A SERMON Preached at the FUNERAL OF Mr William Allen, August 17. 1686.  
By RICHARD KIDDER, Rector of St Martin Outwich, London.  PSALM xxxvii. v. 37. 
Mark the perfect man, and behold the upright; for the end of that man is peace.  
LONDON, Printed for Walter Kettilby at the Bishop's Head in St Paul's Churchyard. 1686.   

Imprimatur.  
Aug. 23. 1686.  
C. Alston R. P. D. Hen. Episc. Lond. à sacris.   

To his Honoured Friend Mrs ALICE ALLEN, Widow.  
THE Sermon which follows, when I first composed it, was never intended for the Press: I am very sensible of its defects, and that it is very short of that Argument of which it treats: The Character which I have given of your late Husband deceased, falls short also of that excellent man. It was a trouble to me that it fell to my share to perform this last office. For though no man loved or esteemed the good man more than I did, yet there were many that could have done him greater right. However, since it was your pleasure to desire it, I thought it became me not to dispute the matter: And since what I did was accepted, and I was desired to make it public, I was willing to comply, in hopes that it might do some good: I know very well that a great example of Piety hath a considerable influence: And though I do not pretend to give the just and full Character of our deceased Friend; yet, I hope, what is said, may be of some use to recommend substantial and unaffected Piety to mankind. If it gain this effect, I shall think myself abundantly rewarded, and shall have great cause to bless God for it.  
I am very sensible how great a loss the death of such a man is to the Public, how great to myself, and how grievous to you his departure hence was. But we are to submit to the will and wisdom of God. He lived to good purpose and to a good old age; He is placed above Contingencies, and is out of the reach of Evil. He glorified God on the earth, and is now passed into the glory above. We may mourn for ourselves, and at the same time ought not to forget to give God hearty thanks for his great goodness to him; we are to improve our loss as well as to bear it with patience. And the hope we have of Heaven will be able to sustain us; and if we cherish and increase this hope in ourselves, we are certain that whatever befalls us will advance us toward that blessed state. If we be good ourselves 'twill not be in the power of any evil to render us miserable; if we be not, nothing will make us happy.  
But I need not tell you this, who have of a long time been a Disciple and follower of Jesus, and have made a wise choice of that better part which shall never be taken from you.  
This following Discourse belongs to you. I desire your acceptance of it as a testimony of the honour I preserve for the memory of your deceased Husband. I am  
Your most assured Friend and Servant, RICHARD KIDDER.   

Books written by Mr William Allen, lately Deceased, and Printed for Walter Kettilby at the Bishop's- Head in St. Paul's Churchyard.  
A Persuasive to Peace and Unity, among Christians, notwithstanding their different Apprehensions in lesser things. Octavo.  
A serious and friendly Address to the Non-Conformists, beginning with the Anabaptists: or an Addition to the Persuasive to Peace and Unity. Octavo.  
The Grand Error of the Quakers detected and confuted, showing how they contradict God's method of directing men to Salvation, by following that Light within, which comes by outward teaching, by their directing them to seek it by following that Light within, which is wrought without external teaching by the Scriptures, or by men, wherein those things are considered likewise which have betrayed them into delusion. Octavo.  
The Mystery of Iniquity unfolded; or the false Apostles and the Authors of Popery compared in their secular design and means of accomplishing it, by corrupting the Christian Religion under pretence of promoting it. Oct.  
Animadversions on that part of Mr. R. Ferguson's Book, Entitled The Interest of Reason in Religion, which treats of Justification: In a Letter to a Friend. Octavo.  
A Practical Discourse of Humility. Oct.  
The Christians Justification stated. Showing how the Righteousness of Christ, the Gospel-Covenant, Faith, and God himself, do operate to our Justification. Octavo.  
A Discourse of Divine Assistance, and the method thereof: showing what assistance men receive from God in performing the condition of the Promise of Pardon of sin and eternal Life. Octavo.  
Catholicism, or several Inquiries touching Visible Church-member-ship, Church-Communion, the nature of Schism; and the usefulness of National Constitutions for the furtherance of Religion. Octavo.  
Of the state of the Church in future Ages; or an Inspection into the Divine Prophecies, touching the state of the Church in the latter Ages of the World. Octavo.  
The End of the Catalogue.   

