribe any of God's Prerogative to any Creature. Justin Martyr saith, He would not have believed Christ himself, if he had Preached any but the true and only perfect God. But infiniteness even of Perfection overwhelmeth us if our Thoughts approach him not by a Mediator, of whom as in our nature we have more familiar thoughts: And certainly Christ would not have us pretend to glorify him as separated from his Church: The Glory of the New Jerusalem was showed John in its particulars, for the exercise of his Faith, and the raising of his Desire, Hope and Joy. Christ is not there solitary, nor would so be thought of. To sit down with Abraham, Isaac, and Jacob, is part of the promised Felicity.  
Some men think they dishonour Heaven, and Saints, if they describe not their Perfection, too like to that of God himself; and set not Man above Man, yea above Angels; yea some Deify Souls on Earth itself, feigning their Spirits as distinct from Soul and Body, to be Specifically Essentiated, by the Essence of God himself, or as others of the second and third Persons in the Trinity, which they say are the Prime Emanant Life and Matter, and this not only as the Efficient, but Constitutive Cause. A Heaven of men's own feigning, will be no Heaven.  
Though you know who (Mr. F.) correcteth me for thinking that there is Repentance in Heaven, I am so far from thinking otherwise, that I dare not pray for to be freed from repenting there. A Heaven consistent with an Everlasting penitent sense, that I sinned, and thereby needed a Saviour, Mercy and Forgiveness, exciting me to the joyful praises of him that Redeemed us, and washed us from ●ur sins in his Blood, such a Heaven ●ill satisfy my hopes. I believe that ●ll Sin and Curse shall be done away; ●ut I think such a Repentance is nei●her Sin nor Curse.  
As I live in almost continual thoughts 〈◊〉 Heaven, so the remembrance of ●ultitudes of my old holy Acquaintance, 〈◊〉 seldom left out of these thoughts. ●nd there are few sleeping nights in ●hich I dream not of some or other of ●hem.  
And, if it be a weakness, I will ●nfess it to you, that I have much ado 〈◊〉 think but some shame with confession will accompany me, when I first ●eet any there that I have been unkind 〈◊〉, or wronged; and that will know ●y faults better than here they did; ●nd that I shall ask them forgiveness: 〈◊〉 which I know being forgiven by Christ they will soon grant.) I suppose you have read or heard of my Dear and Holy Friend Dr. Drake's Letter to Mr. Love before his Execution. I go not so far; but with my● thanks for your excellent Books, I tel● you, that waking and sleeping, living, and I hope dying, I cannot spare in my Meditations of Heaven, the pleasant familiar thoughts of my Acquaintance gone before, with all the blessed Body of Christ.  
With such thoughts is passing, your unworthy Brother▪ Rich. Baxter. Aug. 21. 1690.   

Men and Brethren,  
THE Supreme Lord hath wonderfully distinguished men, in the condition of Living. But all are equal in ●●e necessity of Dying.  
David, a King, proclaimed himself a Worm. And alas! we see and ●el it, The Prophets do not live for ●er. Tho', blessed be God, our great prophet dies no more; but is with ●s Church to the end of the ●orld. The best of the Church ●ust be taken out of the World. gracious Persons must Die to be pved; as Graceless ones must Die 〈◊〉 be Damned.  
The Church's Angels be not immortal. Mr. HENRY HURST was ●t; for God has taken him. You ●ow this good Man is fallen. You know it; you have, and you do stil● bewail it. So Samuel died, and a● the Israelites were gathered togethers and lamented him.  
Many of you have heard a ver● seasonable and useful Sermon preached at his Funeral in this pla●● And many more would have hea● it, if the Place had been lar● enough to receive them. All of yo● if I mistake not, are melted into 〈◊〉 good disposition for another Se●mon on the same Subject. And 〈◊〉 Esteem for him, and Affection 〈◊〉 yourselves, have inclined me to gi● you this.  
An Impulse is fallen on me, (〈◊〉 weak as I am) to undertake a thi● very great herein. Even, to raise t● Dead. To raise again this h● Man, and very many more. 〈◊〉 raise them in a very good sen● and unto very good service. Bett● than it would be, if I could fet● back their Souls from Abraha● bosom, and their Bodies from t● Earth's bowels. Plainly Sirs, I assay in this Sermon, to raise of our blessed Brother, and of other glorified Brethren, tho' not the Lovely PERSONS, yet the holy FAITH, the heavenly CONVERSATION, and the victorious END, Egress, or Going forth thereof into Glory. And all these, for your Instruction and Encouragement unto Faith and Holi●ness.  
I have found a Text, apt, (like the Archangel's Trumpet,) thus to raise the Dead, and change the Quick. To raise Dead Saints, and make more Lively the Living ones. A Text, which if I handle not ●nd you hear not amiss, will do it. For it is the King of Heaven's Mandate given for the raising of them. And I will be bold to ●ay, If the mighty work be not done, ●tis because of our unbelief.  
Heb. 13.7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conversation: Or rather thus,  
Remember your Guides who have spoken unto you the Word of God whose Faith follow, considering the End (Escape, or Issue) of their Conversation.  
I am of his mind, who hath said; This Epistle to the Hebrews is as serviceable to the Church as the Sun is unto the World. But I wil● confine my present discourse to this stricture of it, which is my Text▪ The sacred Writer is here pressing unto Perseverance in the Faith, Worship, and Obedience of the Gospel. For promoting the same, he prescribes a duty, of which our Pulpits have been too silent, and your Pews too ignorant, if I rightly judge. The duty of recalling to mind Departed Ministers; adding spiritual, mental Converse with Dead ones, unto Attendance upon Living ones. Making use of Comprehensors, as well as of ●iators; of Teachers glorified, as well ●s of Teachers but imperfectly sanctified.  
And of these, four things are required,  
1. Remembrance of their Persons.  
2. Imitation of their Faith.  
3. Consideration of their Conversation.  
4. Consideration of the End and victorious Issue of that their Conversation.  
These are required, for the excellent and important End aforesaid. ●f these, the Connexion is too plain 〈◊〉 be insisted on. For, the Imitation of the Faith of any, doth evidently enough require the honourable Memory of their Persons. We have no Power to follow forgotten steps. Nor Will, to tread in any, but those of reverenced Feet. And this latter, as evidently requires the former. For Reason admits us not to Honour, or give ourselves trouble to Remember such, after whom we think not fit to walk. That were to be absurdly prodigal of our Mind● and Memories. Nor needs it be said, either how necessary it is that we consider first what men's Conversation is, before we consider what it● blessed End is. Or how requisite i● is unto our Imitation of the Faith o● Believers, that we have the motive considerations, of the gracious Conversation in which it did begin, an● of the glorious Victory, in which i● did end. For how useless to yourself were your most perfect Knowledge of Heaven's Glory, if you coul● have it without a competent understanding of the Work, whose Reward ●t is? And, who would take care to ●ook much upon the Penny, before ●●e had took good cognisance of the ●abour in the Vineyard, whereof it is ●he wages? We must know the Race, before we can or shall list much to heed the Garland. And ●ruly, till we see the difficulties of ●he Race, to be run thorough by ●others; and the glories of the Gar●and put upon their heads; we have ●ut little heart to Engage in the ●ne, or Expect the other for ourselves. Well it were, if by sight of ●oth we were duly animated.  
The substance of the Text I shall ●abour to present in three orderly Positions; scil.  
P. 1. Godly Ministers, when Dead, ●ught not to be Buried in Oblivion.  
P. 2. Their holy Faith and Conversation, aught to be considered and followed.  
P. 3. Consideration of their Conquest and Escape out of all their Difficulties here below, is a very necessary motive to our imitation of their holy Faith and Life.  
I begin with the first.   


P. 1. Godly Ministers, when Dead, must not be Buried in Oblivion.  
My Text expressly commands the contrary. Remembrance of them, Natural and Moral, is here required. Naturally, we remember those whom we often call to mind, think of, and speak with ourselves concerning them. For, thinking is nothing but speaking with ourselves. Thoughts be the words of our hearts. Morally, we remember such as we do congruously speak of with ourselves. I mean agreeably to their worth; and suitably to the proper End of our commemorating them. This Moral remembrance, without the Natural, is impossible; and the Natural without this Moral, is at least vain and idle. Remember your Guides, is in effect thus much; Multiply honourable and affectionate thoughts concerning them. Thoughts proper and apt to praise the Gifts and Graces of God in them, and to promote the same in yourselves.  
Our English Translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Participle of the present tense: 
The Syriac, Arabic, Vulg. Lat. & Rhemists; Calvin and Grotius, and (of our own Writers) Doctor Owen and Bishop Lloyd so take it.  But I rather conceive it a Noun Substantive in this place; because the Apostle speaks of such as had been Rulers; not such as continued to be so. He seems to intent the Apostles, Evangelists, and all ordinary Pastors who had led and ruled them by God's holy word; and were now ●t rest from their Labours, and enjoying their Reward. These, he commandeth to be remembered; but not with any Heathenish or Popish Celebrations. These, without the ●east particular deference unto St. Peter; or any ambitious pretending Successors of his. These, with a ve●●y apparent exclusion of all the Tribes, that take on them to Rule without speaking the Word of the Lord. All, that Preach not, o● Preach another Gospel.  
But, be it here observed; it is not only or principally, as Ministers but as Members of Jesus Christ, tha● we are charged to remember these departed ones aforesaid. Their Ministry of the Word, is indeed considered as an Engagement unto the required Remembrance. But it i● their Faith, their holy Conversation and the glorious End of both, tha● are proposed as specially obligativ● thereunto. Insomuch as my Text may well admit a comprehension of all Christians, that have fought th● good fight, kept the Faith finished their Course, and received their Crow● I mean, of such, as, tho' they wer● never called to the distinct Office o● the Ministry, yet in all manner of ho●● Conversation, have ministered unt● our Faith and Joy; as all serious practical Christians do. And, 〈◊〉 whom after their Dissolution, we may assert the things foresaid, in Hope and Charity; (It being not for mortal Worms, to conclude peremptorily, who do enter the heavenly Mansions.) I shall therefore confirm the Doctrine proposed, as so far extended. And advance Considerations which do very convincingly prove thus much; scil. That godly Ministers and Christians, when they are Dead, ought so to be remembered as we have foresaid.  

C. 1. Your reasonable Nature binds you to remember your godly Ministers and Friends deceased. It binds you to converse most in your thoughts with the most noble Objects. But of ●ll Creatures, excepting the blessed Angels, these are the most excellent. They are so in themselves, and so in our Opinion, or rather your Faith. When they were in the Body, you ●●ought them pieces of Heaven, of whom the World was not worthy. You ●alled them the excellent of the Earth; and all your delight was in them How readily did you break from other Company, put off any dispensable Business, and undertake Journeys, otherwise tedious, to solace your hearts with their Converse 〈◊〉 And are they now grown worse for their very Perfection? Are they les● Lovely for their being in Glory? B● they therefore fallen in your esteem because they are advanced unto Heaven? The nearer they be unto their Lord and yours, the farther must they be from all kind thoughts of yours? What hinders, that you cannot more delightfully visit them now when all that is delightful fill them? That you cannot follow them to no worse a Country, than you profess yourselves seeking; and n● more remote, than that you hav● your Conversation in, if you an● true Israelites.  
It is full as easy to think of 〈◊〉 friend at the Indies, as at next doo● And of your friends that be in th● house made without hands, as those ●hat be in any house of your own here ●elow. Wherefore, your own Minds, if you inhumanely resist not ●heir Light and Law, will be a●cending unto these Stars in Glory. And that as naturally as the sparks ●y upward. Or as Men, (impatient ●f herding with Creatures that live ●ut an Animal Sensitive life,) do ●esort for their pleasure unto the possessors of their own more noble Nature. And most Industriously ●nto such of them, as are of most ●nspicuous Goodness.   

