Abraham's Death, THE MANNER, TIME, and CONSEQUENT of it. Opened and Applied IN A FUNERAL SERMON, Preached upon the Death Of the Reverend Mr. THOMAS CASE, Minister of the Gospel.  
June 14th, 1682. With a Narrative of his LIFE and DEATH.  
By THOMAS JACOMB, D. D.  
LONDON; Printed for Brabrazon Aylmer, at the three Pigeons against the Royal Exchange in Cornhill, 1682.   

To Mrs. Anne Case, Wife to the Reverend Mr. THOMAS CASE, Minister of the Gospel, lately deceased.  
Much Honoured Friend,  
IT was the reiterated Request of your Dear Husband, (and my worthy Friend), that I would perform the last Office of Respect to him in the preaching of his Funeral Sermon,  it should please God to take him hence. And this Request of him (whilst living), yourself was pleased to back after his Death.  
I have again and again publicly testified my Averseness from engaging in Services of this Nature; and (possibly) as to engaging in this, there were some special Reasons and Considerations to heighten my Averseness. Yet, considering how I was pressed to it, by the Desires both of the Dead and of the Living; I thought, I should be disingenuous and defective in the Obligations of Friendship, if I did not comply with them; which therefore accordingly I did.  
Having discharged the Preaching Part, you further desired me to publish what I had preached. To gratify you in that, I was the more inclinable, because I had left things in the Sermon so imperfect and unfinished; (for I had not time to go through a considerable part of what I had to say, both upon the Text, and also upon the Occasion). The Truth is, while I grasped at too much, I did nothing (to purpose); and therefore was willing to do what you desired, that I might have an Opportunity of filling up what then was wanting.  
I am very sensible what a Captious and Litigious Age we live in, how Divisions and Animosities do abound amongst us, how hard a matter it is for One to commend One of his Party, (especially if he be of any considerable Eminency therein); but some or other of a differing Party will be finding fault, and picking out something to be the matter and ground of severe Censures. If this shall be my lot, I must submit; but I have done whatever I could to prevent it▪ For I have so commended the Person discoursed of, as not in the least to reflect upon any others of a different Persuasion. And as to the commanding of him too, I have not done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but all along, (to the best of my Knowledge 〈◊〉 ha●● kept with in the strict Bounds of Truth and Justice. Yea, to avoid Partiality and Flattery (the too common Attendants of Funeral Sermons), I have, (with all due Modesty), taken notice of his Infirmities as well as of his Excellencies. If all this will not 〈…〉, I hope I shall bear them with Patience, (if not with Contempt).  
How many Funeral Sermons did your dear Husband live to preach for others! here is now one preached for himself; and God knows how soon some may do that for me, which I have now done for him. We live in a fluid State, and have no Abiding hare. No sooner had I dispatched what I had to do upon the Death of this Friend, but God threatens me with the Death of Another; (a most Eminent Person of another Profession): Vanity of Vanities, all is Vanity!  
The Lord bless you and yours; and grant you all to reap the Benefit of those many, many fervent Prayers, which he (who is gone) sent up to the Throne of Grace daily for you. All that I shall further say it, but to assure you, that now you are deprived of the Prayers of the Dead; you shall ever have the hearty Prayers of him, who whilst he lives, shall be ready upon all occasions to show himself,  
Your Servant and Friend in Christ, Tho. Jacomb. July 21, 1682.   

Abraham's Death.  GEN. 25.8. 
Then Abraham gave up the Ghost, and died in a good old Age, an old Man, and full of Years, and was gathered to his People.  
THE Words, give us a brief Historical Account of the Death of the Patriarch Abraham. A large Description we have, of his Genealogy, Birth, and Life (from the close of the 11th Chapter to the beginning of this 25th Chapter): But as to his Age, Death, and Burial, the History of them is contracted within the short Bounds of three Verses here; (the 7th, 8th and 9th Verses.)  
'Tis the Death only of Abraham that I shall discourse of. Concerning which, here's as much said in a little as could well be expected, or desired, upon such an Argument.  
The Occasion of our present assembling is, That we may pay our last Respects to the Reverend and Worthy Mr. Thomas Case, Minister of the Gospel, (lately deceased) With whom the Text does so well suit, as that, mutato Nomine, we may read it thus; Then CASE gave up the Ghost, and died in a good old Age, an old Man, and full of Years, and was gathered to his People.  
In the managing of the Work in hand, I will first speak to the Instance here mentioned, and to the Matter asserted of him; and then bring that down to our precious Friend, (upon whose account we are come together this Day).  
As to the first, observe; 

1. The Person spoken of, [ABRAHAM.]  
2. What is spoken of him here; [he Died.]  
3. The Amplifications about his Death. 

1. From the Manner of it; [He gave up the Ghost.]  
2. From the Time of it; [In a good old Age, an Old Man, and full of Years.]  
3. From the Consequent of it; [And was gathered to his People.]      
'Tis the Third Head that I design to stay upon; the Two First I'll put together, and briefly dismiss.  
[Then ABRAHAM— Died.]  
This Abraham was a great Man, a great Saint: who, in the whole Catalogue of Saints bears a greater Name than He? He was a Prophet, Gen. 20.7. the Friend of God, Jam. 2.23. The Father of the Faithful, Rom. 4.16. One who was, and for ever will be, renowned for those two unparallelled Acts of Obedience and Love to God; (his forsaking of his own Country, and his readiness to offer up his dear and only Son.) Well! what became of this eminent Person? Surely, his extraordinary Grace and Holiness, that high Rank of Faith and Obedience wherein he stood, exempted him from that Death which we poor Striplings are exposed unto! No, 'twas not so, he Died, went the way of all Flesh, underwent the Stroke of Death just as we do.  
Saints themselves, the highest and choicest of them; 
Observe.  the Servants of God, they who are most eminently useful and faithful; even They are subject to Dying as well as others.  
'Twould be tedious, and unnecessary (in so plain a Case) to heap up parallel Instances: That great Servant of God, Moses, he died; that great Prophet Samuel, 
Deut. 34.5. 1 Sam. 25.1. Zech. 1.5.  he died; all the Prophets of the Old Testament, all the Apostles of the New, all died; (as we have it in Scripture-Record).  
All the Exemption from Death that the Best can claim or hope for, is, to be exempted from Eternal, but not from Natural Death. Grace does free Believers from the former; (Whosoever liveth, and believeth in me, shall never die; Joh. 11.26.— Verily, verily, I say unto you, If a Man keep my Say, he shall never see Death. Joh. 8.51.— Blessed and holy is he that hath part in the first Resurrection; on such the Second Death hath no Power—. Rev. 20.6.) but it does not free from the latter. It may indeed, and does, as to this Death, exempt from the Curse and Sting of it; (O Death, 
1 Cor. 15.55.  where is thy Sting?) but not from the Stroke of it; not from the thing itself Naturally considered, (as it consists in the dissolving of the Union 'twixt Soul and Body). Christ has unstung Death for every Believer; the Serpent now may hisse, but it cannot hurt; yet it may sting so far, as to put a Period to the present Life.  
Do abraham's die? must they die? Oh happy Necessity! blessed be God for it! This is grounded, not only upon their Natural Frame and Constitution; (as they are Flesh and Blood as well as others, and made of the same brittle Materials): Nor only upon their having Sin as well as others; (and where that is, Death must follow upon it): Nor only, upon that Universal Statute, [It is appointed unto Men once to die]; Heb. 9.27.— But also, upon the special Love and Grace of God to his People. He has prepared an Heaven for them, they are designed to a future State of Blessedness, shall be rewarded above for their Service below. Now, that they may be put into the actual Possession of all this, they must die. Death, to the Saints, is but their Transition into their everlasting Blessedness; and so, 'tis not their Misery, but their Felicity, that they die. This, to the Wicked, is in Judgement; but to the Godly, in Mercy: The former die, because God will glorify his Punitive Justice upon them in another World; but the Other die, because God will glorify his free Grace and Mercy upon them in another World. Death shall come to an Abraham, but it comes to him as a Friend, not as an Enemy. Whilst he is paying the indispensible Tribute due to Nature, God is carrying on the glorious Designs of his Grace towards him. (But this I pass over).  
I proceed to the threefold Amplification, or to the three Specialties observable in the Death of Abraham. The first of which, points to the Order, and to the Manner of his Death; in this Branch.  
Then Abraham [gave up the Ghost, and died.]  
In the Syriac Version, 'tis, infirmatus est, he was debilitated and weakened, so he died. In the Septuagint; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fainted, and so he died: (thus also the Chaldee Paraphrast, the Vulgar, Oleaster, and divers others) 
* Malè in 70 Interpretibus additum est, [& deficiens Abraham mortuus est]; quia non convenit Abrahae deficere & imminui Q●ast. Heb. in Gen.  Hierome objects against this Rendering the Words, as if it did reflect upon such a Person as Abraham to faint: But what Disparagement could it be to him, at such an Age, to lie under bodily Fainting? so long as he was not weak in Faith,— but strong in Faith, giving Glory to God, (Rom. 4.19, 20.) mere Natural Weakness could not at all reflect upon him, or be unbecoming to him.  
The Samaritan Version renders it by Expiravit; he expired, breathed out his last Breath, or his Soul and Spirit; his Breath and Soul went out of him, so he died. (This Reddition is most generally followed by Expositors).  
The [giving up of the Ghost], is the usual Expression to set forth Death by; so it's used as to Isaac, Gen. 35.29.— as to Jacob, Gen. 49.33. as to our Saviour, Joh. 19.30. (& passim).  
We'll consider it, as 'tis expressive not only of Abraham's simple Dying, but also of some Adjuncts and Circumstances about his dying: It notes,  
1. The Order of his Dying; and what was the Antecedent to it. Abraham first gave up the Ghost, than he died. First the Soul departs, and then we die; and when that is once gone out of the Body, Death immediately follows. That being the living, vital, quickening Principle in Man; when that is once separated from the Body, this must necessarily be turned into a dead Carcase, a dead lump of Clay. So long as that stays with us, we live; but when it takes its Flight from us into its higher Mansion, forthwith we die. The dissolving of the Union 'twixt Soul and Body, as it necessarily antecedes Death; so Death necessarily succeeds upon it. This is the Order of Nature, (as to what goes before and what follows after), in that which I am speaking of.  
By the way, let such who believe, (and who thereupon are united unto Christ), rejoice in this spiritual and mystical Union: inasmuch, as it does secure to them the Perpetuity of their Spiritual Life. The Natural Union of the two Constitutive Parts of Man, is dissoluble; and so, the Natural Life that results from it, may cease: But the Spiritual Union between Christ and the Believer, being indissoluble, consequently, the Spiritual Life resulting from it, is and shall be Abiding and Everlasting. The Soul may leave the Body, therefore that may die; but Christ and the Animating Spirit will never leave the Soul, therefore that shall never die. How may Believers comfort themselves from this!  
2. It holds forth, the Manner of Abraham's Death.  