C. 2. Your gracious Love of God ●nds you to Remember your godly Ministers and Friends deceased. Love, ●hich is all Religion, is of all things ●e most Imperious. And, of all ●ings to be named, doth most command those Legions of ours which are ●●dest to be Governed, our thoughts. ●endures not wilful Ignorance, or forgetfulness of its Object. It hath ●en named very justly, the matchless Art of Memory. Ubi Amor, ibis' Oculus. If the Love of God prevail in your Hearts, it will carry your Minds, and keep them where he is▪ It will turn the stream of your cogitations, and hold them toward Heaven. The Heaven, in which He is not without his Children with Him. Without the Souls of the ju●● made perfect; who behold his face i● Righteousness, and are satisfied with his Likeness. Every one exulting in that triumph about Him, My God i● mine and I am His. And is it possible, think you, to Love this Father and not Love these Children of His to Converse with Him, and to forget them! with a neglectful Oblivion of them, to hold an acceptabl● Communion with him!  
The beloved Disciple tells us unlimitedly, concerning all his Family on Earth as well as Heaven; Eve● one that loveth him that begat, love● him also that is begotten of Hi● 1 John 5.1. But what Children of h● can we Love, if we 'Slight the very best He hath! And do then regard them ●east, when we conclude them to have most of his Image, Likeness, and Complacence.   

C. 3. Your continued Relation unto godly Ministers and Friends deceased, ●inds you to the Remembrance of them.  
Sirs, you have been often charged ●ot to look upon yourselves too abstractedly; but to consider your ●elves as Members of a Community. All the World, is, naturally, but ●ne Man and Woman's Children. The Church above and below, is but one Family. Besides, as you cannot be ignorant; the great Lord of this family hath pleased, yet nearer to ●yn you, and those ● speak of. To ●ut you in particular endearing Relations unto them. Your Ministers, ●ow in glory, were, some of them, our Fathers, and begat you in Christ. Others were your Nurses, ●nd fed and nourished you in his ●aith, after your New Birth. Your godly Friends, were (full often) the Ministers of God for good unto you, in things Temporal and Spiritual. Brethren, you were all; Companions, and mutual Benefactors: serving one another in love. Now fain I would know, what you think! Doth such Relation signify little or nothing? Or, if it doth, was the Relation, and its Obligations too, dissolved at their Death? In the language of Practice, too many do so speak; but you cannot so think. What! Doth Death separate from God and Christ? Away with that frightful thought! Dead Saints be God's Friends. He calls Abraham his Friend, many hundred years after his decease. Dead Saints be Christ's Friends also. He saith concerning dead Lazarus, Our Friend sleepeth. Now, are they still related to God and Christ, and yet cut off from you? Dreadful imagination! But if, as it is most certain, the Relation is immortal; and stands in full force, what then? It follows evidently, that, as sins against Relations be the most aggravated; forgetfulness of glorified Friends is a sin against everlasting Relations. And the guilty do in a very ill sense, Forget their own people, and their Father's house.   

C. 4. Your Gratitude binds you to remember godly Ministers and Friends deceased. The Apostle, and all the Churches of the Gentiles, owed thanks unto Aquila and Priscilla. And own you not any unto these, that have been your Helpers in Christ Jesus? If you do, Contemptuous forgetfulness is a sorry payment.  
Let it not offend, but excite to farther enquiry, such as may doubt the truth of that which follows.  
I cannot but think, that our godly Friends in Heaven do much more Love and Remember us now, than when they dwelled in this cold and dark World. Their Love of God is now incomparably greater than before. And why not the Love of all his Children, proportionably greater? Their Memories now are perfected. And how then should they forget the Brethren they but lately knew, and delighted in? Their Souls, by entering Heaven, receive an amplitude that we can little express. And they can there remember us, without diverting their minds from God. Yea, and be it heeded well; their Enjoyment of God above, as ours here below, doth not only Admit, but Require, affectionate thoughts of his Children. Our Prayers here are amiss, if in them we forget our Brethren above, (as shall be afterwards shown!) And their praises above would be amiss if in them they forgot us, their Brethren below. The reason is obvious; the King of Glory will be honoured and loved, by the honour and love of his Servants, for his sake. And gives law unto those in Heaven and Earth too, that they love each other as themselves. Those in Heaven, do fully observe it. The greater is our sin and shame, that we are so little won by their admirable kindness: For,  
Upon the supposition of this their kindness and mindfulness of us, this will be granted by all; To be unthankful, is to be ungodly. And they are the most ungrateful Creatures on the Earth, who live forgetful of their Friends in Heaven. Being that ingratitude unto the greatest Lovers of us, is the worst that is possible to be in us.   

C. 5. Your Character binds you to remember your Godly Ministers and Friends deceased. You are Believers, are ye not? If so, the Spirit, that can neither be deceived nor deceive, describes you as persons Come up unto the Spirits of just men made perfect. Heb. 12.22, 23. Believers, while they are in the State Militant, are took into the Society of their Brethren in the State Triumphant. They are come unto the City of the living God, the Heavenly Jerusalem. They are made free Denizens and spiritual possessors of it; their Conversation is in it. They are come to the innumerable Company of Angels, in that City. Not to this or that particular Tutelar Angel, but to the whole Company. Not come to them, with their Prayers, as is the way of Romish Idolaters, who wildly worship the Servants, to the reproach of the Lord. And against the Servants own holy Will. Worship me not, saith the Angel to St. John; I am thy fellow Servant and of thy Brethren. They are come to the Angel's Society; who are gathered into that one Body, whereof Christ is the head. They are become Fellow Members with them, and have a Communion in service with them. Angels rejoice in their good, and minister to it; and they rejoice in Angel's Blessedness and Glory. Nor is this at all Incredible, or Wonderful, if it be considered that they are come unto the very Lord of the foresaid City. Unto God the judge of all. Come into a state of Filial favour with Him. Have Access unto him, and the Throne of his Grace, with sweetest liberty and boldness. By means whereof, they come also to the Spirits of their Brethren made perfect. Being admitted thus to their Father, they are admitted unto all their so dignified Brethren about his Throne. They are come to the Spirits of the just made perfect. The Dream of Spirits of just men departed, and not made perfect; but sent to Purgatory to be refined; was never in the Apostles Head. He knew none but perfect. And unto the Society of all such, he declareth Believers access. Unto them, Believers, all, come. Not, ●s to Objects of their Worship and Invocation, or Mediators of Intercession. That were wretched Blasphemy towards God, and Injury unto them. They come to them in way of Friendship and Communion with them. With them, who in their separate state from their own Bodies, do hold Communion with God, and Christ, and all his Mystical Body. With Christ's Members on Earth, as truly as those above in Heaven with them. Loving, and loved of all. A learned Man's words upon this Text, are memorable. We are said here to come unto the Spirits of ju●● men made perfect, in those actings 〈◊〉 our minds wherein Evangelical Communion doth consist. And this require● that there be like actings in them without which there can be no suc● Communion!  
This being supposed; what mus● we conclude of Souls estranged from their godly Friends departed? Wh●● very rarely afford unto perfected Spirits, one serious and steady look o● their thoughts. Who are far from taking it for their Duty, and making it their practice, to have the● in their minds. And in the affectionate Memory, due unto such a Society. The lest we can say is this: ●uch Christians do foully blot their ●ames, and fall short of their Character, and live not up to their Estate ●nd Dignity.   

C. 6. Your Faith binds you to remember your godly Ministers and friends deceased. I had almost said, 〈◊〉 necessitates you. But of that, ●dge ye yourselves, when you have considered what follows. Faith, ●ou must needs know, is the evidence of Persons, as well as of Things, ●ot seen; not seen by Eyes of Clay. ●t were a sorry business, if it were not 〈◊〉. For it is only for the sake of Persons, that we do or aught to va●e any sort of Things. But it is out ●f question; the Eye of Faith sees Him that is Invisible, Heb. 11.27. ●he Life of Faith, is fellowship ●nd Communion with the Divine Persons, 1 John 1.3. Say then, I ●eseech you; Can Faith see the Father of Spirits, and hold Communion with the Father and Son; and not with them that stand continually before his Face, and nearest his Throne? The same Eyes of Flesh that see the King, see his Attendants that surround him. Why should not the same Eyes of Faith see th●● Spiritual King, and his Attendants King's Children at greatest distance use to have considerable Acquaintance and Friendship with the nea● est in their Father's Court. Wha● should hinder yours with your glorified Brethren, if indeed you hav● it with their Father in Heaven.  
Let me tell you, Sirs; the Go● of Heaven, is a Lord of most numerous Hosts. The Father of Spirits is not to be conceived of, as Childless. Nor the King of Glory, as sitting on a Throne solitary. Or dwelling in a thin Court. There is n● such God in Heaven, as is without his thousands, and ten thousand time ten thousand Spirits ministering unt● Him. And, all, as spectable, as visible unto Faith, as He himself. Al● so near unto him, that one would ●hink it impossible to see Him, and ●ot see Them. All so like to Him, ●nd so beloved by Him, that contempt of them is no small contempt ●f Himself.  
The plain Inference then, is this. The Faith of living Saints faileth, before their Memory of the dead ones ●oth so. And the reason why we ●o not more by Faith live with them, 〈◊〉 because we do not by Faith live ●ore upon God. For a right Remembrance of Him, is inconsistent with the Forgetfulness of them, so ●ear unto Him!   

C. 7. Your Interest binds you to Remember your godly Ministers and Friends deceased. The interest of ●our Grace, and the interest of your Peace and Comfort doth bind you.  
The Interest of your Grace. Need ●ou be told the Efficacy of Company? You have your glorified friends in ●our company, as oft as you have them in thoughtful memory. And of such their company, great is the double force: To wit, the Natural and the Institutive. For, naturally we follow admired Examples. There's not one mind of a thousand, but receiveth impressions from them; just as Wax receiveth the figure of an applied Seal. Besides God hath ordained a Communication of Qualities, from chosen Associates. He that walks with the wise, shall be wise. God hath promised illapses of their Wisdom, into them that choose and hold their Communion. It cannot be therefore, but we must derive into us their heavenly Dispositions, if in our thoughts we converse much with our heavenly Friends. We must derive of their Love of God, Contempt of this World, etc.  
The Interest of your Peace and Comfort, doth no less oblige you. That which serves your Grace, doth in so doing serve your Peace. But not alike, all. Nor scarcely any thing so immediately and sensibly, as sleep and pious thoughts of glorified Friends. Which will soon be but of question, if you use but a ●ittle consideration. If you think a ●ittle, what a refreshment it must ●e to be took now and then out of ●n Hospital of sick and crying Souls ●r a Bedlam of mad and ranting ●nes, into an house wherein all are ●erry and wise. Alas! what is this World, but a mad Bedlam? What is ●he Church on Earth, but a very Hospital, wherein no one is perfectly tured? What is Heaven, but the College of all Souls without sin or sorrow? To retire in our minds from ●he Bedlam and Hospital, into this College. To leave a while the objects of our Grief, and go and entertain our thoughts with them who have none but of Joy. No words ●an picture forth the sweetness of ●his: Which is then always, and ●hen only known, when tried. I mean, solemnly; not in slight and ●nelaborate thoughts.  
They are therefore their own Enemies, who bury in forgetfulness their deceased godly Friends. They rob themselves of not the least means of Grace and Peace: Wrong their own Souls, and that in their greatest Concerns. Averting from so sovereign a course, both to Refine and Revive them.   

C. 8. Your God's Commands bind you to remember your godly Ministers and Friends deceased. In my Text he commands, as you have heard, Heb. 6.12. He commands you to be followers, imitaters, of them; and consequently (I hope) to remember them. For Copies forgotten can by no means be imitated; or used for Examples, as is required, Jam. 5.10. All the Texts that set forth the state of departed Saints, have so many commands going with them of your Remembrance contended for. You cannot think, that God leaves you at liberty, whether you will take and improve his Revelations, or no. Or, that any holy improvement can be made of the same, while left in Oblivion. Waving all others, I will singly propose that one Text more, which I conceive extraordinary.  
Heb. 12.1. Seeing we also are compassed about with so great a cloud ●f Witnesses; let us lay aside every ●eight, and the sin which doth easily ●eset us, and let us run with patience ●he Race that is set before us. Believers, are here compared to men ●nning a Race. They are exhorted ●o the means of running it, so that ●hey may obtain the prize: To wit, ●y laying aside weights, and sins, and exercising Patience with Diligence. ●hey are encouraged so to run also. ●ncouraged by Witnesses given ●hem; a cloud, or great number of ●hem; and this number placed ●und them, encompassing of them. ●hese Witnesses, are the Saints gone ●efore us to Heaven. Their Testimony is either of that which we do, or of that which we ought to do. As in the Races to which the Apostle alludeth; those that did run used to have many Friends looking on them; and encouraging them; by testifying, either that thus they had done, or thus and thus they might and ought to do. In like manner, all the Saints above, do as it were stand looking on us. Not in proper Speech, or intuitively; we have no such Dream. But upon Scripture-record, they do still stand round about us. And are by their Examples, for that purpose recorded; encouraging us in our Christian race. Ready to testify, how we acquit ourselves. Though dead, yet they in a sort see, speak, and testify. By their richly rewarded Duties, they testify to the wisdom of our most costly ones. Those for which we are thought to be beside ourselves; and are most inhumanly dealt with by our Adversaries. They are ready also to testify what may be done in every case, by us. Principally this; ●hat Faith will carry sound Believers through all their Duties and Dangers. Upon many occasions we fall into ●ontest with ourselves, and dispute, what is best. To go back, or to go ●n. And in a Wood, and lost, we ●re. Now these holy blessed Friends of ours encompass us. And their verdict they do from the Holy Scripture History give us. Testifying still ●gainst the frauds of all Temptations; ●gainst the folly of all our distracting fears; and unto the Duty, Safe●y, and sure Victory of persevering Faith. By consequence it must be the Will of God, that, in all our Trials, we ever and anon consider the Eyes of these excellent Persons thus upon us. And their Testimony, as hath been said; that is ever upon the side of our Duty. That we do so consider and lay this to Heart, as to turn it unto our motive encouragement. And a provocation to put forth the utmost of our Spiritual strength. Whereby alone we can answer the gracious End of God, in vouchsafing unto us this encompassing Cloud, and encouraging one.  
In short; God's Preceptive Will makes a perfect Necessity. And this his Will is revealed, for the remembrance of Saints deceased! So that his Fear cannot be duly before your Eyes, when these Persons are not duly kept in your minds.   

C. 9 Your God's promises do bind you to remember your Godly Ministers and Friends deceased. Know ye not, that he hath promised an honourable and lasting Memory unto his righteous Servants! And that Memory to be among yourselves; the only persons Qualified to bear it. Now his promises speak that Will of his, that is the Rule of yours. If you Consent not to it, you Oppose your God. If you but Consent to it, with an Unoperative and Ineffectual Will; (Sola voluntas est cadaver, Scalig.) that is, as if you Consented not. If you Consent entirely, you remember those we speak of with sweet memory. And by that Practice ye fulfil the divine Promise. Add hereto; God hath honoured this gracious Practice, with considerable Promises unto such as hold it. The very promise of dwelling in his holy Hill, is made unto such as honour them that fear Him. And 'tis a wonderful mistake, if any think it made to such as honour them, but for term of life. Such as honour them here, as the Excellent of the Earth; but cease to honour them at all, when God honours them most; taking them to Heaven as ●udged to be too good for this World. ●f this Promise then be a cord of Love, wherewith God draws us to ●he Honour and Love of the Saints in Light; as well as of the Household of Faith; what must be inferred! They break it daringly, (do they not!) as many as Love and Honour Saints, but unto their Deaths. Accounting themselves to have done their last Office indeed, when the have followed their Corpse unto the grave's side. Giving the grave th● Victory over all their regards unto them.   

C. 10. Lastly, Your own Prayer and Promises bind you to remember your Godly Ministers and Friends deceased. A word shall serve in th● plain Argument.  
You pray that Gods will may 〈◊〉 done by you and by others on Earth, 〈◊〉 it's done in Heaven. As there it 〈◊〉 done, by all the Spirits about th● Celestial Throne. But how profanely must you thus pray, without some very lively thoughts c● those Spirits, and of their Obedience? Without which it is as if yo● prayed plainly, that his will may b● done by you like you know not whom and as to manner, you mind n●● how.  
Your Prayers all, are full of vi●tual promises. Praying that yo● may, you do constructively promise that you will labour, to obey God as the Heavenly Host do. Consequently, that you will well consider them, and their performances. Even with the accuracy and frequency of those, who set themselves to imitate greatest Exemplars. And is it a trivial thing in your sight, to lie unto God And that in your very prayers! Or do you not so, if you exercise not your minds in the foresaid consideracy of your glorified Friends.  
Other considerations might be added; but I will hope, what is said hath enforced your Belief; and raised in you full purposes, of Obedience, unto this Truth.  
Granting that it hath so done, some may ask, what will the Belief and Obedience of it make for Edification. Urging, that this remembrance of Godly Ministers and Friends deceased, is a subject they have rarely heard preached. And, notwithstanding all the caution wherein it is expressed, it is one very liable to be abused unto Superston, etc.  
I answer. If indeed it be a Trut● the less it hath been insisted on, th● more it ought now to be insisted or And must not be kept from all People, for fear it should be abused b● some. I have convincingly prove it to be a Truth. And one, who●● faith and regular Obedience contr●butes more than a little unto th● love of God; unto the life of Faith unto all Grace and Consolation. which I must believe, is to Edify. Neve● theless, I acknowledge its use unt● Edification, to be more manifeste● in the sequel of this Discourse Wherein are set forth those hol● things, whereunto the foresaid R● membrance is an Antecedent, bot● most Conducive and Necessary.  
Wherefore I will but briefly suggest a few Inferences from this fir●● Doctrine, and proceed unto a second.   

I. 1. The best of this World, must ●ave it. In Death's War there's no Discharge. The Prophets and Apostles ●re dead. John the beloved Disciple, is not left behind.  
It was the advice of a Heathen; Reckon your best friends as least durate things. And it is the Sentence ●f holy Scripture, the Body is dead because of Sin, Rom. 8.10.   

I. 2. God honours them in their Deaths, that honour him in their lives. ●nd that here, where they have honoured Him. For, as He commands ●●e Church above, honourably to receive ●hem; 
So Chrysostom Clem. Vatablus. Menoch. and Lud. de Dieu (in loc.) construe the Text.  He commands ●e Church below, honourably to remember 'em. ●e will have their ●ames shine here, as ●ell as their Souls ●ere. Abel, so long ago murdered, 〈◊〉 to this day most honourably mentioned, Heb. 11.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being dead, he is yet spo●en of, with renown immortal.   

I. 3. Every Believer hath a Jacob 's Ladder. I mean, he hath that, whereby he can in his Thoughts ascend the Heavens; and Spiritually view his glorified Ministers an● Friends there. In his mind he ca● see where they are, what they are, and what they are doing, (as we shall hereafter show.)   

I. 4. Sorrow for godly men deceased ought to be moderate. For we are t● remember them honourably, and fo● imitation; not scandalously, to o●● distraction. True, we may, a●● ought to mourn. When Lazaru● died; Jesus wept. But we may n●● sorrow unmixedly, and as without Hope. The Israelites mourned n●● so much for Jacob, as the Egyptians did. The grief of Saints, mu●● know its bounds.   

I. 5. Although God be to be reme●bred by us principally, he is not to 〈◊〉 remembered only. For he command● us to remember his and our ho●● Friends, that are in glory attending him. Remember your Father; but ●orget not his Children, who carry ●ost of his Image and Likeness on ●hem. Remember your Redeemer; ●ut forget not those his Redeemed, ●n whom his Love and Power shine with greatest Lustre. Remember ●our Sanctifier; but forget not his most Sanctified ones.  
I conclude with a saying of one acquainted with God above thou●ands: He never knew a heavenly conversation, that pretending to know God alone, hath no converse with his ●oly ones that attend Him; and doth ●ot live as a Member of their Society ●n the City of God; that doth not with ●ome delight behold their Holiness, ●nity and Order. But, as it is time, 〈◊〉 proceed to my next Observa●●ion.    

D. 2. The holy Faith and Conversation of godly Ministers and Friends deceased, must be considered and followed.  
So the Text, in terms most plai● Fellow their Faith; to wit considere● by you. And that Comma, considering the end of their Conversation imports evidently a command to follow it. For the sake of these, wa● the remembrance of their Persons fore required. Which, without th●● use of their Faith and Conversation would be to little purpose. B● it considered therefore strictly;  
1. What this Faith is.  
2. What this Conversation. And  
3. What the Reasons for our considering and following both.  

1. Faith is considered as Objectively taken, or Subjectively. A the first, it is the truth of the Go●pel by them held. Viz. 1. Th● Gospel-History, of the Primiti●● Friendship between God and Man of the Enmity raised by the first si● between them; and of the Reconciliation made by the Son of God 2. The Gospel Offer and Invitation of Sinners unto Grace and Salvation ●y a New Covenant; one of admirable Promises and most equitable and gracious Demands. 3. The Gospel-Rule and Directory for the Worship, ●nd the whole Walk of all embracing ●nd entering that Covenant. This History they Credited; this Offer ●hey Accepted; this Covenant they Entered; this Rule they Followed, subjectively taken, their Faith is that ●race of God in them, whereby ●hey so received the Gospel. Now ●his grace of Faith, is either general; ●nd so 'tis their Assent and Consent ●nto all God's Revelation as perfectly true: Or special; as it relates un●o Christ Jesus, the sum of all God's Revelation; and so it is their acceptance of Him in all his Offices, as Teacher, Saviour, Ruler. The departed Saints we speak of, had a Faith, which was unto them instead of Possession and Sight. One that made things said by God, as credible as if they had seen them with their Eyes. And things promised by God, as comfortable as if they had had them in their hands. I would be understood of the Truth, only, not of the degree of Credibility and Comfort. They had also a Faith i● their Hearts, which was unto them a Marriage Knot; whereby they joined themselves unto Christ Jesus in everlasting Covenant. Resigning themselves to him, to be Taught, Saved and Ruled. Committing themselves to God's saving Mercy lodged in Christ's Hand: And submitting themselves to God's governing Authority lodged in the same. This Faith of theirs, in both acceptations, is that which we are to consider and follow.   