1. As to the Speediness and Easiness of it.  
2. As to his ready and willing Submission to it.   
1. His Death was quick and easy. He was not long in Dying, did not stand out any long Siege, Death did but summon him, and he presently surrendered up himself; he breathed out his last Breath, and the Work was done. Neither did he grapple with those sharp Pains, those grievous Agonies and Conflicts, which many feel in a dying-hour; no, he just expired, just gave up the Ghost, and that was all. The Hebrew Word, used in the Text, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which the 
* Dictio, expiravit, egressionem Spiritus è Corpote significat, quae sit subitò sine Dolore & Morâ Aben-Ezra. Putant Rabbini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, esse mortem, quae Homini accidit absque ullo praevio morbo & dolote Munster: Expirando mortuus est, mortis quadam facilitate usus, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vatab. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Hebiaeos dicitur de Morte sine Dolore, Grot. (so Oleaster, & quamplurimi alii.) Calvine rejects this Exposition.  Rabbinical Doctors, (and many Interpreters after them), make to import a quick, speedy, and easy Death.  
But others observe, 
Vid, Fagium in Loc.  that we can lay no great Stress upon the Word, (as importing, and easy Death to belong to good Men; at least, not so as to be appropriated and limited to them): because, elsewhere, we find it applied to wicked Men in their Dying. As it is, to those that perished in the General Deluge, Gen. 7.21. to Ishmael himself, (in this Gen. 25.17.)  
And for the Thing itself, Abraham might have this easy Death; but we cannot from him conclude that all Saints, and they only, shall have it. This is wholly at God's dispose, who order every Man's Death to be easy or painful as he pleases. Even the Godly sometimes have a rough Passage to Heaven, while the wicked have a calm Passage to Hell. Do we not see this verified in daily Experience? the Good, dying with sad Groans, sharp Conflicts, acute Pains; and the Bad, dying like Lambs, having a very serene and placid Death? As to this, all things fall alike to all; and there 's no Knowledge of the Love or Hatred of God, by it.  
All that I can say upon it is this;  
An easy Death is a great Mercy. 
Observe.   
There can hardly be a parting of the two old Companions, such a Violence offered to Nature, but there will be some Pains and Difficulties attending this; but the less there is of These, the more there is of Mercy. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Suiton, in V ●ng.  was passionately desired by the Emperor Augustus for Himself and all his Friends. And indeed, it is a Blessing much to be desired! provided, that this be done with due Submission to the Will of God. We must not be our own Choosers, as to the Circumstances either of Life or Death; but in both entirely refer ourselves to the Sovereign Pleasure of God. And Christian, comfort thyself in this, whatever thy Pains may be in Dying, thou art secured from those worse After-Pains that will succeed these to the ungodly and unbelieving. That Death which is so painful to thee, for a few Minutes, Hours, or Days, when it has done its Work, will put an end to all thy Pains, and to whatever here is afflictive to thee.  
2. It imports, Abraham's readiness and willingness to die. He [gave up the Ghost], when God called for his Soul, he freely gave it up; there was in him no striving, struggling, or reluctancy; nothing but a quiet and willing Resignation of himself to die. 'Twould have been strange had it been otherwise! He that was willing, at God's Command, 
* Gen. 12.1.  To go out of his own Country; from his Kindred and Father's House, to a Land that God would show him; 
† Heb. 11.8.  though he knew not whither he went; 
‖ Acts 7.5.  had no Inheritance in the Place, no not so much as to set his Foot upon: I say, it would have been strange, that he, who so readily complied with this Command of God, (when as to his Earthly Interest things were no better Circumstantiated); should have been backward to have complied, with God's Will as to his removal from Earth, when he knew, upon this, he should be taken up into Heaven. This was in his Eye in his removal from his Country here; [for he looked for a City which hath Foundations, whose Builder and Maker is God]; Heb. 11.10.— But surely, he might have, and had, a more immediate and proximate view of the Heavenly Inheritance, in his Departure by Death, which would put him into the present Possession of it. No wonder therefore he should be thus willing to die!  
A good Pattern for our Imitation!  
Saints should be willing to die. 
Observe.   
Thus it was with Abraham himself, and thus it should be with his Seed also. We must with the greatest Readiness give up the Ghost whenever God demands it. Not die, out of Force or Necessity, (because we cannot help it), but out of Choice, and ready Resignation of Life to God's Will. Sapientis est exire, non ejici; 
Sen. Ep. 30.  a wise Man, is not forced out of the World, but he spontaneously goes out of it.! The wicked, Oh how averse are they from Dying! (and can we blame them for it)? Their Souls are pulled out of their Bodies, whether they will or no; they do not give them up, but they are taken from them; Thou Fool, this night, etc. Prov. 14.32. [The wicked in driven away in his Wickedness]; (it's an Allusion to things, that are hurried away by some tempestuous Winds, quite contrary to their own Natural Inclinations): [but the Righteous has hope in his Death]; and upon this Hope he dies willingly.  
Certainly they who duly consider the Miseries of the present Life, the true Nature of Death, the Gain and Advantages of it to the Upright, the 
* Quam praeposterum est, quamque perversum, ut cum Dei Volun atem fieri postulemus quando evocat nos & accersit de hoc Mundo Deus, non statim Voluntaris ejus imperio pareamus. Cyprian de Mortal. Serm. 6.  Sovereignty of God over Men, as to Life and Death; cannot but be ready and willing to die. Ripe Fruit, how easily does it fall into the hands of him that gathers it? Oh such who are fit to die, ripe for Heaven, how readly should they fall into God's Hands when by Death he comes to gather them!  
The Truth is, 'tis not enough for such barely to be willing to die, but this they should passionately, (yet not impatiently), desire and pant after. Having a desire to departed, and to be with Christ, which is far better; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Phil. 1.23.  In this we groan earnestly, desiring to be clothed upon with our House which is from Heaven. 
2 Cor. 5.2, 4. — For we that are in this Tabernacle do groan, being burdened.  
So much for the First Amplification in the words, about Abraham's Death. The Second, is taken from the Time of it:  
Then Abraham gave up the Ghost, and died [in a good old Age, an old Man, and full of Years.]  
In a good old Age] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Sym.); in an hoary Age; (like that of Samuel, I am old and gray-headed; 1 Sam. 12.2.)  
This, God had promised before to Abraham; [Thou shalt go to thy Fathers in Peace, thou shalt be buried in a good old Age] Gen. 15.25; and here it was made good to him. The same is said of David, 1 Chron. 29.28. of Gideon, Judg. 8.32.  
It may here be queried, 
Object.  How is Abraham said to die in a good old Age? when, if we compare his Age with those who lived before him, it comes much short of theirs? What's an 175 Years to those several hundreds of Years, that the Fathers before the Flood arrived at? (according to what is recorded of them, Gen. 5.) And in the Computation of the Lives of the Fathers after the Flood, (Gen. 11.) we find all of them, (one excepted, viz. Nachor, who lived but 148 Years) to be older than Abraham was?  
Some answer, He is said to die in a good old Age, 
Answ.  an old Man, 
Senex dicitur, non spatio dierum & Temporum, (cùm junior obierit omnibus Avis suis); sed quia sensu, Fide, Sanctimoniâ Vitae, profecerat in immensum.  not as to the measure of his Life by Days or Years; but in regard of the great Progress he had made in Faith and Holiness. A more satisfactory Answer is this; That Abraham's Age, absolutely considered, (especially at that Time wherein he lived, when God shortened the Lives of Men very much), was a good old Age; although it was not so, if taken comparatively with those that lived before him: And, in a comparative Notion too, it was so, 
Auctor Cat. in Lipem  if we compare it with the Age of them who did succeed him: 'Tis true, Isaac lived somewhat longer than he; (for his days were an 180 Years, Gen. 35.28.); But as to the rest of his Issue, and as to the Body of succeeding Mankind, few (if any) ever did attain to his Age. The Days of our Years are threescore Years and ten; Psal. 90.10; (and not one of a thousand now live to this); Abraham much exceeded this Proportion; and so it may be well affirmed of him that he died in a good old Age, an old Man, full of Years.  
From this Head, I'll raise three Observations.  
1. That to live to, and to die in, a good old Age, 
Observ. 1.  is a great Blessing.  
It may be said to be [a good old Age] either,  
Upon a 

Natural and Physical,  
or a Moral and Spiritual.   Account.  
According to the first Consideration, 'tis either a great and long Age, or a strong and healthful Age; either sera, or sana Senectus.  
1. A great and long Age: Namely, when a Man's Days and Years are many, when the Number of them rises very high, when he has full measure of them, (measure pressed down and running over). Some divide Old Age into three Periods; (according to which, they distinguish it into First, Second and Last): the First, they make to commence from the 60th Year of Man; the Second, from his 70th; and the Last from his 80th; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (V. Drus●an loc.) Now, when a Man's Life is prolonged not only to the First and Second, but also to the Third of these Stages; surely his is a good old Age.  
Now this is a great Blessing: So the Scripture represents a long Life, and a late Death. God himself makes use of it as a Motive to Obedience; (the Apostle turns it into a Promise, Eph. 6.2.) Honour thy? Father, etc. that thy days may be long upon the Land which the Lord thy God giveth thee; Exod. 20.12. It's Promised,— Thou shalt come to thy Grave in a full Age, like as a Shock of Corn cometh in in his Season; Job 5.26.— The number of thy days, I will fulfil; Exod. 23.26.— You see this good old Age is promised as a Mercy: The opposite to it, is threatened as a Punishment: So in the Case of Eli, and his Posterity, 1 Sam. 2.31. Behold, the days come, that I will cut off thine Arm, and the Arm of thy Father's House, that there shall not be an old Man in thine House. Psal. 55.23.— Bloody and deceitful Men shall not live out half their days: Job 15.32, 33. It shall be accomplished before his time, and his Branch shall not be green. He shall shake off his unripe Grape as the Vine, and cast off his Flower as the Olive. David therefore deprecates this, O my God, take me not away in the midst of my days; Psal. 102.24.— It's observable when God would set forth the glorious State of the Church, in the latter days, he doth it by this Allusion; Isa. 65.20. There shall be no more thence an infant of days, nor an old Man that hath not filled his days: for the Child shall die an hundred Years old, but the Sinner being an hundred Years old, shall be accursed.  
To prove it to be a Mercy, it appears to be so, 