Conversation, is the way and course of humane life. Respectively of all Duties; towards our Creator, Redeemer, and Sanctifier; towards the Church, the World, and ourselves. And this, as under all Circumstances of our various Conditions, in our Pilgrimage. The way and course of the Saints we speak of, was Holy and Exemplary. Through their Faith in Christ working by Love, purifying their Hearts, conquering the World, and chase the Devil, they sincerely and perseveringly glorified God. They held Communion with the Father, Son, and Spirit, in Faith, Hope and Love; in Worship and Obedience. They loved the Church as Christ's Body; served it and sympathized with it, as members of it. The Unregenerate World they pitied, and spent their days in pains and prayers for its conversion. Their Hearts, that is, Themselves, they kept with all diligence; preferring always the man above the Brute, the Soul above the Body. In a word, their life was an Exercise of Grace; a Warfare against Corruptions and Temptations; a putting of their Talents to Usury, and merchandizing to and for Heaven. All their days, were Humiliation-days for their Sins, their Own and their Relations; and Thanksgiving days for their Mercies and Hopes: They walked after the Spirit, and not after the Flesh. And this their walk, is that their Conversation, that we are called to eye and to imitate.   

We shall briefly inquire the Reasons for this practice. To wit of our considering the Faith and Conversation of our glorified Brethren. And of our setting ourselves to transcribe both. Our own vanity, is apt to charge the Divine Wisdom foolishly, for commanding it. And to ask, Unto what purpose is this our cost and pains? Being we have the perfect rule of the Gospel, and of our Saviour's own transcendent Example.  
St. Austin's word is of great weight. WHY God commands any thing, I need not trouble myself, He will look to that. Let me ever look well to WHAT he commands. Whether we see them or no, there are infinite reasons, for every thing God requires. But yet when those reasons are obvious, their use is rich and various. Of the Practice foresaid, I shall therefore point out a few such as are most clear and apparent.  

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

R. 2. This Practice doubles our help to the Life of Faith and Holiness. The Instructions and Precepts of the Gospel are a blessed Help. But not all, that we need. Who feels it not? After that we have heard our Master's best and brightest Doctrines, we need our Fellow Servants instructive and motive Examples. Which are indeed the most instructive Comments to the understanding of them; and most motive Encouragements unto the obeying of them; as Experience certifieth. By what is here said, no disgrace is cast upon the Gospel. 'Tis merely from our own dulness, that we need superadded Examples. And the shame of that want, rests singly upon our own Head. While in the mean time, unto God belongs the glory of the additional Mercy.  
Admirable Mercy! For the Gospel shows us but the Duty. But the Example of deceased Saints shows also the possibility, of living by Faith and in Holiness. Because, what has been done, may certainly be done again. We are emboldened to believe we may so live, when we consider others to have lived so. And let it not startle you, if I say this: Jesus Christ's own Example is (in this one respect) a much less encouragement, than one of his least and poorest Servants. For it doth not nearly and immediately so teach the possibility of the foresaid Life, as his Servant's example doth. A Soul under Temptation exclaims, that, be it ever so necessary, 'tis altogether as impossible, to live by Faith in this World; and hold a rightly ordered Conversation in such a Catholic Sodom. Go you and tell him, that the Son of God did live by Faith, and fulfil all righteousness even in this World. He shall reply upon you, that it is a wild inference, that he may, because the Son of God did so do. He shall tell you, Christ had none of his sins in him; and he has little or none of Christ's strength in his dejected Soul. Christ had all created and uncreated holiness, and might well overcome World and Devil; but it were a wonder if they should be overcome by him, a weak and sinful Dust. He shall ask you, what Logic of yours it is, that thus argues? An Angel slew an hundred thousand Enemies; therefore a Worm may slay as many. But, on the other hand; tell you this bruised Reed, that yonder in Heaven be multitudes, and many of his own Acquaintance, that were Worms as weak as himself; as tempted as himself; and many a time as dejected as himself; who did, nevertheless, keep the holy Faith, and finish their holy Course, and win the Crown of Righteousness. What then? Why then you do bind his contradiction hand and foot; and it is odds but you cast out his despairing Spirit. To be sure you silence him; and very probably, you make him by and by to speak Evangelically. And to fall to chiding of his legal self; and counselling it in David's Rhetoric. Why cast down O my Soul, why disquieted in me? Trust in God. For I, even I, may yet Praise him who is the health of my countenance and my God.  
And now I ask. Should such a Tower of David, such an Armoury as this; whereon there hang a thousand bucklers and shields, for tempted despondent Souls; should such a practice suffer disuse? It would be unspeakable loss to the whole generation of the righteous. But, blessed be his excellent name; He that delights of bruised Reeds, to make polished Pillars, in his Temple; and of smoking flax to make burning and shining lights; He is more wise and kind than to admit it. Glory be to him in the highest.   

R. 3. This practice doubles the glory of God, from the Faith and Conversation of Saints deceased. If I may so speak, God had from themselves one crop, Or tribute of glory. And would have had it, tho' no eye but his own, had seen their Faith and Conversation. Tho' no mortal man had observed and followed them. But now, now that Faith and Conversation are not buried in Oblivion; but are lifted up, and draw men after them; behold a second crop, another tribute springs up! So fruitful do living Christian's Meditation and Imitation make them, that it may be said of deceased ones, much like as of Samson. The Praises they bring unto their God in their death, be more than they which they brought in their life.  
Can therefore any Lover of God, be without a deep sense, of the reason of this practice? Or need to be farther told; that he who hath made all things for his glory, hath required this practice for the same? Here I must believe that none are Blind, but those that will not see.   

R. 4. This Practice doth likewise add unto the joy of Saints deceased. Heaven, is the element of Joy. There's less water in the Sea, and light in the Sun, than Joy in Heaven. But we are generally taught, that the Inhabitants have various degrees; even after the Resurrection. However it be, it is this only that I would here propose: viz. Of their Joys in Heaven this must needs be one, that they did in their measure, glorify God in their day upon Earth. And, if they have knowledge of it; it must be another Joy, to have their Faith and Obedience live, and bear fruit, after that they are transplanted. To have their old Graces and Duties, for many years after, to edify their Brethren and glorify their Father.  
And why we may not conceive them soon to know it, when it is so; let them say that can! I cannot. With humble submission, I conclude that they are informed of it, when the matter of their Joy is obtained. Whether the holy Angels give them notices; or what way they receive the same, I take not on me to determine. Some have thought, that this is true concerning men Damned. Such whose Errors are remembered to the diffusing of their enmity and malignity, after their death; they have proportionable increases of their torment in Hell made, presently made; and with full significations given of the meritoriously procuring cause of it. And on the other side, concerning Saints in Heaven, some have presumed this, viz. That such whose Faith and Holy Life, are commemorated, etc. made use of to the edification of the Church; they receive like increases of Joy. As soon made, as the foresaid sinners increases of Torment. Learned men have thought, Jer. 17.10. to make this way. I the Lord search the heart, I try the reins, even to give to every man according to his ways, and according to the FRUIT of his do; and with full certification of the service that is so, of grace, rewarded,  
I contend not, but, to as many as, with me, do suppose this; (which I think no one will pretend an ability to disprove;) To such at least I shall think this reason of good force. Upon the very single account hereof, I dare ask them, Is there not a cause for the commended Practice? If we on Earth have Power, should we not have Will, to add to the Joy of our Brethren in Heaven.   

R. 5. This Practice of good men, exalts the saving grace of God. Grace unto a Sinner, is, and will be an eternal Wonder. Saving grace, even most restrainedly considered, is above all the blessing and praise that can be given it, in the very state of Glory. Abraham himself, even after the Resurrection, will be unableadequately to praise the grace of his own Salvation. The grace that took him out of his misery, and qualified him and brought him unto Glory. That said to him in his blood, Live. That when he was alive, gave him Life more abundantly. And when he wa● Meet, placed him in the inheritance of the Saints in Light. This grac● unto his single Person, will transcen● all his possible conception. But le●● this Grace to him, be considered i● its just extent. As saving him, an● making him an Instrument of savin● many others. In a sense, the Fath●● of thousands of heirs of Salvation An Exemplar unto them. Making his Faith and Obedience, bless● means of grace, unto multitude● Causing generations to call him blesse● Using him, when Alive, and al●● when Dead, as a Co-worker with Go● What an addition is this? Thi● that makes Salvation itself somewh●● more than itself. Yea much more. As to save a man from death at th● Gallows, and to make a King 〈◊〉 him, is much. But to proceed an● to make him the means, of rais●● many others unto Thrones is ve●● much more.  
In a word then. Who can wonder that the Grace of God hath chose this method! And engaged us to consider and imitate, the grace of our Friends departed. His goodness is above the Heavens. And the effects of it, must be like unto it. Therefore he bestows not Salvation passive, without Active: that is, whom he saves, he also makes (instrumentally) Saviour's. And why! but because he will praise his grace, and make it like itself. And so be Glorified in his Saints, and admired in all them that do Believe. He will leave nothing to be said that it might have been done for them, that was not done.   

R. 6. This Practice is unto all the living, a charm of great sweetness to most exemplary Faith and Holiness: For what heart will not strain for the purest faith and most unspotted Life, upon the consideration that God intends it for a Pattern. And commands all its good, to be eyed and imitated. who will or can argue otherwise! I am to be a Copy. I will therefore write fair, as for my Life; and beware of blots and blurs. I am to be a Guide, and be followed. I will therefore make strait paths to my feet; and dread a false step in Doctrine or Manners. I am to speak even when I am dead. I will therefore season with salt every word. And see with great carefulness, that none be found hurtful, or useless. If Posterity follow me, they shall follow Christ. If they walk as I, I will see they shall walk as He walked.  
A sweet and salutary Reasoning; is it not! And who would have been, without such a Charm! If any pretend to be so spiritual, that they can perfect holiness without it; and therefore give God no thanks for it; to speak the mildest thing that can be said, I think that a great Jealousy of their state, is Godly and Necessary.  
Brevity commands me to offer no more than these few Inferences for application of this Truth. Disposed minds may easily farther apply it in their own thoughts, unto its obvious purposes.    

I. 1. What garments of praise are Faith and Holiness! Surely incomparable. Otherwise our Predecessors attire with them, needed not to be so observed, so followed. The Church i. e. holy believers, are called a Bride beautifully decked. Their Faith and Holy Life bear the names of Embroidery, Silk, Fine linen, Silver, Gold, and Jewels. Yea, and are declared to be the End of our Saviour's all-transcending Righteousness imputed unto us. They are therefore miserably Blind, who are contentedly Naked. And as shamefully Naked, who are not thus clothed.   

I. 2. How many are our Ministers more than the Earth bears! For all our forerunners unto Heaven abide Ministers still unto us. Their faith and Holiness, if we are not wanting to ourselves, will be our daily Lectures. We have every day the refusal of them. The King of the Church, for many reasons aforesaid, requires our use thereof. Who then dares say, that Ministers be scarce! O that deaf Adders, and dull and slow Hearers of them, were so.   

I. 3. What need of God's mercy have all his family on earth! All are bound to Remember and Imitate their Brethren in Heaven. Now it is Mercy very great, to be bound to a practice so beneficial, delightful, and honourable, as this hath been shown to be. And of this mercy, who saith that he hath no need! again, 'tis mercy unspeakable, to be forgiven the neglect of so gracious a Precept. Of so kind a Prescription against sin and sorrow. And of this mercy, what an abundance do we all want? I say this upon good warrant; I am jealous that the generality of true Israelites do need a special abundance. Being as to this precept, guilty of above ordinary negligence. The Lord grant unto us that we may find mercy of the Lord in that day; (so the Apostle names the Judgment-day, tho' some critical Heads have construed it of another.)   