1. In regard of Others.  
2. With respect to the Aged themselves.    
1. In regard of Others: It's a great Mercy, to be serviceable and instrumental in the promoting of the Good of Others; 'tis that which we are all born for, have all our Graces and Gifts for; that which all stand obliged unto by many Bonds; that which is the highest Expression of true Love and Charity; that which will much conduce to the securing and heightening of our own Future Happiness. This Life now being the only time for this Service, must it not be a great Mercy, if God will lengthen it out, and spare a Person to a good old Age? In this respect (and upon this account) the Life of Christians here, is preferable before the glorified Life of the Saints in Heaven; inasmuch, as here they may be serviceable to others; which there they cannot be. Oh the longer thy Life is continued, the more Good thou mayst do! the more thou mayst bring in to God, the more thou mayst instruct, exhort, comfort, (and the like); and is not this Mercy? He that goes not to bed till nine or ten at night, may certainly do more Work, than one who enters upon his Repose early in the Morning, or at Midday.  
And besides this; Old Age does both qualify Persons for Service, and also make their Service most successful. 'Tis to be presumed, that the Aged have a greater Stock of 
* men's & Ratio & Consilium in Senibus est— Temeritas est slorentis Aetatis, Prudentia Senectutis. Tull. de Sen.  Wisdom, Experience, than the Younger; and so are more able to advise, convince, reprove, and every way to further the Good of others. And then, upon that Reverence and Veneration, which all (but profligate Persons) have for these, what they say, and do, comes with great 
† Apex Senectutis, Authoritas. Tull. de Sen.  Authority. That Admonition, Counsel and Reproof, which is slighted as it comes from the Young, is received with awe when it comes from the Aged. An eminent 
‖ Mr. Gattaker, Abraham's Decease, ●. 282.  Divine, (treating of this Subject) citys this Speech of one. A few grey Hairs may be of more worth than many Locks; and a few grey Beards do more than many green Heads. Old Age, (where 'tis not decrepit and superannuated), is not the unuseful and unserviceable part of Man's Life (as to others); but quite the contrary.  
2. With respect to the Aged themselves. The longer they are continued here, the more time they have to set their House in order; to prepare for their everlasting State; 
Isa. 38.1. Phil. 2.12. 1 Tim. 6.19.  to work out their Salvation; to lay a good Foundation for Eternal Life; to get clear Evidences for Heaven. The longer the Fruit hangs upon the Tree, the riper it grows; 'twould be sad, if they who live long, should not be full ripe for Glory when they die. Upon this twofold Consideration, it's a great Blessing to live to a good old Age.  
2. Let's consider it, as it speaks a strong and healthful old Age. Abraham died in a 
* i e. Prospetâ valetudine, haovit faci●em Senectam. P Martyr. Vid. Oleast. Piscat. Semectute bona, i. e. quae aliena a ●●dlis & incommodis Senectutis. Vatabl.  good old Age; though he was old, yet he was hail, vegete, and vigorous; not bowed down with those Infirmities that usually attend old Age. Some are Old when Young, others Young when Old; their Senses, Parts, are as vivid and fresh as ever. We have two famous Instances of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Holy Writ: That of Moses, Deut. 34.7. And Moses was an hundred and twenty Years old when he died: his Eye was not dim, nor his natural Force abated. And that of Caleb, Josh. 14.10, 11. And now behold, the Lord hath kept me alive, and he said, these forty and five Years, even since the Lord spoke this word unto Moses while the Children of Israel wandered in the Wilderness: and now lo, I am this day fourscore and five Years old. As yet I am as strong this day, as I was in the day that Moses sent me: as my Strength was then, even so is my Strength now, for War, both to go out, and to come in. Profane 
† Val Max. l. 8. c. 13 Cie. de Sen. Diusius says of himself, Col Senectus melior quam ipsa Juventus.  History abounds in variety of Examples of it; (but I'll make no Citation of them).  
Now that this is a great Blessing, needs no Proof. To be full of Years, and yet free from the Diseases, Pains, Weaknesses, which are the common Retinue of old Age; it admits not of the least Doubt but that this is an eminent Mercy. Some bring the forecited Promise, Job 5.26. unto this; 
Mr. Caryl 〈…〉.  Thou shalt come to thy Grave in a full Age, i. e. full of Strength and Health; thine old Age shall not be a troublesome Age; thou shalt not be weak and crazy, distempered and sick, a Burden to thyself and Friends; but shalt die in a lusty old Age: It's promised us as a Mercy (you see), and it must be owned to be so.  
This for the Natural and Physical Notion of a good old Age! But then,  
2. There is the Moral and Spiritual Notion of it. And so it may be said to be good, either in respect of Grace, or of Peace and Comfort: when 'tis a virtuous, religious pious old Age, or a peaceable and comfortable old Age (the Soul having the Peace of God and Divine Joy in it); this is, truly, 
* Tenen dum est— praecipuam partem bonae senectutis in bonâ consc●entiâ, animo sereno & tranquillo consistere. Vnde soquitur, nonnisi in ver●s just●●ia cultores competere quod Deus Abrahae promitit. Calv.  eminently, a good old Age; and that which is peculiar to Good Men.  
In both respects, Abraham's old Age was good. First, as it succeeded an holy and well-spent Life; and then, as itself was filled up with 
‖ Discedens in Cratia. Lyra.  Grace and Holiness; (for, according to the Promise, Psal. 92.14. He brought forth Fruit in his old Age.) And Secondly, 
† Expirare & mori in Senectute bonâ, est placide mori, & excessi● d●lcissimo hanc vitam finire. River.  as in it, he enjoyed much inward Serenity of Mind, and Peace of Conscience. This he had, this he died with; so he died in a good old Age.  
If we state it thus, Does it not carry much Mercy in it? In a full Age, (when Death is making its near Approaches); for any then to be able to reflect upon a good and gracious Life; to appeal to God (as Hezekiah did), 
Isa. 38.3.  Remember now, O Lord, I beseech thee, how I have walked before thee in Truth, and with a perfect Heart, and have done that which is good in thy Sight. Lord, I have not lived a vain and wicked Life, thou knowest; I have not spent my best Age in Folly and Vanity, all my days I have endeavoured to live in thy Fear, it has been my great Design all along to glorify thee in my Conversation, to do Good to Men, to serve my Generation: And now I am old, yet still I keep my Integrity, still I love thee, and fear to sin against thee; still (to the utmost of my Strength) I am for Prayer, Meditation, hearing the Word, all Religious Exercises: Oh good and blessed old Age! Is not the end of this Man, Peace? 
Conscientia benè acta vita, multorumque bene factorum recordatio, juc●●dissima est. Tull. de Sen.  does he not leave the World, and go off the Stage full of Comfort (as well as full of Days)? Does he not now find the sweet of his Sincerity, (past and present)? To die in such an old Age, is Mercy indeed!  
Long Life and old Age, simply and abstractly considered, are not so great a Blessing as to make a Person blessed; For the Sinner of an hundred Years old shall be accursed; Isa. 65.20. Take them thus, they do but aggravate Men's Gild here, and Condemnation hereafter. Ah but when they are attended with serious Piety and Goodness, than there is a great Blessedness in them, and a greater Resulting from them. As the Wise Man states it, (as to the Honour of old Age); a hoary Head is a Crown of Glory, if it be found in the way of Righteousness; Prov. 16.31. So we must state it, (as to the thing in hand.) Long Life, Old Age is a Mercy, if it be found in the way of Righteousness: if not, what ever it may be in itself, as considered Absolutely, to the Person, Eventually, it will have more of Judgement than of Mercy in it.  

USE.  
Let me a little apply this Point.  
1. To the Aged. Have any here lived to this good old Age? You can number 70, 80, some (may be) more Years? you have had a long Lease of Life, and 'tis not yet expired? Pray, look upon this as a great Blessing, and own it to be so. Let it not be burdensome to you, be not querulous and impatient under it; but thankful, blessing God that he has spared you so long. Old Age all desire, (all would live long); and yet the most when they have it, 
[Senectut●m] ●t adipiscantur, omnes optant; candem accufant adepti. Cic. de Sen.  ure discontented and disturbed at it: this is not ingenuous; let it not be so therefore with you. You are apt to judge of it by the outward Inconveniences and Hardships that attend it; (and these render it afflictive to you): Whereas you should judge rather by this; Oh what a large space of Time have I had, for the honouring of God, doing good to Men, and saving my own Soul! Oh when thousands and thousands about me have been cut off, in the first blossomings of their Age, or as soon as they were grown up to Maturity, (and so hurried into their Everlasting Estate; I am yet spared to make further and better Preparation for Eternity! I say, would you but judge by such Considerations as these, they would prevent Impatience, and promote Thankfulness in you to God, for lengthening out your Lives so long.  
It was the Saying of one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he whom God loves, 
Men and. in Plutarch.  dies when he is young: I cannot assent to this Assertion without some stating and qualifying of it. 'Tis true, when God is bringing great Evils upon a Family, or a Kingdom, then to be taken away young, (in order to being preserved from such Evils), does carry the Love and Mercy of God in it; (as we see in the Instance of Jeroboam's Son, 1 Kings 14.12, 13. and of good Josiah, 2 Kings 22.20.) But to make this Proposition general and universal, that we have no ground for. He that promises long Life as a Mercy, must be looked upon as loving the Persons to whom he vouchsafes it.  
That which makes old Age to be so generally burdensome, and which causes Inquietude of Mind in Persons under it; is, the muny Afflictive Evils that accompany it. Within, there's a sad Decay in the several Faculties of the Soul; (the Understanding darkened, the Reason clouded, the Memory blunted, the Affections dead and flat). Without, there are various Infirmities in the Body; the Eyes dim, the Ears deaf, the Feet lame, the Joints benumbed, the Hands tremble, the Bones full of Aches, the whole Body a Mass of Diseases: what an Accumulation of Evils is here! Hence old Age is commonly called, Aetas mala, the evil Age: And Solomon speaks of it, as such; Eccles. 12.1. Remember now thy Creator in the days of thy Youth, while the evil days come not, nor the Years draw nigh, when thou shalt say. I have no pleasure in them. (He first in general calls it the evil Days, and then particularly, in the following Verses, he most elegantly sets it forth, in the Decay of the several Parts of the Body).  
O quam continuis, & quantis plena Senectus, Longa malis!  Juv. 
Multa senem circumveniunt incommoda.  Hor. 
Now, can any be patiented under the Conflux of such Evils? much more, can any be thankful to God, for extending their Lives to an Age which exposes them to such Discomforts?  
Answ. They may, and they ought to be so. You that feel all these, reflect upon what is past. How many Years did you live in Health and Strength? how long was it before it was thus bad with you? And should not the weighing of past Mercy, quiet you under present Afflictions? When all the Day has been fair, can you not bear a shower at the Evening? When your Way has been good in your whole Journey, can you not submit to a little spot of bad Way, when you are just at the end of your Journey? This calls for Patience and Thankfulness from you.  
And besides, you are to consider the present Good, as well as the present Evils, that attend your old Age. Ye are not yet wholly unserviceable; something yet you can do, for the Good of others, and for the saving of your own Souls. All these Calamities do but set you nearer to Heaven; every Wave drives your nearer to the Shore; every Wind is but for the throwing down of the Earthly Tabernacle, 
2 Cor. 5.1.  that you may ascend to that House, that Building of God which is eternal in the Heavens. So that, upon a spiritual account, you have no reason to be impatient, or to find fault with your old Age; but to carry it like that 
* Georgias Leontinus, in Val. Max. l. 8. c. 13.  Aged Person (that we read of), who being an 107 Years old, and being asked, Why he would be willing to live so long? answered, Quia nihil habeo propter quod Senectutem meam accusem; I undergo nothing for which I have cause to blame my old Age. Do but you consider the whole matter, and you'll have more reason to say the same.  