I. 4. How unexpectable is sinless perfection in this World? 
Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking off, from the forementioned witnesses and patterns to a more perfect exemplar, Heb. 12.2. Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as enduring— despising— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as now set down, and so having perfected his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence proposed to the exercised as their example and encouragement, hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proportionate or analogize yourselves to him, as in ver. 3. Christ was indeed the Author— in an higher sense, but here I think he is proposed as the most perfect and encouraging exemplar of, through costly and successful faithfulness.  The very Apostles had it not. And this restriction of our imitation unto their Faith, argues that they had not. And implicitly tells us, that they had Errors of Judgement, and Practice that we are to Decline, not to follow. In Writing the Holy Scriptures, they had and professed to have the Holy Ghost's infallible guidance. But at other times, and to other purposes, they never had it, nor pretended to it. No, their own Writings record their Mistakes and Miscarriages. Of the Saints of the Old Testament, there can be little matter of doubt concerning them, the same thing may be said; and this only shall be added. The Holy Ghost commends them unto us indeed, for very useful witnesses and patterns, as hath been before shown, Heb. 12.1. But then, as in way of caution against our Dreams of their Perfection, in the very next verse what doth he? He bids us look off from them all, unto an incomparably more noble and truly perfect one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Looking off [from them] unto Jesus the Author and Finisher (or Leader and Perfector) of our Faith. Jesus that had despised the shame, endured the Cross, and received his blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escape out of all his sufferings; having sit down at God's right hand. Unto this blessed Jesus, in the next verse we are instructed to proportionate ourselves, as some think the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify. Our Nature was sinless under the Sun, in Jesus Christ, but as to us mere men, it is truly said, Adam lost more Innocence and Purity in an hour, than his Posterity will recover to the World's end.   

I. 5. What a reproachful thing, is Universal imitation of the best men! Their holy Faith and Life is all you are bid to follow. To Swallow their Errors, and practise their Sins, is what God and they themselves forbidden you. And is imitating or them in the things wherein they were not themselves. But were more Satan's, than their own men. Wherefore so to do is to comply with Satan, not to conform unto them. Let it also be considered; that to affect and strain to take up their (unaffected) Tones, Gestures, Garbs, etc. is to but ape their Humanity itself. And nothing of an imitation of their Piety. In Children it is playfulness; in Men its Childishness, if no worse.    

D. 3. Consideration of deceased Ministers and Friends escape, out of all their sublunary Difficulties, is a necessary motive to the imitation of their Faith and Life.  
The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render End, is rendered an Escape, 1 Cor. 10.13. Nor doth it express a mere End or common Issue of things. But an End attended with Victory, and deliverance out of things grievous. That the consideration of Saints that are blessed with such an end, is as it is here asserted; is by the Apostle plainly declared. Who maketh it the motive unto the imitation that we have ●●ready pressed. His words do evidently import as much as if he had ●id these following ones. Sirs, it is a hot service I put you upon. Imitation of departed Saints Faith and Holiness, is no easy business. African Lions appear in every step of its way. All the World is in arms against it. Throwing Firebrands, Arrows, and Death. The Devil and his Angels raise their Posse, and do their worst. I know your want, and God directs me to furnish you with a most powerful Encouragement. One, which if you rightly use, you shall walk undauntedly in your most difficult Duty. You shall Run, and not faint. The Swords of them that lay at you, shall not hold; neither their Spears, nor their Darts. Their Arrows shall not make you flee. You shall laugh at the shaking of their Spears. And this so mighty motive, is Consideration. Careful and Curious Inspection, reiterated and repeated contemplation. To wit of your Predecessors glorious Conquests, over a●● that stands against you. And 〈◊〉 their triumphant Ingress into th● celestial and eternal Blessedness One too rich, to be comprehende● by the present poverty of your Understandings. But yet one whereof your little Understanding is enough, both to sweeten a●● the bitterness, and spoil the tempting power of all the sweetness of this world. Keep this consideration, and live; Keep it as the Apple of your Eye.  
For the display of this general position to the weakest minds, I will cast its contents into these four particulars.  

P. 1. Our deceased good Ministers and Friends, were in this world threshed and winnowed as much as our selve● are. Their Escape out of sufferings speaks their fore-endurance of them. Of which their Endurance, it will not be useless to take some good notice. And ever and anon compare ●heir Hardships and our own. It ●s a small Map, in which I must present the World of them.  
Their Souls lodged in as Frail and as Burdensome Bodies, as, ordinarily, ours do. And, as hard to keep in Subjection, and be possessed in Honour. Bodies that were as very Prisons and Fetters unto their Spirits. Whose Weaknesses, Pains, and Deformities were neither few, nor light.  
Their treatment by the World, was with the same malignity as ours is, or worse. It Hated them as much; Censured, Reproached, and every way Injured them, by secret and open practices. One while it bespoke them, as it doth us, in words smooth as butter, sweet as hony-combs. By the sweet Poison of Flattery, designing upon them the worst of cruelty. Assaying by the Lordly dish and sweet milk, to court them unto the fatal Nail and Hammer. Another time it spoke of them as it doth of you, all manner of ev●● Poured out Curse and Bitterness breathed out threaten and slaughter. Trying if it were possible to frighten whom they could not flatter out of God's way.  
Their Temptations by Satan, were no less than our own. Are we pestered with his Suggestions, Persuasions, Instigations? So were they, as they have oft complained unto some of us: and unto God, in the hearing of all that worshipped with them. Do we find that he subtly suits his temptations unto our Ages, our Tempers, and our Conditions in the World? We are vain if we think he did otherwise with them. Doth he assault us ofttimes in temptations unto sins, from which we think ourselves most safe? No question but he so assaulted them. In a word; All his Logical fallacies, all his Politic wiles, all his Military stratagems, were used against them as surely as they are against us. How many have told us their Temptations unto Atheism, Blasphemy, Despair, Murder, Self-murder, and what not?  
Their Afflictions from God, were such as ours do not appear to exceed. Understand me of Afflictions upon Soul, Body, Name, Estate, Family, Friends. From his hand are all; are they not? By whomsoever they are Executed 'tis by him they are Ordered. And that as to the Sort, Degree, and Duration of them. Now, can you answer me? Which of your Souls doth God exercise with more Griefs, Fears, & Anguish than he did theirs? Who of you have Bodies more acquainted with the Stone, Colic, and Strangury, Fever, Consumption, and Palsy, than theirs were? Who can say his Name is more Laden with reproach, than their Names used to be? Or that his Estate hath been so torn from him, as none of theirs ever was. Or, that Providence never made any of their Families such Hospitals, as it hath made his. Or so parted any of them from their Lovers and Friends, as it hath parted him. Many indeed are the afflictions of the righteous in this World. But not more than those of the righteous before you, were, who are ascended into the World where none are.  
Their Indwelling Sin, was their perpetual troubler, as ours is. And found them as much to do, as ours findeth us. Held them in continual warfare, as ours holdeth us. They all had Sin, and felt Sin, and lamented Sin, in all and every part of them. As wormwood hath bitterness in its Root, in its Stalk, and in its Leaves. Their Minds had abiding Unteachableness; Wills, Untractableness; Consciences, Unsensibleness; Memories, Unfaithfulness; Affections, Unorderliness; Imaginations, Unruliness. That which came into them, when their Souls came into their Bodies, never perfectly left them till their souls left their Bodies. All days of their lives therefore, their Faith was weak, Hope infirm, Love i'll. Many a trembling hour they spent, in fear that they were but shadows and empty shows of Faith, and Hope, and Love, that they had. In fear of their being Graceless; yea (and what is worse) past the day of Grace. Being Unreconciled to God, yea, and (through deadly delay,) Unreconcilable. Many have so feared; and all have lived exclaiming, O wretched Man that I am who shall deliver me! Such fears, simple souls do think to have been no ones bitter Draughts but their own. But I tell them, they cannot answer me this question: To which of your friends in Heaven can you turn, that hath not drank them! Again,  
Their Loads of Actual Sin pressed them down, as sorely as ours do press us. My sin is ever before me, was the perpetual cry of one of them. Are we Burdened with our sins, their Aggravations, and th' it Demerits! they were so, with theirs. Their sins against Law, against Gospel, against Conscience. With their Aggravations by their Multitudes, their Kind's, and their Circumstances. With their Demerits of outward; of inward, and of eternal and extremest punishments. For these, God knows what were their sighs, and their groan were not hid from Him.  
Their mixtures of sin in all Natural, Civil, and Religious things, did foul their faces with weeping. Think you that it is a peculiar sin, or grief of yours; in a great degree to Eat, & Drink, to Buy and Sell, yea to use the holy Word and Prayer, from selfish Principles and to selfish Ends; not Purely from Principles, and unto Ends Heavenly! your mistake is gross. It was the common sin of all your friends in Heaven; and the common grief of all while they lived upon Earth. Ardently all desired; but no one ever attained unto sinless purity; no, not in any one of their paths, Phil. 3.12, 13. 1 Joh. 1.8. Jam. 3.1. In every motion of Nature there was much of Corruption. In every Secular thing most lawful, there was what was Unlawful, In all holy things, there were Iniquities. And for these, went they mourning all their days.  
Their long unaccomplished desires, and unanswered Prayers, made their hearts sick an hundred times. Ours, be a sword in our Bones, that we are prone to think did never cut any other Souls. But it is without any colour of Reason, that we think so in our haste. It is very well known, God used to make our Predecessors wait, as long as He makes any of us. And as frequently they cried, as we do now cry, How long wilt thou forget me, O Lord, for ever? Mine eyes fail while I wait for my God. I am weary of my crying, my throat is dried. For day and night thy hand is heavy upon me. O God, I cry in the day time, and thou hearest not.  
To conclude this particular; The sorrows of death compassed them, as they compass us. Great was their consternation, in the prospect of their Dissolution! Unto which, all their great Grace could not reconcile their reluctant Nature. With fearfulness and trembling they felt the King of Terrors entering, and pulling down their Tabernacle of Clay. Laying their Earthly House in the Dust. Turning their Flesh into rottenness, and sending it out of the sight of man into darkness. Have we our terrors? they were not without theirs! Of some, and those extraordinarily sanctified, it is credibly reported; that very Fear was their Executioner. And they died for fear of Death. Of others, I pray bethink yourselves; how was it that you saw them lie gasping on their Beds? and heard them rattling in their Throats? and observed them to take the breach of the strings of their Eyes and Heart? 'Tis impossible here to say all; and hard to me, not to say too much. But I proceed.   

P. 2. These very Souls thus winnowed, are gloriously escaped out of all these evils. So the Text saith, expressly. And so the whole Scripture, so brightly, that all are Believers except such as are not Christians. To quote the obvious Texts, would be to recite a great part of the Bible. Let that one which I produce recall others unto your remembrance. Rev. 14.13. Blessed are the dead that die in the Lord. An illustrious Maxim! in few words declaring, man's great End or Aim; which is blessedness. And man's only way unto the same; which is by dying in the Lord, or in the Faith of Christ Jesus, after living in him by Faith. This Maxim, St. John had from Heaven. And this he was bid to write, for the use of the Saints on Earth. And this he telleth us, is confirmed by the Holy Ghost. Yea, saith the Spirit, that they may rest from their labours, and their works do follow them. In which confirmatory reasons, we have these things asserted. scil. 1. That before their death in the Lord, these Saints had labours, and works for him which were hard. Such, as to be exempted from, was a part of blessedness. 2. That at their Death they were exempted from them. And now lived no more in Sweat, much less in Tears. 3. That with freedom from sufferings they now received God's Rewards of their Obedience. His rewards of Grace, which are like the Donor; beyond comprehension, and objects of eternal wonder. Their works do follow them. That is, the immense reward of their slender work. The eternal reward of their short work. The far more exceeding and eternal weight of Glory!  
This argument flows with Milk and Honey; stay we and feed a while hereon. Think pleasantly of what is proved so evidently. Saints, raised out of the Valley of Tears, are lifted up into the Mount of Joy. Wherein no Eye ever wept, or Breast sighed, or Tongue complained. Or ever had cause or occasion so to do. Wherein, neither the World, nor the God of this World could ever give trouble. For Satan's Vassals cannot reach it. And he and his Angels were long ago cast far enough from it. Wherein, the Immortal Father never gave a blow to any Child; or took from any the Kisses of his Mouth, sweeter than Wine. Wherein sin, the most hateful evil, hath no more place than the Devil, whose work it is. But the perfect purity long desired, is fully enjoyed. Wherein, no one sinful, or mixed and imperfect act, ever blemished the holy state. Wherein no Hope is ever delayed one minute; nor ought is desired, before God's will is that it should be possessed. Wherein there is no Doubt, or Grievance of Life; nor any Fear, or Possibility of Death. Wherein, we do all know, all things are better than any of us upon Earth can know.  
For we know, that when Saints enter the House made without hands, they presently take possession of all the Goods. And who can know, till he goes up and sees, how many and how rich they be? Indeed the holy Oracles, do warrant thus much to be said of our good Friends that are entered there.  
They possess blessed Light, One, in comparison whereof, their former knowledge was but a less thick darkness. The open light of the Sun, vastly exceeds a few Beams strained through the crevice of a Wall. And no less doth God's manifestation of himself above, exceed that which he affords his Church below. Neither is there any compare between the strength of a glorified Eye, and of an imperfectly sanctified one. Unto glorified ones, the deep Fountains of Wisdom and Grace are laid open. The riches of Goodness, the beauties of Holiness, the glories of Power are manifested. The Embroideries of Providence are unfolded. 'Tis not easy to name, what God doth hid from 'em. For why? He himself is All in all. And, this we know, They do see him as he is! Wherefore necessarily,  
They possess blessed Love. So argues the infallible Teacher. We shall be like him; For we shall see him. God is love. And sight of God, turns us into flames of Love. Such are our glorified Friends, like unto the blessed Angels. Ever receiving the highest love, that God confers on finite Creatures; and giving back the greatest love, that God can have from their glorified Powers. Upon earth, the Fire of their Love was a little Spark; it is now a Mount. That spark, (as Kitchen-fire,) often languished; almost expired, for want of feeding by proper Considetations But in their present Mount of Celestial fire, there is no variableness or shadow of change. The Divine glory so holds their Eyes, and heats their Hearts. So, that their enamoring Thoughts are never interrupted; and their inflamed Affections never abated. Certainly therefore,  
They possess blessed Life. Valere, vita est. To be Alive, is to be in fullness of Joy. And where is that fullness but in Love? Where is Water if not in the Sea? Where is Light if not in the Sun? Where is Joy if not in Love. Light doth not more naturally kindle sacred Love, than Love creates supreme Joy. For what can there be less than all Delight, where there is nothing but Love; and that, as this is, without Diminution or End. It is sure, that our Friends Live in the Triumphs of Joy, if they live in the Sunshines of Knowledge, and Flames of Love.  
True it is, great is the number of them that dwell in this Light, Love, and Life. Tho comparatively few are saved; the City that is above, is Populous, but the multitude of its Citizens, doth not Impoverish, but Honour and Adorn it. For why? GOD is its Treasure. And good INFINITE is not by any numbers exhausted or lessened. The Sun's light is but finite. Yet all men enjoy the light of it; and every one, as sufficiently, as if no ones Eyes but his own received it. God is Infinite. And much more may all his Favourites above enjoy Him: every one as fully, as if he enjoyed him only.  
Be it added; Earthly excellencies are all of them, like to rich Perfumes. By Custom they wax less sensible, at least less grateful, to such as carry them. And cease to be sweet, when they cease to be New. But it is not so with Excellencies heavenly. God's own happiness is now as pleasant unto Him, as it was millions of ages ago. It was never at all New, but ever most sweet. And he has provided his Children also a Felicity, that shall not need to be commended by Novelty. One that shall relish as well with them to eternal ages as at the first moment. Which we cannot doubt, if we do not forget this: viz. That Heavenly Joy is Perfect. And what is Perfect, is indeficient; never abates; never can Die, or be Sick, or be weaker at one time than at another. Things of limited goodness, admit change and weariness of them. It being necessary to leave one for another. Yea, and having in them somewhat that is hurtful too, and not delicious, no wonder if they sometimes become nauseous. But good that is unbounded, and reaches to the satisfaction of all our Desires; and is unmixed, and ministers nothing beside delights; such as the Heavenly good is; this must always taste alike. Unto the sweetness of this nothing can be added: nor can any thing be taken away from it.  
Well; this, and more than this, is the blessed state of our godly Friends deceased. A state, whereof every Possessor lives in most delicious and eternal Rapture, Heaven is itself; and they we speak of are in Heaven. But concerning both, it must be said, 'tis but a little portion of them that is heard! The one half is not told us. Nor doth it yet appear, save very imperfectly, what they are. As to that which through God's grace doth appear, it follows in our next particular.   

P. 3. Their glorious Escape unto Heaven ought to be well Considered by as on Earth. The word of command is in the text. And is a very remarkable one, used but once more in all the New Testament, viz. Act. 17.23. where it is put to express the careful and severe consideration, that the Apostle took of the Athenians Devotion. In minds not atheistical, ●here must needs be ever and anon ●ome occasional Thoughts bubbling ●p. But they are bubbles indeed, that signify little and effect nothing. They make not that Consideration which is here demanded. Which consists in much and serious speech with ourselves concerning the Victory of our godly Friends. Streams, fed by a living Spring, flow constantly; and do enrich and give delight where they come. And such are the Thoughts and Soliloquies, which do ever much better our Hearts and our Ways. Such as flow from a vital Principle and Disposition; and are maintained daily by the same. Even without those outward occasions of them, with which slight and transient thoughts do flow and ebb; or rather dry away.  
Fix it in your minds, that it is the Will of God, that is here declared so to be. That he requireth you to have this said glorious Victory much in your minds. That your Thoughtfulness of it will truly please Him. And your Forgetfulness and Neglect, incense him. Let your Wills submit to this acknowledged Will of God; and command all that is within you so to do. Become you Convinced of your duty herein; and Disposed to do it. You shall then find within you a Fountain, whence numerous, delicious, and efficacious Thoughts, shall spring. Your own reins shall instruct you daily. Without other Monitors, (the Holy Spirit excepted,) it shall become of your daily Business and Recreation also, to consider the Conquest forepraised. Without other calls, your minds will run to it, and on it. They will be often speaking, to this purpose, each of them.  
Here am I, in my passage through the red sea; Hope and Fear divide my Life. Hope of Escaping, Fear of Drowning. Escaping as an Israelite; Drowning, as an Egyptian. O ye my godly Ministers and Friends that are sweetly got ashore, I cannot but think of you. Of your safe Landing; and joyful Reception above. Methinks I hear you recounting your old Weaknesses, Fears, and Dangers. And wondering at the arm of Grace that carried you through them. Rejoicing in the change you feel. Triumphing over Sin, Satan, and the World, that withstood you. And saying, how little danger the Sea hath, if the true Pilot be but duly trusted. How safely all must go, and how sweetly all must end. How reasonable is it for all he carrieth, to trust him in the worst storms. To bear most patiently every Difficulty; being they are but for a moment, and their reward is Glory of exceeding weight. How you would have even gloried in all your Tribulations, had you but known the ten thousandth part of what you now see. How you would advise us that be still on the Sea, were you to speak with us. What you would tell your Followers of Sins folly, the Creatures vanity, God's bounty, Christ's excellency, Holiness its beauty: (Holiness of State, of Heart, of Life.) O what a deal would you tell, that do know now what a Rewarder God is? Of all, that in patiented continuance in well-doing, do seek and serve him. You would make us all ashamed of ourselves. Ministers of their Preaching; People of their Hearing; Both, of their worse living.  
O ye blessed Spirits, and not only Healed, but Beautified. Often have I heard you complain of Wounds, Bruises, and Putrifying sores like my own. And now methinks I see you without Spot or Wrinkle or any such thing. While the cure of my own Diseases, is little more than begun: In you, in you it is, that I read the high Praises of Christ your Physician and mine. Should I let go the memory of you, I should lessen the Honour of Him. In you it is that I read the praises of the Holy Ghost. Then it is he appears to me a most wonderful Builder, when I look on you his most glorious Temples. Then I conclude, sure he is able to raise me also out of my ruins.  
O ye Conquerors and more than Conquerors; whom I knew when you were Warriors. And under my own hardships of warfare. My own, who was your unworthy Fellow-soldier under Christ's Banner. How congratulate I your Conquests and Triumphs? How admire I the Truth, Power and Love of your and my Captain? How uneasy doth the sight of your Crowns make me, till I am with you, and like you? If I forget you, O ye Angels-fellows, let my Tongue cleave to the roof of my Mouth! If mine Eye keep poring always upon my SEA, my SICKNESS and my WARFARE; if it be not also turned on your PASSAGE, your CURE, and your CONQUEST, let my Arm fall from my Shoulderblade!  
The (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Contemplators of the blessed End of godly Friends, are Christians that thus converse with themselves. I say thus, unto the true end and use thereof. And unto this end do converse or consider, not transiently think. There is a great difference between a step and a walk. And there is no less, between a thought and a consideration. I come therefore to the last particular.   

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

E. 1. This Consideration confirms our Faith. Our Faith of the holy God's bountifulness, and of holy men's blessedness. It is true, that the H. Spirit's Light dispels our darkness, and enlightens our minds. And, he giveth us the Gospel for a Lamp; and Faith for an Eye. But can any man doubt it? The Gospel is cleared and Faith strengthened more than a little, by Examples. Examples of the promised goodness of God to Men, and the blessedness of men in that goodness of God. Especially by the examples of Persons known, and dear unto ourselves. Put the case you know and believe ever so well of a Physician. Yet let him once make perfect Cures on many of your most dangerously diseased Relations: Your confidence of his ability, and his Patient's safety will be increased. You will be somewhat more fearless to trust him with your own Life, than you were before. The Application is easy.   

E. 2. This Consideration raises our Apprehensions. Our Apprehensions and Estimations of God, of Christ, of the H. Spirit, and of the Gospel-Covenant. You cannot see your dear Friends saved by them, but you must the more esteem and value them! Their so great Salvation, that certifies the goodness of the Efficients and Instruments unto you, must needs enhance the value of them in you. Great and grateful Effects, never fail to raise the price of Causes and Means. I mean with any but Idiots or Lunatics; Creatures of undisposed minds or distracted ones.   

E. 3. This Consideration strengthens our Choice. Our choice of our Redeemer, for Prince and Saviour. The sight of our Tempted, Persecuted, Afflicted Brethren here on Earth, is but too often a scandal unto us Makes our Hearts to stagger. Tempts us to go back, and follow Christ no more. But the Spiritual sight of our Crowned and Triumphant Brethren in Heaven, hath on us a contrary operation. It strengthens our Resolution; and steels our Courage to trust and obey him, who gave such a Life and Glory unto them. It makes us, anew to resign ourselves unto him. Yea and bitterly lament, that we chose him not more early and more fervently.   