Tull. de Sen.  The Orator objects Four Evils in old Age:  

1. It disables for Business and Work.  
2. It renders the Body infirm and sickly.  
3. It deprives of all Pleasures.  
4. It brings near to Death.   
The Vanity and Weakness of all these Imputations upon old Age, he particularly makes out with great clearness and strength of Reason.  
When Heathens have such sound Notions of this, shall we Christians entertain false Notions of it? Oh where God has blessed any of you with it, do not murmur at it, and give way to Discontent, but hearty bless him for it.  
2. Is it a good old Age, not only for the length of it, but also for the Strength and Healthfulness of it? where 'tis so, surely there must be great Thankfulness. To live so long, and yet to be strong and vigorous? free from those Infirmities of Age that have been instanced in? Nature yet keeps up its youthful Vigour? there's nothing in the Senses, Organs, Limbs, Faculties of the Mind, to show that old Age is upon Persons: nothing but only the hoary Head? Oh what Mercy is this! Whether we consider, the Paucity of them that have it; or the Advantage resulting from it for Service. This is very good, not only because it's delightful and comfortable to him▪ who has it; but because it renders him serviceable to God and Man! Alas! the old, decrepit, decayed Man, here lives, and that's all; his time of Service is over, (in a great measure); he's laid by like the Ship that's worn out, unfit to go to Sea any more. Ah! but he that is old, and yet hail and lusty, that retains his former Vivacity (of Body and Soul); he's as fit for Service as ever, as useful in his Station as ever; a wonderful Mercy! What would some zealous Christians give for it! If you have it, I beseech you prise it, improve it, and be very thankful for it.  
3. But thirdly, Is it a good old Age in the moral Notion of it? Here is the highest Obligation to Praise and Thankfulness. Can you take a view of yourselves in the former Stages of your Lives, that in all of them you have feared God and walked with him? that all along you have been good, and done Good? that Holiness and Obedience have run through your whole Conversation? And that now, in the last Period of your Days, yet you hold on in the good ways of God? yet you are acting Grace? yet bringing forth Fruit unto Holiness? 
Rom. 6. 2●. Rev. 3.2.  yet your Works are good? nay, your last Works are your best? better filled up than formerly? Oh, where 'tis thus with any of you, rejoice, rejoice! call upon your Souls and all within you, to bless God for his rich Grace displayed towards you! Here's good old Age indeed! (Oh that thee was more of it in the World)! Well, here's living to, and in a good old Age; 'twill not be long before it will be dying in this good old Age: And how safe, how sweet will that Dying be unto you whenever it shall come! (so much to the Aged).  
2. Something I would say to the Young: 
Psal. 39.5. Job 21.24.  To you who are in your best State, in the prime of your Days; whose Bones are full of Marrow, and whose Candle burns very bright. Old Age has not as yet seized upon you, but you are hastening to it; the Shadows of the Evening are every Minute drawing nearer and nearer to you. 
Jer. 6.4.  That which I would urge upon you, is, that you would so order your Course now, in the time of your Youth and Manhood, as that when old Age shall come, it may be to you a good old Age, both living and dying. Indeed, 'tis very uncertain whether you shall ever arrive at it, (as I shall show by and by); but possibly it may please God to continue you here so long: Oh! let it be your great Care and Endeavour to provide now, (if it shall be so), that it may prove an happy and blessed Age to you.  
How is this to be effected?  
Why, 
Eccles. 12.1.  Remember your Creator in the days of your Youth; close with God betimes, make an early Dedication of yourselves to God, let him have the First-Fruits of one Time; now engage in serious and universal Piety; fill up your greener Age with Grace and Holiness: Thus do, and then 'twill be a good old Age in the winding up of all. The way to end well, is to begin well; and so to hold on in what is good. If the Youth and Manhood have been vain and sinful, it cannot well be expected that the old Age will be holy, and comfortable: (what God may do in the Sovereignty of his Grace, who converts when he pleases, I do not meddle with; I only speak of what may probably and rationally be expected. The Fruits which do not set well in Spring seldom come to any good Maturity in Autumn, so 'tis here. Besides the Disingenuity of putting off Virtue and Goodness to your old Age; 
Non tantùm minimum in imo, sed pessimum remanet, Sen.  (for what is that but: in effect to say, that your worst is good enough for God? that Sin and the World shall have your Flower, and God have only your Bran? that they shall have the first Broaching of the Vessel, and God only the Dregs and Lees)? I say, besides the disingenuousness of this towards God, 'tis a thing that will prove highly injurious and fatal to yourselves▪ For, if you be not good at the finsh twill be hard for you to be so at the last. Oh! let God and Godliness have all your Time! make him the Alpha and the Omega of your Days; let the whole Web of Life be spun with even Thread; wallo in an uniform Courso of Obedience; let it be good Youth, good Manhood, good old Age, all good, (This is a 〈…〉, of must not expatiate upon it).  
I go on to a Second Observation:  
None live solong, but at lust they die.  
Abraham here had lived 75 Years, (a great Age)! but than he died. The longest Day will have its Night: There will be the setting of the Sun, as well as the rising of it; (though sometimes 'tis very late before it sets). There's none continue so long upon the Stage, but they go off at last. The Glass that has but the ordinary Proportion of Sand in it, is soon run out; suppose there should be another with a far greater Proportion, yet even that too, by continual running, at last would be empty: So some men's Time is soon run out, there's a speedy Period put to their Lives; Others hold out, and hold up a longer time; but yet they too fall and die at last. The Ante-Diluvian Fathers lived very long, yet they died; of every one of them (Enoch only excepted) it's said, And he died; Gen. 5.5, etc.  
Not to enlarge upon a Point so plain and indubitable, let me subjoin but a word of Advice:  
1. To the Old. 
Use.  How does it concern such, always to be expecting and prepared for Death! This should be done by the Young, but much more by the Aged; because of their more uncertain State as to Life. Oh how near are old Age and Death to each other! there's but a small distance betwixt the hoary Head and the slimy Grave; that which David said of himself, [there is but a step between me and Death, 
1 Sam. 20.3. ] every old Man may apply to himself. The Young may die, the Old must die: Death lies in Ambush for the Young, but it openly shows itself to the Ancient; Senibus in Januis, Adolescentibus in insidiis; Bern. There's but a little Sand left in their Glass, but a little Oil to keep their Lamps burning; their Lease is now almost expired; (and what follows but a Writ of Ejectment?) It's Folly in any to dream of long Life; but this would be prodigious Folly in you, to whom the Residue of Life is so small: (And yet the Orator tells us, 
Nemo est tam senex qui se annum non putet posse vivere.  There's none so old but he thinks he may live one Year longer). It being thus, how should you live in a constant Expectation of Death? how should you be always ready and prepared for it? What! after you have had so long a Space to prepare for your Change, yet to be unprepared? what, to be neither fit to live, nor fit to die? not fit for work, (because your Strength is gone,) nor fit for Wages, (because not ripe for Heaven)? what a dismal Case is this! Oh therefore be always ready! that when you come to die, you may have nothing to do but just to die, and to go to God.  
2. Does this Counsel concern the Aged only? no, it reaches to others also. For do not the Young die as well as the Old? Verily, every Man at his best State is altogether Vanity, Psal. 39.5. One dieth in his full Strength, being wholly at ease and quiet, Job 21.23. There are in the Grave the Skulls and Bones of Infants, Youths, strong Men, as well as of the Aged. The old Ass often carries the Skin of the young one to the Market, (according to the Jewish Proverb). 
* Quis est tam stultus, quamvis sit Adolescens, cui sit exploratum se ad vesperam esse victurum. Cic. de Sen.  Who can assure himself (be he never so young) that he shall live a Day? much less that he shall live to old Age? What is Life more in the Young than in the Old? 'tis but a Breath in both; and that, God can stop as soon in the one as in the other. Omnes eodem cogimur, we are all going the same Way, and must all tread in the same Common-Path. Death puts no Difference betwixt the Weak and the Strong. The new-built House sometimes falls, when the old one stands. Wherefore it lies upon you, that are young, to look and prepare for Death, as well as upon the Eldest. Oh that you would be wise to consider your latter End! 
Deut. 32.29. Psal. 90.12.  that you would so number your Days as to apply your Hearts to Wisdom! Do not procrastinate and delay what you have to do, (presuming upon living long, and old Age; which is the highest Folly, and the most groundless Imagination): But to day, whilst it is called to day, repent, believe, make sure of Christ, get your Peace made with God, (and the like). And then let Death come as soon as it will, 'twill be an happy Death to you.  
[And full.]  

V Ainsworth in loc.  In the Original there is no more. 'Tis an usual Ellipsis in the Hebrew; Psal. 73.10. Water's [of a full] are wrung out to them; (i. e. of a full Cup). And so here.  

Satur, accumulatus omnibus bonis & divitiis. P. Mart.  Some fill it up, Abraham died full of Riches, Wealth, Honour, and all earthly Prosperity: (As it's said of David, He died in a good old Age, full of Days, Riches and Honour; 1 Chron. 29.28.) Others thus; Full of Grace, of Faith, of good Work: (a much better Fullness than the former)! But the most fill it up, as here we do, full of Years, or Days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. (and so in divers other Versions).  
The same is affirmed of Isaac, Gen. 35.29. of David, 1 Chron. 23.1.— 29.28. of Jehojada, 2 Chron. 24.15.— of Job, chap. 42.17.— The Prophet uses this Expression, jer. 6.11.— The Aged, with him that is full of Days.  
But this (according to Expositors) is said of Abraham, not only as expressive of the many Days and Years that he had lived; (with respect to which, it falls in with what precedes, and is but a repeating of the same Matter; [he died in a good old Age, an old Man, and full of Years]: But it also intimates what was the Temper of his Mind, the inward Frame and Working of his Soul, as to Life; (and so it carries distinct Matter in it). He was full of Years, i. e. he was 
* Saturatus diebus suis. V Syr. Saturatus aetate. V Arab. Ut non appeteret vitae prorogationem: Calv. Oleast. Pertaesum est eum vitae, mortem optavit: Zwingl. Noluisset ulterius dies suos pertrah: P. Mart. Hebraismus est, pro Saturata erat anima ejus; non cupiebat diutius vivere, n●ec dies suos innovari. Fagius.  satiated with Life, satisfied with the Time he had lived; he had lived long, and now he desired to live no longer; he had his Fill of the natural Life, (as one has of Meat and Drink, when he has been at a Feast); he was very willing to have a Period now put to it.  
Hence note, that  
A gracious Man, (a true Child of Abraham), 
Obj.  after he has been here his appointed Time, and done the Work allotted to him; has enough of Life, so as not to desire to live any longer.  
Jacob, when he had seen Joseph, thought he had lived long enough; Now let me die (says he), since I have seen thy Face, because thou art yet alive, Gen. 46.30. Simeon, having had a Sight of Christ, was very willing to die; Lord now lettest thou thy Servant departed in Peace, for mine Eyes have seen thy Salvation. Thus it is, thus (to be sure) it ought to be, with every true Christian.  
I put in, [when his appointed Time is come, and his Work done], for the better stating of the Point. Till these be accomplished, Life can never be too long; when these are accomplished, Life can never be too short. When a good Man is convinced, 'tis God's Will to translate him into another World, and that his Work is done in this; Oh (says he) let me die, I have enough of Life!  
Here's one great Difference betwixt the People of God and other Men. The wicked are always desiring Continuation of Life; as knowing, whenever that shall end, all their Pleasures of Sin are over, and everlasting Punishments shall succeed in their room. The worldly too, are upon the same lock; as knowing, here is their Portion, that they have their good things here. 
Luke 16.25.  And therefore, as they have insatiable Desires after the having more of earthly Things, so also after the protracting of that Life, in which those earthly things are to be enjoyed. If these might have their Will, they would never die, but live on in infinitum. They may indeed sometimes be impatient of Life; but they never are, (upon good Grounds, and in a right manner), satiated with Life. Ah! but such who are sincere with God, this is their Frame and Temper: Does God say, you shall live no longer? they answer, Lord, we have enough of Life, let us die.  
Some Heathens have gone very far in this; I have lived (says 
* Vixi quantum satis erat, mortem plenus expecto. Sen.  one) as long as suffices, I am all for Death. And 
† Si quis Deus mihi largiatur, ut ex hâc aetate repuerascam, & incunis vagiam, valde recusem; nec velim, quas● decurso spatio, a calce ad carceres revocari. Cato in Tull. de Sen.  another, If some God would grant me to grow young again, I would by no means accept of it; I would be loath, having run my Race, to begin all again. If these (by the improvement of Reason and natural Light) went thus far; surely they, who have an higher Light, do not come short of them: and what (I fear) in them was but Words, by the Saints is really put in Practice.  
And in these, the Grounds of their Satiety of Life, are to be considered. This does not result, merely from the Troubles, Losses, Crosses that here they meet with; but from something of an higher Nature. They are convinced of the Vanity of things below, that there's an Emptiness in what this World affords; that there's nothing here justly to make them fond of Life: That so long as Life continues, Sin will continue: That there is an higher and better Life to succeed, (which cannot be enjoyed till this expire): That 'tis first Dying, and then being with God. Upon these Grounds, gracious Souls are even glutted with this Life, and care not how soon they are deprived of it.  
Well, 
Use.  let us show ourselves to be Abraham's Seed in this, in our being satiated with Life: He is an excellent Christian who is so, but there are but few who are so.  
Rarus qui exacto contentus tempore vitae,  
Cedat uti conviva satur—.  Hor. 
Should God measure out but a short Duration of Life to us, yet that should satisfy us, as being long enough. But much more should he grant a liberal Proportion of it, we have no reason to desire more. True, in respect of Work and Service, we should think Life never to be long enough: 
Vixi satis Naturae, satis Gloriae, non satis Patriae.  He said well who said, I have lived enough to Nature, enough to my own Reputation, but not enough to my Country. He speaks much better who says, I have lived enough to Nature, enough to myself, but not enough to my God). But when we have good Grounds to conclude, our Work is finished, God has no more for us to do; it becomes us to say, 
Non ace●bum jam judicant vivere sed supersluum. Sen. Ep. 24.  We have our fill of Life, we would not live a day, an hour, a moment longer: (Not because its bitter to us to live, but because 'tis unnecessary for us to live). 'Twould be an Act of 
* Singularis est Dei Gratia, vitae saturi●as, ut ex eâ migrare parati sumus cum Animi Tranquilitate, etc. Rivet in loc.  singular Grace from God, if, by his Spirit, he would bring us to this blessed Temper!  
I have dispatched the two first Amplifications about Abraham's Death, from the Manner, and the Time of it; let me add a little upon the Third, viz. the Issue and Consequent of it. He died, what became of him after that? why,  
He was gathered to his People.  
This, like the preceding Expressions, (of giving up of the Ghost, dying in a good old Age, being full of Years), does often occur in Scripture. 'Tis used of Isaac, Gen. 35.29. of Jacob, Gen. 49.33. of Aaron, Numb. 20.24. (of many otheres). Sometimes 'tis expressed by being Gathered to their Fathers: I will gather thee to thy Fathers (says God to Josiah) 2 Kings 22.20. And also, all that Generation were gathered unto their Fathers, Judg. 2.10. David was laid unto his Fathers, Acts 13.26. The Promise to Abraham was, Thou shalt go to thy Fathers— Gen. 15.15.— We read again and again, of sleeping with their Fathers; 1 Kings 11.43. 1 Kings 2.10. (& passim).  
It's an usual Hebraism to set forth, entering into the State of the Dead. There's a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it; it being a more soft and pleasing Description of that State, instead of that which is more rough and harsh.  
The Grave being the common Receptacle of all that die; (All go unto one place, Eccles. 3.20. I know that thou wilt bring me unto Death, and to the House appointed for all living; Job 30.23): therefore, though Abraham died and was buried in Canaan, where 
* Gen. 25.10.  Sarah only was buried, and none of his Progenitors; yet, upon his Death and Burial, he's said to be gathered to his People, (or Fathers).  
The Papists Gloss upon it is, he went to the Limbus Patrum. Their Doctrine is, that the Fathers, and all the Old-Testament-Saints, (who lived and died before the Incarnation, Passion, and Resurrection of Christ), were not immediately taken up into Heaven, but shut up together in some secret Recesses or Caverns of the Earth, till Christ should come, and suffer, and rise again; and then they were to be admitted into the Heavenly Glory. And they tell us, that these Fathers and others, in this State, did not feel any Paena Sensus, (as they in Purgatory do); but only Paena Damni, in their not having the immediate Presence of God and the Beatific Vision. And amongst other Proofs that they give of this, my 
* Apponi ad Populum suum, est consociari. Non in majorum Sepulturâ juxta corpus, sed perduci juxta Animam ad consortium Animarum Patrum illius, quae erant in poenis tenebrarum usque ad discensum Filii Dei ad Inferos, etc. & post Salvatoris Domini Resurrectionem transferendus ad Paradisum faelicitatis aeternae. Lipem in loc. So Lyranus, P. Burgensis, in Gen. 49.33. Bellarmin. de Animâ Christi, Cap. 11. Pet. Galat. Arcan. lib. 6. c. 7.  Text, (with other parallel Texts), is insisted upon for one: Abraham was gathered to his People, i. e. he was not presently translated into Heaven, but for a time shut up in a common Cell (with the rest who died before him), as only an Expectant of Heaven. And hence they observe, a Variation of Words, in the setting forth of the Death of those who died since Christ came, and of those who died before Christ came: The former are said to die in the Lord, to sleep in Jesus, (and the like); but the latter, are said to be gathered to their People, to sleep with their Fathers; (and so on).  
This Opinion we reject, as having no solid Foundation in the Word of Truth: And hold, that as all Believers who now die do immediately enter into Glory; (for the Spirit returns to God who gave it, Eccles. 12.7. To day shalt thou be with me in Paradise; Luke 23.43. We know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens; 2 Cor. 5.1.) So, that all who lived before Christ, and believed in him, did also, upon their Dying, immediately enter into Glory. 
See this Limbus Patrum refuted, and the Protestant Doctrine defended, in River. in Gen. E●ercit. 151. Idem. summa controv. Qu. 42. Rainold. Censura libr. Apochryph. Prael. 79, etc. Chamier. Panstrat. 〈◊〉. 3. l. 25. c. 5, etc.  Christ being the same to Them, that he is to Us, Heb. 13.8; his Merit extending to Them as well as to Us, (he being the Lamb slain from the Foundation of the World; Rev. 13.8); and They believing in the Messiah to come, as well as we believe in him as come; what reason can be assigned, why they should not partake of the same Blessings, the same Happiness, that we now partake of? and consequently, upon Death, be put into the immediate Possession of the Glory of Heaven, even aswe are?  
But blessed Abraham! was it thus with thee? was this thy gathering to thy People to be shut up in some dark Caverns of the Earth, (God knows where)? and to be kept out of Heaven, (God knows how long)? In thy Life, at God's Command, thou goest thou knewest not whither; and at thy Death too, didst thou go thou knewest not whither? Wast thou the great Instance of Faith, 
Rom. 4.3.  the Father of the Faithful? and yet does it far better, with the meanest of thy Seed now, than it did with thyself? Was Heaven so much in thy Eye, didst thou look for a City which had Foundations, 
Heb 11. ●0.  whose Builder and Maker is God; and yet so long kept out of it, and thrust into some Recluse whöse Builder and Maker is Man? Is thy 
* So Austin expounds it, Q●e●. Evang. l. 2. c. 28. & in Ep. ad Evodium. So Muldonate in loc. (who yet to save himself, is fain to say, Non quod Abraham in Coelo esset; sed quòd ita loqui singarur, quasi esset in Coelo.  Bosom made use of to represent Heaven; and that before Christ died; and yet wast thou not as yet in Heaven? Blessed Saint! these things we poor dim-sighted Protestants, know not how to understand!  
The Adversay has led me out of my way, I return to the words; which I shall consider not only as a Periphrasis of Death, or of the dead State that follows upon it; but as holding forth something of a far higher nature: As namely, that Abraham's Soul, as soon as Death had seized upon his Body, was forthwith translated into the Fellowship and Society of the glorified Saints, who lived and died before him.  
Two things Expositors infer from them.  