E. 4. This Consideration quickens our Desires. Our Desires, and our Hopes. Our desires to be, with Christ and his triumphant Friends above. And our hopes, that as laden with sins as now we are, divine Grace may unburthen us at last, and lodge us with them. The thoughts of their wonderful Advancement will work, upon any Heart not stone dead. When carnal men think of any of their Equals, that are risen above them unto high Places, what is the effect? Why they are straightway inspired, with an unwonted Ambition for themselves. Yea and affected with a new Persuasion also, that 'tis as possible for themselves to break through the difficulties which are in the way to Preferment. Why should not the Ambition and Expectation of Spiritual men, be excited by the same Medium? Surely, as Desire and Hope are the springs of Action; glorious Successes of mean Agents be Springs of Desire and Hope in their Spectators.   

E. 5. This Consideration provokes our Diligence. The Victory of Miltiades, took sleep from the eyes of Themistocles. The thoughts of another's honour, spurred him on unto his more successful Labour. And will not the matchless conquests of our glorified Friends, take our hands out of our bosoms? They will unquestionably, if they be considered solemnly. They will urge unto that holy Violence, without which the heavenly Kingdom cannot be taken.   

E. 6. This Consideration sweetens our Life of Religion. Joy, is our strength. Heaviness in the heart, weakens, if not binds our hands and feet. Indeed many Objects of God's Love, and true Saints, are of sorrowful spirits. But the chiefest Instruments of his glory, are, for the most part, Souls of much alacrity. To be sure, whatever doth sweeten, doth also heighten our Duty. For, Delight exonerates Body and Mind, takes off dulling Indispositions from them. Gives wings to both, and intends their actions. It doth marvellously, but as certainly increase our Force to act, and our Accuracy in acting. Cogendi vis inest, saith Pliny; it makes the very Lame to walk, yea leap. For this reason it seems, that Music hath ever been used in Wars; because it doth delight; and, by delighting, strengthen the Nerves of flesh and spirit. But what can delight a Soul that is any thing heavenly, like contemplation of the celestial Society? For Contemplation doth, in a sort, unite the Soul unto its Object. And, eminently, this Contemplation ministers Hope; which is the greatest Parent of Joy, next to Fruition. When you are musing of Heaven's Inhabitants, your Soul has a place with them; and makes one among them. And you are in an exercise that makes you an Evidence of an everlasting Mansion with them. Nero, Xerxes, and others, have propounded rewards to the inventors of new Pleasures. But he that shall diligently make use of this, shall never propound any. He shall say, I have Enough; yea, I have All.   

E. 7. This Consideration abates the Fear of Death. Morally it doth so; as it is of those works, unto which safety from fear of evil is promised. The Promise hereof is as plainly made to good works, as the Threat of shame and fear is uttered against sinful ones. And, through the grace of our Redeemer, hereof we are certain: tho' holy thoughts and works deserve not Consolation, as sinful ones deserve fearfulness and horror; yet Grace gives as just an expectation of Comfort from the one, as Justice giveth of Trouble from the other. Besides, even naturally this Consideration abates the fear aforesaid. For they be the errors of Fancy, by which Death is made excessively formidable. Without a false representation, it could not scare a true Christian. But contemplation of our glorified Friends, doth confute the false suggestions of our Fancies. It represents Death in its true notion; and so, by rectifying our Minds, fortifieth our Hearts, e. gr. Death, we cannot endure in our thoughts, because we imagine it to be this threefold penance; to wit, the putting off a Body, without which we cannot live; the leaving of a World, that is the best we ever saw; and a going into a strange Country and State of which our knowledge is very imperfect. Now due Consideration of the heavenly Society and of our Friends in that glory, what doth it? If any thing, this it doth. It represents Death as quite another thing, unto every good man. It demonstrates it to be only the putting off of a House of Clay, to enter and live in one made without hands; and therein joyfully to wait till the same is new built and added unto it. To be the leaving of a World, that next to Hell itself, is the very worst part of the Creation. And to be but a going home, not abroad; unto their Father and Brethren, not to strangers, and they know not whom. To a Country strange but unto Sense, not unto Faith. One, of which our knowledge must needs be imperfect, because the glory thereof is so very great, and our minds so weak. Because its eternal Possessions, exceed the capacity of our present Understandings. So that all who enter it, must do as great men's Heirs; who when they come to Age, go take into their hands, more than in their minority they could conceive in their minds.  
Thus is Death represented as a change, but for the better. One that doth not Hazard, but Accomplish our greatest Hopes. And so it becomes more the object of our Hope, and less the object of our Fear.  
The uses I make, I must crowd into a narrow room. And present in a few Inferences and Exhortations. Learn ye hence.    

I. 1. The Necessity of Faith and Holiness. I name both, tho' the Apostle's word is, [whose FAITH follow.] For he plainly means Faith in its Principle, and in its Effects and Exercises. Be these, either of them things indifferent? Or but small, as Cummin and Anise? Indeed so they seem to be conceited, even in England, and very London. But where be your eyes? See you not God's Precepts, and his multiplied motives unto both? Is it consistent with his Wisdom and Goodness, thus, above all things, to call for things Needless? Do not dream So. If Satan could keep all men from these Jewels, he would shut up Heavens Gates; this is true if the Gospel be so. The day is hastening which will convince you all; Fruit, without a Root, cannot be had. A Root, if without Fruit, cannot be valued. Without the Root and Fruit of Faith, no soul can be saved. Hell will shortly awaken you that sleep and rest long in Forms of Godliness. In empty names, in scenical shows, in dead opinions, in alamode customary Religion. O that Gospel light, may prevent your Conviction by Hell Fire! Christ is able to save to the uttermost. But Faith and Holiness are his uttermost. And without them, He hath not will or power to save one Creature.  
The Leper under the Law, typified a Sinner. And he was to go with his Head uncovered, that he might be known of all men, and avoided. These hints uncover the head of our Epidemical Sin. Fly you far from it.   

I. 2. The Possibility of Faith and Holiness. They are as Possible, as Necessary. Hereof, every Soul got to Heaven, is a clear Demonstration. As we, so they all of them, had their conflicts of carnal Passions. From Nature, Temper, Education, secular Interest, they had them. But through the aids of the Holy Ghost, they took and held Holy Faith and Life. Some had a clearer and cleaner Victory than others, but all were Victors. And their Victories, do prove ours to be possible. They prove that the Enemies of Faith and Holiness are not Unconquerable; as Diogenes his walking, proved that motion was not a thing impracticable. Take heed, Brethren, take heed; and abuse not the true doctrine of your want of Power. Nor ever believe your danger of hell, to be so much from aught, as from your Will. Let D. Owen's words be written on the Walls of your Houses. They are upon Heb. 12.15. There is no man who under the profession of the Gospel comes short of obtaining God's grace and favour, but it is by reason of himself and his own sin. His negligence, sloth, missing of opportunites, love of sin. We have, as Merciful a God to deal with, as they that are got to Heaven had. We have the same Saviour and Sanctifier offerred, that they had. We have the same Word and Sacraments ministered, as they had. Why should we conceit our Salvation impossible? Have a care Sirs, that you do not make it so! That, indeed, you may do. And are very like to do, if you heighten your corruptions by Custom, inflame them by as wilful Temptation. And make them, more  than you find them.   

I. 3. The Felicity of Faith and Holiness. How well do these end? We are called in the text to contemplate their End. And that, for the Glory thereof and for its Attractiveness of us. God cannot be God, if he cease to be the rich rewarder of Faith and Holiness. For he has sworn by his Godhead; and pawned his Name of God upon it, that he will be the God of Believers and Obeyers of the Gospel. The eternal Crown must fall off from his own Head, if an immortal one be not set on theirs. As sin and Misery, so Holiness and Blessedness are inseparable.   

I. 4. The untowardliness of men called to Faith and Holiness. Wonderful! who has bewitched them? For, as our text speaks not obscurely, they are hard to be enamoured with the greatest Beauty. Motives, and strong ones they need, unto their most certain and greatest good. The life of Faith and Holiness, is the highest that can be in this low world. The best Heaven to be had on earth. And yet do we want a much better to allure us unto it. So dark is the Light that is in us. So, so have we lost the first Light, Purity, & Vigilance of our Minds, and the Rectitude of our Wills. Things despicable, insinuate themselves into us very easily. Their faint colour of profit or pleasure, invades us with marvellous power. Power that ravishes presently the esteem of our Minds, and Choice of our Wills. The lying vanities that do still deceive us, can even compel us; and carry us whither (we think at least) we would not go. But, objects most amiable; in themselves most excellent, and unto us most important; such as deserve the throne of our hearts; alas, how darkly do our Minds, represent these? how coldly do our Wills receive them? Till Omnipotence draws us, we never run, or go, or so much as look after them. A most humbling consideration! We do need bit and bridle to keep us out of Satan's crooked way, and spurs and goads to make us go in God's straight paths.   

I. 5. The kindness of God to untoward men. This, if any thing shines in my text and doctrine. For in what appeareth God's kindness, if not in his methods of calling us to Faith and Holiness? Which are so admirably suited unto our weakness. So apt to reduce and engage the most extravagant Souls. So fitly qualified, as hath been before showed, to make pliant the most obstinate in evil, and to nail fast the most irresolute in good. Motives, even such, the divine grace presents. So itself doth the dread Sovereign of the whole Creation, court every worm. Vouchsafing, not only to Will and Command, but to encourage and entice us unto Faith and Obedience. So making, that, if we will swim on in sin unto Damnation; it shall be against the stream of grace in its utmost Condescension.   

I. 6. The Benefit of godly Ministers and Friends. This, doth hence appear great. Because, not only Living but Dead, they are unto us, great means of grace. As we may profit much by hearing▪ 
Est aliquid quod à magno viro vel tacente proficias. Sen. Ep. 94.  and seeing them, while they be here; we may do the same by Remembering them when they be gone. It is our own fault, if it does not do us good to think of them. It is true, we may reap advantage from the thoughts of them, who to us were unknown. And of whom, and of whose Faith and Holiness we have only read or heard.  
They have well deserved from the Church, whose Pens have preserved the History of pious Persons for us. Abroad, Melchior Adam, Theod. Beza, and others. At home, our immortal Martyrologist, Jo. Fox, Mr. S. Clark, Dr. Bates, Dr. Fuller, Dr. Lloyd,, etc. That dunghill Spirits should contemn their sacred Pearl, is of no wonder at all. But that reputed Merchants for Heaven, should grudge them their Money and their Time, is sadly strange. A Collection of the Characters of many most exemplarily religious, is now preparing in this City. Surely men of real Religion will pray for its good speed; as conceiving it a very apt medium for commending unto us the City that hath better foundations, and for animating us to Live, to Suffer, and to Die for it.  
But it may not be denied, and it ought to be considered; Great is the power of Acquaintance and Converse! Our thoughts have by far the easiest and sweetest access unto them in Heaven, that we had most friendship with upon Earth.  
In a word, Pearls, are but the shining Froth of the Sea; as Silver and Gold be but the White and Yellow Dust of the Earth. An Holy Friend, is an incomparably richer thing, and more serviceable.   