1. The Existence of the Soul in its separated State from the Body. They apply Abraham's being gathered to his People, to his Soul; and from thence assert, the Existence and Immortality of it. And whereas some affirm, that in all the Books of Moses there's nothing said, to prove the Soul's Immortality; 
* In Loc.  Cajetan confutes them from this very Text: And many 
† Vatab. Pererius in Gen. 25 Tom. 4. Disp. 8. pag. 789, etc. Ainsworth. Theodoret. Q. 109. in Gen.  others concur with him therein.  
2. The Advancement and Felicity of the Soul upon its Separation from the Body, which consists in this, that it is presently joined with, and admitted into, the Society of the glorified Souls that are with God in Heaven.   
I must not engage in the discussing of these Heads; in brief take this Observation.  
That whenever the Godly die, immediately they are translated unto the Society of the glorified Saints in Heaven.  
We cannot ground this, merely upon the Phrase of Abraham's being gathered to his People; but we must also take in the Grace and Holiness of the Subject. It's said of Ishmael here (ver. 17.) He was gathered to his People; but how? not as Abraham was, because he was a bad Man. The Sense of the Words must be stated, according to the 
* Ad foelicitatem per se ●on pertiner, sed tantum pro Subjectorum ra io●e intellecta. Rivet.  Subject to whom they are applied: When the Wicked die they are gathered to their People, i. e. they are thrown into the Company of the Damned in Hell: But when the Godly die, they are gathered to their People, i. e. taken up into the Company of the glorified Saints in Heaven.  
It's foretold and promised, Mat. 8.11. That many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob in the Kingdom of Heaven. Hebr. 12.22, 23. But ye are come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable Company of Angels: to the General Assembly, and Church of the Firstborn, which are written in Heaven, and to God the Judge of all, and to the Spirits of just Men made perfect: And to Jesus the Mediator of the New Covenant, and to the Blood of sprinkling, that speaketh better Things than that of Abel. The first Intendment of the Apostle in this Scripture, was to describe the Gospel-Church as 'tis here on Earth, in the Glory and Privileges thereof. One of which is this, that under the Gospel, Saints on Earth have Communion with the Saints in Heaven; (all making up but one Body, or one Assembly): But yet so, as that the Things (here spoken) have their fullest Accomplishment in the Church triumphant. When any are taken up into that Church, they go indeed to the City of the living God, the heavenly Jerusalem, an innumerable Company of Angels, the Church of the Firstborn, the Spirits of just Men made perfect. And this is the Portion of all that fear, love and obey God, whenever Death removes them hence. Luke 16.22. And it came to pass that the Beggar died, and was carried by the Angels into Abraham's Bosom.  
And is it thus? 
Us. 1.  then (1.) What an incentive is this to Godliness! Abraham died in a good old Age, (an old Age which succeeded a pious and well-spent Life); what followed upon it? he was gathered to his People; admitted into the Society of the Blessed in Heaven. Now as we desire to partake of his happy End, we must conform to his holy Course. Let us show ourselves to be his Children by the doing of his Works; 
Joh. 8.39.  Let us believe, obey, live as he did, and then we shall be Heirs with him of this, and all that other Blessedness, which he now possesses. To be with all the glorified Saints in Heaven? (much more to be with the blessed God there)? what Tongue can express, what Heart can conceive, how great a Thing this is! But how is this to be attained? only by being good, and doing good. 
Heb. 12.14.  Without Holiness no Man shall see God, nor any who are with God. Oh let the Age be what it will, (old or young), see that it be good and gracious; and then this happy Gathering will follow upon it: but otherwise, 'tis not to be hoped for. Pray tell me, you that live as Antipodes to the Saints on Earth, can you hope to be embodied with those in Heaven? You that hate and persecute the Saints on Earth, can you hope ever to be joined with them that are in Heaven? You that are all for the Society of Sinners below, can you expect to be admitted into the Society of Saints above? surely you cannot so grossly impose upon yourselves! At death there is a sorting of all Men into their several Companies: the Wicked go to the Wicked, the Godly to the Godly; the former to their Predecessors and Companions in Sin; the latter, to their Predecessors and Companions in Sin; the latter, to their Predecessors and Companions in Grace and Holiness. Oh let the Consideration hereof prevail with us, to put away Sin, and to engage in all serious Piety! Be Followers of them who through Faith and Patience inherit the Promises; 
Heb. 6.12.  that you may be gathered to them when you die, 
psal. 125.5.  and not ranked amongst the Workers of Iniquity.  
2. It may be improved, 
Use 2.  to support against the Fear of Death. How are many, through this Fear, all their Life Time subject unto Bondage! Hebr. 2.15. But if ye be Abraham's Seed and Children, why should it be thus with you?  
Here are in the Words of my Text three notable Antidotes against this Fear:  
1. What is Death? 'tis but the giving up of the Ghost; the expiring of the Breath; and that's all (to the Sanctified and holy): And is this a Thing so much to be feared? Every Breath that comes from thee, is a kind of Death; when 'tis the last Breath than its Death, (there's all the Difference). 
● Thess 4.14. Isa. 57 2. 2 Cor. 5▪ 4. phillip 1.23.  Elsewhere 'tis but a Sleep, a lying down in Bed, an unclothing, a Departing: Oh what mollifying Expressions doth the Scripture set forth, Death by! and all to keep down our inordinate Fear of it.  
2. All (sooner or later) are subject to it. 'Tis not we alone that die, all are Companions with us in this. The Patriarches, Prophets, Apostles, nay Christ himself, all died: and shall we be afraid to walk in that Path which so many have trod before us? When Photion saw one, who was to die with him, afraid to die; What (says he) art thou not glad to far as Photion does? 
Plutarch. in Apoth.  So when Abraham gave up the Ghost and died, (with innumerable others), shall we be overwhelmed with Fear when it shall be our turn to die?  
3. After the Dying comes the Gathering. That Death that breaks our Company below, advances us to far better Company above. It takes the Key of Heaven (as it were) and lets us into the Society of Saints and Angels, yea of God himself, and the blessed jesus. And shall we then 
* Ejus est morieim ●imere, qui ad Christum noll●t●lr●● Cyprian.  fear to die? Oh let's get above this!  
3. Let all God's People rejoice in the Thoughts of Heaven. 
Vsm 3.  What a Place and State will that be to such! when you shall be gathered into the Fellowship of the glorified Saints; shall see Abraham, Isaac, jacob (with all the rest of that vast Body); shall converse with them and have Communion with them in the praising, admiring and magnifying of God for ever: what a transcendent Happiness will this be! Here your Company is mixed, there none but Saints shall be with you. Here your Company is often afflictive to you, there it shall be wholly rejoicing to your Souls. Here, the Best you converse with have their Infirmities; there, all shall be perfect. Here, you see this and that Saint, (scattered as a little good Grain in the midst of a Field of Tares); there you shall see the whole. Body of Saints from first to last. The Sight of one St. Paul would be a blessed Sight; but to see all the Apostles, all the Martyrs and Confessors, all the great Instruments of God's Glory (ancient and modern)? Lord, what a transporting and ravishing Sight will that be! How should the serious Sense of this both fill up our Joy, and also inflame our Desires after Heaven! How divinely does the Orator speak! O blessed Day, when I shall go to that divine Society and Convention of Souls, 
O praeclarum diem, cù ad illud di inum Animarum Concillium coetumq e proficiscar; & cùm ex hac turba & colluvione dis●edam! Tul. de Sen.  and shall be freed from those Crowds & filthy Persons that are here! had he such Notions of a future State, and of the Happiness thereof? what Notions should we have of it!  
And yet that which I have been upon, is but the least of Heaven. To be gathered to the glorified Saints, is very good; ah! but to be gathered to God, to Christ? to be admitted into the immediate Presence, Vision, and Fruition of these? surely this is incomparably better! This is the Heaven of Heavens, the very Top and Zenith of Glory. And this shall be the Felicity of all who are sincere with God: 1 Thess. 4.17. So shall we ever be with the Lord: Having a Desire to departed, and to be with Christ, which is far better. Philip. 1.23. In thy Presence is Fullness of Joy, at thy right Hand are Pleasures for evermore, Psal. 16.11. Oh therefore, you who fear God and walk with him (as the great Instance in the Text did), how may you comfort yourselves in this! and what cause have you, to say, My Soul doth magnify the Lord—. Bless the Lord, o my Soul, and all that is within me, bless his holy Name.   

THe first part of my Work is dispatched; I go on to the second. The Example which the Text propounds, I have done with; I come now to that Example, which the Providence of God sets before us this day.  
You all expect I should say something of that Ancient, Faithful, Eminent Minister of Christ, and Servant of God, Mr. Thomas Case, whose Funerals (in the Religious Part of them) we now solemnize.  
Concerning him therefore, I will,  