I. 7. The Praise of Consideration. Which thus here meets us. It is by the sacred Writer made the capital means of our excitation, unto the things which are our Life. Yea, of our excitation unto them by the most powerful motive. It is by him made as necessary, to our being benefited by God's Word, as Eating is necessary, to our being nourished by Bread. For his phrase is to be understood, as if the Text had plainly said; The blessed End of your holy Predecessors, take you into just & deep consideration; without which, it can no more affect you, than a Beauty and Treasure can affect one that neither sees nor hears of them. Nor any more draw forth your hearts to imitate their Faith, than Chains or Cords can draw forth of their places, things that they take no hold of.— Indeed the usefulness of Consideration, is self-evident; nor need words, for information's sake, be multiplied. All men grant, that every good Act is a product of stated Judgement, not of a sudden rash Thought: and stated Judgement itself is the issue of serious Perpension, the ultimate and most perfect Act of our Reason, or Thinking faculty. But, interpretative Contradiction is the rife Plague among us. Most men, sleep in their gross Inconsideracy, and are strangers unto true Contemplation. And it is to be feared, some are vain and wild enough, to expect benign infusions of the Holy Spirit, without the required considerations of their own. Miserable delusion! For, He is a spirit of Wisdom; that is, of wise Thoughts. Not a spirit sent to make Fools; that is, creatures spending no Thoughts, or but few and slight ones, on the things of their Peace. His work is, to make wise, and to set at rights our Thoughts. To wit, as to the Objects, Qualities, Numbers, Orders, and Ends of them. In a word; He that eats not necessary Bread, is dead naturally, and he that considers not necessary Truth, is dead spiritually. Spare Meals make slender Bodies; and slight Meditations make lean Graces. wouldst thou be much edified by thy glorified Friends Examples? then contemplate them much. Expecting not holy Impulses, from a few roving Thoughts! Without much musing, no holy fire burns. Precious Metals and Jewels are produced, where the Beams of the Sun are most strongly reflected; and there it is that heavenly Affections are kindled, where apt Thoughts are most vigorously exercised.  
Now, in his Name whose we Are; whom we Serve; and to whose Tribunal we Hasten; I exhort as follows.     

Let not worthy Mr. HURST, or any other Servant of Jesus Christ, be without a Religious Monument in your Hearts. Former Ages have exceeded bounds in commemoration of deceased Friends. Papists abide still in their Excesses. But, abhorring them, run you not into a contrary peccant Extreme! Idolise your Friends in glory, you may not; honourably and affectionately remember them, you must.  
Your duty is, to follow their Faith, not their Fancies. And their holy Walks; not their wry Steps. They were but Men; our fellow-servants, and not our Masters. Nor are they to be followed by us, farther than they followed their and our one Master. It shall be Praise now, and Glory in the day of your accounts, if you consider their Chief End, and aim at the same. The God, the Mediator, and the Comforter that they chose; and do choose the same. The Gospel-Covenant that they studied, lived upon, and by; and do study, and live upon the Promises, and according to the Demands of the same. If you exercise daily the Faith you have seen in them, the Hope and the Love; the Repentance, the Diligence, and the Patience; the Humility, the Justice, and the Charity.  
The holy things which ye have both Learned and Received, and heard and seen in them, do ye; and the God of Peace shall be with ●ou. After severe study of the way 〈◊〉 Heaven, they neither wilfully candred out of it, nor slothfully ●alked in it. Take you their Way, ●nd their Pace; and hold both. imitate you their Watchfulness over your Hearts and your Senses, and their Resistance of both assaulting Temptations, and conspiring Corruptions. They did, as the Army of Israel, which, passing through a Wood abounding with Honey, would not taste it, because ●he King had forbade them. The people feared the King's Oath, 1 Sam. 14.26. They chose rather Afflictions, than sinful Pleasures; and Reproaches for Christ, rather than the Treasures of Egypt. Love you the World, and the things of it, as little is they loved them. They understood the disproportion between a spiritual Nature, and carnal Sensualities: and looked not on Temporal things, as the goods of immortal Souls. Pray, as hard 〈◊〉 they prayed for the Peace of Jerusalem! Loving the Church; as knowing they were to be judged by their Affections unto the suffering Churches. Not confining God's Church unto their own Party; nor making their unnecessary Opinions Articles of Faith, and their unnecessary Modes of Worship Terms of Communion. Let it not be said, that Joshua's Resolution, was theirs, more than yours. As they, so do you resolve, to serve God with your Households commanded so to do. Educating your Children piously and prudently. Loving your Servants Souls, with care to save them; and using them in all references, as you would be used yourselves, if you were in their conditions.  
Contemplate seriously and frequently, (as before directed,) the blessed state of which they are now possessed. Spend not all the thoughts ●ou have to spare, upon their Life. Of the two, bestow them most li●erally upon the Estate they entered ●nto at their Death. And do not ●ndure your Living Friends, to take from you the time in which you ●hould remember your Dead ones. Take it for no less a duty to Commemorate the Dead, than to visit the Living. To Commemorate the Place where they be, the Company wherewith they dwell, the work wherein they are employed. And stay ye sometimes in these thoughts, when you form them; as you use to stay in visits of your Neighbours, when you make them. Start not out of these useful thoughts, assoon as you are got into them. As tho' you dreamt, that little benefit and comfort could be expected from them. Rest not till you have overcome the first shyness of your minds. Their strangeness unto these thoughts. Yea, till sensible benefit hath made them impatient, of keeping long from them, A little serious exercise will make them so.  
For, to say the truth, which some tell me they feel; and which I have felt as my great motive, both to Preach and Publish this hasty discourse. These thoughts are most exceeding helps, to facilitate and to sweeten our thoughts of God, with whom is dazzling and overwhelming Majesty. Mr. Baxter calls them our stepping-stones; and stairs of ascent to look at God. And a greater than he, doth (methinks) direct us to eye the glorified Saints, as a sweet mean to promote looking unto Jesus Christ, Heb. 12.1, 2. Unto Jesus Christ, who is our only and perfectly sufficient Mediator. His glory, dare you not for your lives to give unto his most glorified Members. But, neither dare you to neglect such remembrance of those his Members, as so makes for the honour of Him the Head. As is both an Evidence of your Principle of Holiness toward Him; and a Means of its Practice and Progress.  
The promotion of which Principle, Practice, and Progress, is the dutiful Design of every Sermon. And may it be the plentiful Blessing of this Occasional one unto you! Amen and Amen!    

Postscript.  
THE foregoing Discourse hath pressed the Remembrance of departed Saints Glory, without any thing said of departed Sinners Misery. Because I had purposed to treat thereof distinctly and as fully, from another Text. But, opportunity being here given me, I take it to say thus much.  
Of the Means of Grace, all are Excellent, but none Superfluous. They do, all, qualify and Engage us unto the use of each other. No one excuseth from the use of another. It hath been shown to be highly beneficial, to stir up ourselves, by the consideration of deceased Saints Blessedness, unto an imitation of their Faith and Holiness. And it is as certainly profitable to urge ourselves, by the consideration of deceased Sinners Ruin, unto an abhorrence of their Unbelief and Disobedience.  
The Reasons are both obvious and numerous. So are convincing Observations and Experiences. He was an eminently pious Ancient that thus bespoke his Auditory; Sirs, Let us be oft going down to Hell in our contemplations while we live that our Souls may not go down into it when we die. And I have heard our greatest Divines praise another; who having found that exercise very helpful against his Temptations, did not stick to exclaim, O Lord, my Soul doth bless thee for Hell!  
It is true, the Hope of Heaven is the sweetest Persuasive; but, it is as true, that the Fear of Hell is commonly the strongest Motive, to our Duty. Unregenerate hearts, do feel little but this latter. And the most sanctified men alive will tell you; that they are fain, under most of their Conflicts, to call in their Fear to the help of their Hope. And that their Life is a Flying from the Wrath to come, as well as a Laying up Treasure in Heaven.  
To clear this, let it be observed. The Objects of Hope are less conceivable by our minds, than those of Fear be. Although Storms and Darkness be without any difficulty pictured; Calms and Sunshines cannot be drawn without exquisite Art, and extreme Industry. Hell's Torments be a thousand times more easily understood, than Heaven's Joys and Glories be. The Imagination of a natural Man, will frightfully represent the burning Fire, and the gnawing Worm. But the fullness of Joy in God's presence, and the everlasting Pleasures at his right hand, these are foolishness unto him, neither can he know them. No Eye but a Spiritual one; and that strained hard in deep Contemplation, can discern much of them. Alas! who is it that can say, he needs not all the helps prescribed in Mr. Baxter's Saints Everlasting Rest? (partly 4th. page 219. unto page 242.) I mean his Helps to conceive affectionately of the Heavenly Glories.  
These things premised, I exhort unto the Duty easily inferred. Unto frequent and most serious Consideration of impenitent Sinners end, as well as of penitent Believers. Naturalists say, that the attractive virtue of the Loadstone is less when it is single; and draweth much more strongly, when it is encompassed and armed with Iron. You shall find, I am very sure, that the Hope of Heaven will much better draw you, when the Fear of Hell doth conjunctly drive you.  
Briefly, Having here no more room, I advise to a just meditation of these three particulars.  
There is an Hell, as sure as there is an Earth. There be damned men Burning, as sure as there be sinning men Breathing. Yea, and as many of them, as have ever died in Impenitence, and Unbelief, and Disobedience. Christians and Jews also believe this. So do Turks and Pagans, for the substance of it. The Al●oran mentions a house of Perdition. Plato speaks almost the words of Holy Scripture; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This Hell is the Centre of Misery. A Collection of all evils in their ●ighest degrees. Passing all our pre●ent understanding; forasmuch as not comprehending what an incensed God can do, 'tis impossible to comprehend what a Damned man doth suffer. A man that eternally Dies and Lives together; having a Death without End, and a Life without Ease. And Tortures too, without, and beyond, all comparison.  
This Hell or Centre of Misery hath six Memorables; e. gr. 1. It's Scripture Names. A Prison, bottomless Pit, second Death, never dying Worm, unquenchable Fire. 2. Its Essentials. Deprivation of all good; of Drops of Water, as well as Cups of Wine: and Accumulation of all evils; for the Vessels of Wrath are filled with it. 3. Its Efficients. The Place, Company, and enraged Conscience are grievous ones; but God's own immediate hand is inconceivably the sorest, and strikes the hardest blows. (●ee Dr. Tho Good win hereof.) 4. Its Concomitants. These are an Enlargement of mind and a Fixedness of it upon tormenting Objects. God lets in upon the Damned a great Light, to exasperated their Fire. There, Ignorance ●ould do them a kindness; so ●ould one minute's Forgetfulness. But it cannot be. Here they would 〈◊〉 know God, there they must. ●ere they would not Think of him, ●ere they cannot cease one moment ●om thoughts of him. And therefore feel nothing but confounding Shame, piercing Sorrow, racking ●ury, and Despair that is beyond 〈◊〉 Epithets. 5. It's Duration. And this is FOR EVER. An Eternity ●●expressable as its Extremity. 6. Its ●nds and Reasons. Which are, the restraining of Sin in the World; ●nd the showing forth God's Holiness, Righteousness, and Power, up●n Sinners finally incorrigible.  
Indeed, if we saw all the Blessed ●●ining in Heaven, and all the damned burning in Hell, as daily and plainly as we see any thing with our Eyes; it could not make us Holy without the gracious influence of the Holy Spirit. But, be it considered; that blessed influence of his is not to be expected, without the use of his prescribed Contemplations and Practices. It is by Heaven and Hell, both of them, in our Thoughts, that he pleaseth to rectify our Affections and Works. Let us therefore, neither Pray for his Grace without Meditations, of both, nor Meditate of both without Prayers for his Grace.  
FINIS.   

NB. The Marginal Note page 59● was by the Printers mistake inserted. The substance of it being found page 60 and 61 in its proper place.