1. Give a brief A count of his Life and Death.  
2. Then give a more particular Narrative of him, in his several Capacities.   
Not to instance in the Time and Place of his Birth, he was the Son of a Minister in Kent; (a Person eminent in his time for Parts and Piety). This he testified, as in all other things, so in his great Care to give this his Son a pious and religious Education: which he was the more excited and encouraged unto, upon his perceiving of those more than ordinary buddings and blossomings of Grace and Ingenuity, that were in him in his Childhood.  
When he was grown up, and sit to be sent abroad, he was put to School; first at Canterbury, then at Merchant-taylor's School (in this City). And there he was continued, until his Father, meeting with Troubles and Embroy Iments in his Estate, (by Law-Suits and other Occasions), was forced to remove him from these Nurseries, and to take him home to himself; where he gave him all that Instruction in the Arts and Languages, that his many Diversions would admit of.  
Having arrived at a Competency of Age and Learning, 
Add passent & alij haud pauci, ab eruditione merito celebrandi; quales. crediderim—, Thomam Case, etc. Antiq. Vniv. Oxon. l. 2. p. 283.  he was sent to the University, admitted in Christ-Church in Oxford, (that Famous Society); where his Industry and Proficiency was such, as that, by the Dean and Canons (then being), he was unanimously elected Student of that House. There he resided till he had commenced Master of Arts, and a Year or two after.  
From thence (he now being in a considerable measure fitted for the Work of the Ministry), by the great Importunity of Mr. R. Herrick, (his most intimate and affectionate Friend), he was prevailed with to come to him, and to be with him at his Benefice in Norfolk. After some short stay with him, he was called to the Exercise of his Ministry at Erpingham, (a Town in the same County). There he continued eight or ten Years; indefatigable in his Work, preaching twice every Lordsday, expounding the Holy Scriptures, catechising the Younger, repeating in private what he had delivered in public. Hither many resorted to him, to partake of his Labours; and God wonderfully succeeded them to the Conversion of many Souls.  
But meeting with Troubles in that Diocese, (under Bp. Wren), he was forced to remove out of it. His  Friend, (being made Warden of Manchester) took him into Lancashire with him: there in a short time he was presented to a Place in the Neighbouring County. But great Revolutions happening in the Nation a little after, he was, (by the Urgency of some Persons of Quality) persuaded to accompany them to London: So Providence first brought him hither, and then fixed him here.  
Here he was chosen first Lecturer, than Pastor at Milkstreet; where, how laborious and faithful he was in his Lord's Work, many yet living can testify. Besides his Lord's-day's Pains in this Place, he preached a weekly Lecture every Saturday; (in order to Persons being the better prepared for the Sabbath). And here he first set up the Morning Exercise; which has been kept up in this City (from place to place) ever since; (it too having lived to a good old Age, and not as yet given up the Ghost).  
And not confining his Labours to this Parish, he also preached a Lecture at St. Martin's in the Fields every Thursday; which he kept up above twenty Years.  
In those days, the Engagement being vehemently urged, and he refusing to take it, he was put out of his Place at Milkstreet. But God would not have him to be idle; if one Door be shut upon him, another shall be opened. He was therefore called to preach as Lecturer, at Alderman-bury, and at St. Giles Cripplegate. In which Congregations, he continued preaching Christ and the Gospel, till he was sent Prisoner to the Tower; (where he was confined about six Months). The Grounds of this Imprisonment, (wherein several others, of Name and Worth, were Companions with him; to Two of which, it ended in more than bare Imprisonment, in Death itself); I say, the Grounds of this, are well known to all that know any thing of the Transactions of the late Times. We than thought they suffered for their Loyalty and Fidelity to their Sovereign; if the present unkind Age have other Notions of it, we must submit.  
After his Release he was invited to be Lecturer at St. Giles in the Fields. Mr. Moline (than Rector there) dying, he was chose in his Stead. And so continued, till, upon his Majesty's Restauration, the ancient Incumbent was readmitted.  
In the Year 1660 he was one of the Ministers, deputed by his Brethren in this City, to wait upon his Majesty at the Hague, to congratulate his Restauration. With respect to which I may confidently say, as none (in his Sphere) did more cordially endeavour to promote it, before it was accomplished; so none did more cordially rejoice in it, when it was accomplished.  
When that black and fatal Day, Aug. 24. 1662. came, he fared as the rest of his Brethren did, (who were not satified to conform). Here his Ministry in Public was at an end; yet (as God gave Opportunity) he ceased not in Private to be doing all the good he could. And in this Diligence he held on, till the Infirmities of his great Age wholly disabled him for any further Ministerial Work.  
One remarkable Passage of his Life must not be omitted; (I hope, the Recital of bare Matter of Fact will give no Offence). He was a Member of that Assembly, which, in the Year 1643, was called by the Parliament (as then sitting) to advise in Matters of Religion. And I think, he lived to survive all of that Body, (one only excepted).  
I have gone over the several Turns and Motions of his Life, and led you from one Stage to another of it: 'tis the last only that remains yet to be spoken unto.  
It pleased God, (the great Arbiter vitae & necis) to lengthen out his Life to a very old Age: He lived to 
* Tully's Age. Quartum annum ago & octogesimum. Lib. de Sen.  84 Years, and then died. On May 30th last past he finished his Course; and on June 14th was decently interred in Christ Church in this City. And now, how is my Text exemplified in him as well as in Abraham! He gave up the Ghost, and died: how willingly did he resign up his Soul to God Death found no Resistance from him, (alas! he had been long desiring and waiting for it); he quietly and readily yielded to it. And what an easy Death did God bless him with! The Oil was spent, so the Lamp went out. There was no Sickness, no Pain, no Groans, or Agonies at the last; he just breathed out his last Breath, and that was all. It's said of Jacob, when he had made an end of commanding his Sons, he gathered up his Feet into the Bed, and yielded up the Ghost, Gen. 49.33. Just thus it was with our deceased Father; for rising from Dinner he desired some repose upon his Bed; where, as soon as ever he was laid, he gathered up his Feet, and so yielded up the Ghost. This facile Death he had much desired, and often prayed for, and he had it: Sortitus est facilem exitum, & qualem semper optaverat; (as the Historian of Augustus).  
And he died in a good old Age. Good, as to the Greatness of it: Good, as to the Health and Strength of it; (a few Years indeed before his Death, his Limbs were much enfeebled, his Memory much impaired; but till then, he had as much Vegetenes and Vigour every way, as could be expected in one of his Years). Good, in the best Sense, as it succeeded a well-spent Life, and as it was filled up with gracious and holy Actings to the Last. He began with God betimes, and he kept close to God to the End.  
And now he is gathered to his People; translated into the blessed State, gone to the general Assembly, and Church of the Firstborn, to the Spirits of just Men made perfect. Taken up to his People; to those now in Glory, who by his Ministry were converted: (and oh what rejoicing is there, in Them to see their Spiritual Father; in Him to see the Children that God has given him!) He has now a view of all the glorified Saints, and is one of them: Yea, he has now the Vision of God himself, and of his dear Redeemer. What he wrote in his Pisgah about Heaven, he has now the experimental Knowledge of. He that died in Abraham's good old Age, now lies in Abraham's Bosom. He that was a decayed and decrepit Man here on Earth, with what Strength and Vigour is he loving, praising, adoring God in Heaven! Holy was his Life, and happy was his Death. He is with God, and so shall be for ever.  
Thus I have given you a short Narrative of his Life and Death; but a more particular and distinct Account of him, as to what he was, must be further added. And in order to this, I will consider him in a fourfold Capacity.  

I. As a Man.  
II. As a Christian.  
III. As a Minister.  
iv As standing in such and such Relations.   
In the Characterising of him under these Heads, I will keep close to the Truth, and say nothing but what I apprehend to be truly so. And as I would not diminish his Merit, and any way lessen his real Worth, (which would be disingenuous towards him); so neither will I advance it above its just Pitch and Measure; (for that would be injurious to myself).  
I. Let's consider him as a Man. So he was one, whom God had endowed with excellent Parts, (Natural and Acquired: (some I know are not of my Opinion in this; be it so, they have their Liberty of judging, and I have mine). He was very happy in a good and quick Invention; which first furnished him with smart Notions (upon all Occasions), and then with apt Expressions to utter them: and this too was attended, in a good Proportion, with a solid Judgement. It's very rare, for one and the same Person to be eminent in all the Accomplishments that are proper to the several Faculties; Strength of Reason, Depth of judgement, Quickness of Fancy, Retentiveness of Memory, seldom concur in the same Subject; we value him who is eminent in any One of these, though he be not so in the Rest too. I speak very modestly of our deceased Friend when I make this to be his Case; (but of the two I choose rather to go too low than too high). Towards the Close of his Life, when the Infirmities of a great Age were upon him, there was a sensible Decay in his Parts; yet even than it might be seen what he had been in the Prime of his Days; (as the Glory of Carthage might be discerned in the Ruins of it).  
For his Natural Temper, he had fervidum Ingenium, a pretty quick and warm Spirit; zealous he was for, or against, what he approved or disapproved; (especially if God and Religion were concerned therein). And this, in the late unhappy Controversies, exposed him to severe Censures from more than One Party; (whether justly or not, 'tis not for me to determine). Only this I would say for him, if sometimes undue Heat did prevail in him, either in Words or Actions, much Allowance is to be given for it to his natural Temper.  
And further he was an open,  Man; One, who was totally a Stranger to those little Arts and Frauds, those subtle Reserves and Pretences, which the World is too full of. He knew much of other things, but as to Dissimulation, I think he knew as little of that as any. What Opinion he embraced, he never concealed; and what Affection prevailed, he usually disclosed. He was so honest and true, as always to think what he spoke; and (for the most part) so unreserved, as to speak what he thought. He could (I question not) had he pleased, have acted the Wisdom of the Serpent, as well as others; but he was wholly for the Simplicity of the Dove; (If this was a Fault, pray pardon it; there are but few that err on this hand).  
In his Converses, he was hearty, affectionate, all Love and Kindness; not morose and magisterial, but affable and obliging; not vain and frothy, yet facetious and pleasant; not confining to himself what might be useful to others, but very communicative. He was somewhat hasty and passionate, but his Passion was soon over; Anger rested not in him, the Fire was quenched as soon as kindled; (the sooner the better)! Many other Characters of him might be heaped up; but these few are sufficient to give a short view of him, considered as a Man.  
2. As a Christian; and such he was not in Title and Profession only, but in Truth and Reality; (so far as we can judge) a truly gracious and upright Man. How sincere, eminent, conspicuous, were all the several Graces in him!  
He was an ardent Lover of God, of Goodness, and of all Good Men. His Fear of Sin, and of offending God, was very great; his Public Ministry was very dear to him, yet when he could not enjoy it without submitting to that which to him was sinful, (not that he judged others by himself), he patiently laid it down. His Heart was full of Penitential Brokenness: how often have I seen him pouring forth Tears, in the Confession of his own and other men's Sins! His Zeal for God, was exceeding high; (wherein his natural Fervour was helpful to him): he could quietly bear his own Sufferings, all the Indignities offered to himself; but when he saw God dishonoured, the Gospel reproached, the Truth thereof opposed and undermined, the good way of Holiness evilly spoken of, this he could not bear without great Commotion of Spirit. He minded Heaven more than Earth; (as appears by that small Estate which he left, after he had been in the Ministry so long, and in such considerable Places for Gain and Profit). He had a large Heart for Charity, (had his Purse been equal to it). His Communication was savoury and edifying; and although, (as has been hinted) he sometimes would be facetious in his Discourses, yet so, as that always he would miscere utile dulci; mingle that which should profit with that which should delight. Under his greatest bodily Infirmities at the last, when any came to visit him, he would still be dropping some spiritual and heavenly Matter into them. Who more sensible of the Church's Calamities and Distresses than he? Oh how did he use to melt and dissolve in Prayer, when he was spreading the Concerns of Zion before the Lord! He was indeed a praying Man; one that was frequent and fervent in this blessed Duty. Not contented with the stated and more ordinary Performance of it, how did he set apart, upon special Occasions and more than common Emergencies, whole days to be spent in solemn calling upon God And when he himself, in his old Age, was much disabled for Prayer he would scarce let any Minister (who came to visit him) go from him, till he had prayed with him. Indeed, his first Conversion began with this; and so too, it continued with this. It pleased God, (as he himself related it to me) to work upon him betimes, when he was but six Years old. And at that Age, through the Influence of Divine Grace, he was inclined by himself, every Morning and Evening, to pray: And this he did, not by the help of any Book or Form (read or remembered); but by the gracious Assistance of the Holy Spirit: Nay, this he did, not upon any Precept or Direction, either from his Father or any other Person; but solely upon God's drawing of his Heart to it: (So as that of Tertullian is very applicable to him,— Sine Monitore, quia de Pectore). Some things I am credibly informed of, relating to his managing of Prayer with others, when he was grown to eight Years of Age; but fearing many will not believe them, and many will turn them into Ridicule and Derision; I judge it best not to mention them. By what I have said it appears, that from a Child of six Years, to an aged Man of 84. Years, he kept a continued, uninterrupted Course of Prayer.  
Several other Grace's shining in him might be instanced in: As his great Love to Ordinances; how did it afflict him in his confined Condition that he could not enjoy these! His patiented waiting for his long-desired, but long-delaied Release, was very admirable. (But I grasp at too much! these, with some other of the like nature, I must pass over).  
By what I have (or should further have) said, do I design to represent him as one that was perfect? Good, and unmixtly Good? Oh no! He had his dark side as well as his bright side, his Corruptions as well as his Graces, his Infirmities as well as his Excellencies: And where shall we find the Person with whom 'tis not thus? He was a good Man, yet but a Man; he was in the State of Grace, but it was but in the imperfect State of Grace. I would give him his due Worth, (which was very great); but yet so as not to advance him above what he was. And the truth is, when I consider his Natural Temper, the Personal Infirmities which he lay under, (which have been glanced at), the many Temptations which he, as well as others, was assaulted with, I conclude, all his Grace was little enough for him: Nay, assuredly it would have been too little, had not an higher Grace been sufficient for him.  
3. As a Minister: And as he stood in this Capacity, his Worth and Eminency cannot but be so well known in this City, (where he exercised his Ministry, in Public and in Private, about forty Years); as that it will be superfluous for me to say much about it. In short therefore, he was an excellent Minister of Christ; who, if he be not to be ranked amongst the first three, 
2 Sam. 23.23.  (the most famous and eminent of our Preachers in England), yet he may well be looked upon as more honourable than the Thirty.  
His Ministerial Abilities were very considerable. He was another Apollo's, an eloquent Man, and mighty in the Scriptures; a Scribe, instructed unto the Kingdom of Heaven; in whom the Word of God dwelled richly; out of which Treasure he ever brought things new and old.  
He was as Scriptural Preacher; had a singular Happiness in citing of Texts pertinent to the Matter he was upon, and then in the opening and applying of them. And as his Preaching was solid and judicious, so it was acute too; filled up with quick and nimble Invention: He would sharpen plain, practical Doctrines, with considerable mixtures of Ingenuity and Fancy. His great design in his Ministry was, not to perplex his Hearers, but to edify them; not to fill them with acquaint Notions and Speculations, but with serious and important Truths; not to please their Ears, but to better their Hearts, and awaken their Consciences; not to advance his own Reputation, but the eternal Salvation of them who heard him.  
So long as God spared him Strength, none more constant and frequent in Preaching than he; and when God laid him aside, that he could preach no more, what an Affliction was that to him! And his Frequency in it, did not lessen his Pains in due preparing for it; his Sermons were well weighed and studied, (he not daring to offer to the Lord that which cost him nothing.  
What a great Man he was in Prayer, all they can testify who ever joined with him therein. Indeed, God had endowed him with an admirable Gift as to this; (I firmly hope it was something more than a bare Gift). He was severely Orthodox, sound in the Faith to a degree of Rigour, a thorough paced Calvinist, a firm Adherer to, and Assertor of the Doctrine of our Church; (though he differed as to some Rites and Ceremonies imposed in it): And herein he stood steadfast and unmovable to his last Breath.  
God blessed his Labours wherever he came, with considerable Success. In all Places, whither the Providence of God carried him, he had the Seals of his Ministry in the Conversion of many Souls. There are many now in Heaven, many yet remaining here on Earth, who with Comfort can call him their Spiritual Father.  
He has not published much of his Labours; but what he has 
* His Pisgah. Corrections, Instructions. Sermons upon particular Occasions.  published, shows him to be an able, Practical Divine.  
4. I come to the fourth and last thing, to consider him in his Relative Capacity: In which, he was as praiseworthy, and does as much deserve Imitation, as in any of the foregoing Considerations of him.  
God blest him with a pious and prudent Consort; (I must say no more of her, because she is yet living): And what an high degree of Love was there betwixt them! Indeed, they may be Patterns and Examples of Conjugal Affection and Concord to all who knew them. They lived together near 45 Years; and how often have I heard him say, In all that time there had been no Contention betwixt them, except in this, who should love one another most.  
He had no Children of his own; but his Wife's Children he was as tender over, and as affectionate unto, as if they had been his own. His Love to them, and Care of them, was scarce to be paralleled, sure not to be exceeded. And how he prayed for them, instructed them, used all means for their Spiritual Good, I hope they will never forget.  
He had other Relations of his own; some of which, by Providence were cast upon him, for his Care and Relief. And he was a Father to them, at once caring for their Bodies and Souls too.  
And as to his whole Family, he was ever careful of the Souls of all that came under his Roof; in instructing them in the Principles of Religion, in helping them to understand the Scriptures; which were read in his Family Morning and Evening. And his Method was, to cause every Child and Servant to remember something that had been read; which he would then in a plain and familiar way, open to them, and so proceed to Prayer. He had many Servants, who lived with him, that bless God that ever they came into his House.  
I have paralleled him with Abraham in his Death; I might, (with a saluâ distantiâ) also parallel him with Abraham in his Life: as they died alike, so they lived alike. I'll go no further than the thing last mentioned. Abraham is famous for his Zeal about his Family; God himself has put an high Character upon him for this: Gen. 18.19. For I know him, that he will command his Children, and his Household after him, and they shall keep the way of the Lord, to do Justice and Judgement; that the Lord may bring upon Abraham that which he hath spoken of him. And just thus it was with our Reverend Father, (allowing the Disparity betwixt Person and Person).  
Well, I have shown you what a Man he was, who died in a good old Age, an old Man, full of Years, and is now gathered to his People. Nothing now remains but a word of Exhortation.  
1. To Christians; to you, who move in a private Orb. Many things might be suggested to you, upon the death of this aged and faithful Servant of God; but I shall commend this only to you, Prise good Ministers while you have them, and be afflicted when you lose them. How many Mercies do you deprive yourselves of, by your undervaluing them? And particularly, how many good Ministers are removed from you, because you do not put such a value upon them as you ought? When God takes them away, than you see the worth of them, but not till then. Did not some of you sit under the Minstry of him, who is now dead and gone? Pray, was his Person, Ministry, Labours, prized and estimated according to what they deserved? True, he lived to a great Age; but I fear, the Lives of many others are shortened, by that slighting of them which they meet with from their People. Wherefore I beseech you, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them highly in Love for their Work's sake. And further, so prise them as to improve them; so as to thrive and profit by them. Do the Prophets live for ever? your faithful Guides and Teachers, do they not die? Now you have them, in a few days they are taken from you; does it not then concern you to make the best of their Labours whilst you partake of them? How many Ministers have you worn out and spent! and are you not at all the better for them? The better the Minister, is under whom you are placed, the worse it will be with you, if you be barren and unprofitable under him.  
And then, Be afflicted for, bewail and lament the loss of good Ministers. Indeed this is a great loss! (whether ye consider the Benefits ye perceive by them; or the Evils that this does presage and boad): and therefore, should it not be laid to Heart? Indeed, as to our deceased Brother, (his great Age and Circumstances being considered); you have more reason to rejoice for that he lived so long, than to mourn that he died at last. Ah! but how many eminent Instruments are cut off, when they are young, in their 
* Mr. Charnock, Mr. Stockton, etc.  best State? or when they are but just 
† As lately, that useful Minister, and faithful Servant of God, Mr. Richard Fairclough.  entered upon a considerable Age? Oh, when such die, with what grief of Soul should that be resented by all serious Christians!  
2. To Ministers: My Brethren, you see how your number is lessened day by day; the ancient Oaks and Cedars are almost all cut down: and what is the Duty now of you who survive? Surely, to double and triple your Diligence in your Lord's Work; the fewer Hands are left, the more laborious those must be that are left; when other Pillars are removed, the more Weight does lie upon those which stand; the fewer there are to preach the everlasting Gospel, the more industrious they must be in this, who are yet spared. The Ancient die, where are the Young Ones to succeed them? to stand in their stead, and to fill up the Vacancies made by their Death? Blessed be God for it, some such there are; (and they too, Persons of excellent Accomplishments for the Work of the Ministry): God increase their Number, and double the Spirit of his old Elijah's upon them! that still there may be a Succession of faithful Labourers in the Lord's Harvest.  
3. To Relations; (the near and dear Relations of the Deceased). What shall I say to you? shall I press Patience and Submission upon you, under this loss? Certainly, (his Condition being considered) even his nearest Relation, (though she has the greatest share in it), needs no Excitation to Patience. Had he been taken away when he was in the Prime of his Days, than the Affliction would have been very great; then all Motives to quiet Submission to God's Will, had been little enough; but when it was otherwise, I hope there's not the least rising of Impatience in you. Your Duty is, Thankfulness, and Imitation: Thankfulness, that ever you had him, and that you enjoyed him so long: Imitation, so as to tread in his Steps, and to write after that excellent Copy that he has set you. And you that are Young, pray remember the Tears he shed for you, the holy Counsel and Admonition he gave you, that great Love that he expressed to you; and let all prevail with you, to love God, the People of God, and to engage with your whole Heart in serious and universal Godliness. And then, if you be Followers of him, as he is gathered to his People, to his God and Saviour; so, whenever your Dying time shall come, (as God alone knows how soon it will come), you shall be made Partakers with him of the fame Felicity.  
FINIS.