A Funeral Sermon.  Heb. xiii. v. 14. 
For here we have no continuing City, but we seek one to come.  
FOR the better discerning the occasion of these Words, we shall do well to look back to the ninth Verse of this Chapter. There the Divine Author of this Epistle warns the Hebrews not to be carried about with divers and strange Doctrines: They would be solicited by their Countrymen, the Jews, to fall back to Judaisme, and to entertain the Doctrines and Observances of the Mosaical Law, and of those who adhered to it. He tells them that it is a good thing that the heart be established with Grace: That is, that the mind or soul should be refreshed and nourished with those Spiritual and Evangelical Doctrines, concerning the Pardon of Sin, and Eternal Life, etc. which were made known to them by Jesus Christ: As for Meats, about which the Law of Moses gave particular directions, and especially the portions of the Victims which were assigned by that Law to the Priest or People, however they had been trained up in those Observances, yet it is manifest they have not profited them that have been occupied therein. That is, they have not been rendered better by these Meats who have been, according to the Law, used to them.  
It follows, v. 10. We have an Altar whereof they have no right to eat, which serve the Tabernacle. By Altar here is meant the Victim, or Sacrifice: And this is evident from the Words. For we cannot be said to eat of the Altar any otherwise than as we eat a portion of the Sacrifice which was offered upon the Altar. Thus St. Paul tell us, 
1 Cor. 9.13.  that they which minister about holy thing live of the Temple; and they which wait at the Altar, are Partakers with the Altar. Again, Are not they which eat of the Sacrifices Partakers of the Altar? 
10.18.  The meaning of the Words than is this, That we, that are Christians, are not indeed without a Sacrifice, the great propitiatory Sacrifice of Christ offered upon the Cross, the Antitype of the greater expiatory Sacrifices among the Jews, under the Law of Moses: But then the Jews, that serve the Tabernacle, i. e. who adhere to the Judaical Rites and Observances; especially the service of Sacrifices, which was annexed to the Tabernacle, and was typical of what was to be fulfilled by the Messiah. The Jews, I say, who continue so to do, have no right to the benefits of this Sacrifice: They embrace the Shadow when the Substance is exhibited, and by doing so, exclude themselves from any advantage from this more excellent Sacrifice.  
For the more fully comprehending this whole matter, and the design of the Divine Author of this Epistle, in this Discourse of his, it is to be remembered that under the Law of Moses there were several sorts of Victims or Sacrifices prescribed. There were Holocausts, or whole Burnt-Offerings, which were entirely consumed upon the Altar, of which no portion was allowed either to the Priest or Offerer. This was entirely God's, and consequently the whole was consumed. There were others which were Trespass or Sin-Offerings, where a portion was allowed to be eaten by the Priest that served the Tabernacle, but no part to the Offerer. There were a third sort of Offerings, commonly called Peace Offerings, where part was burnt on the Altar, part allowed to the Priest, and another portion to the Offerer. Here God had his part, which was offered on the Altar; The Priest had his, and the People theirs. And though generally speaking, the Priest was allowed to eat a part of the Sin-Offerings, yet so it was, that there were some of them, out of which the Priest who ministered and served the Tabernacle, was not allowed to eat any part, and they were the Sin-Offerings which were offered on the great Day of Expiation, and all those Sacrifices, the Blood whereof was brought into the Sanctuary, and the Flesh of them burnt without the Camp. These last were the most eminent Types of the Death of Christ, who was sacrificed for us, and the Correspondence between these and Christ's Death is very remarkable. These things being premised, I proceed to show how the Divine Author of this Epistle, does from the oeconomy of the Mosaical Law concerning these Sacrifices, prove that those who fell back to Judaisme in this matter, rendered themselves uncapable of the benefits of the Sacrifice of the Death of Christ. And thus he proceeds.  
For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for Sin, are burnt without the Camp. 
v. 11.  These words give us an account of the practice of the Jews, under the Law of Moses, viz. That for those Sin-Offerings, the blood whereof was brought into the Sanctuary, no portion of the flesh was allowed to be eaten by the Priest or People, but it was to be entirely consumed without the Camp: of these Offerings they had no right to eat, who served the Sanctuary. Thus it was in the Type. Let us see how it was with the Antitype.  
Wherefore Jesus also, 
v. 12.  that he might sanctify the people with his own blood, suffered without the gate. By sanctifying the people is meant the making Expiation or Atonement for them; the cleansing them from their sin. 
Heb. 10.14, 29.  By one Offering he hath perfected for ever them that are sanctified. This he did with his own blood; The Aaronical Priest did it with the blood of the Victim. And that Jesus might answer to the Type (that so there might a better agreement between the Type and the Antitype) he suffered without the gate. In this he answered exactly to the Sacrifice for sin, which was burnt without the Camp. For certain it is that the City of Jerusalem answered to the Camp of Israel during the sojourning of that people. That which was to be done without the Camp they were afterwards obliged to do without the gate of the City. The carrying of the Flesh of the Sin-Offering out of the Camp was an intimation that it was impure, and looked on as an accursed and unclean thing: In conformity to which, our Jesus, who was made a Curse for us, suffered without the Gate of the City.  
Let us go forth therefore unto him without the Camp, 
v. 13.  bearing his reproach. q. d. Let us now, after such an edample, imitate our Lord Jesus. Let us not only forsake the Judaical Observances, which were Types now fulfilled in Him; but be it so that we are excluded from Communion with our fellow Citizens, and deprived of our Ease and worldly Advantages: yet let us consider what Indignities Jesus endured, and not refuse those Sufferings which he underwent. And though it may seem hard to be deprived of our Country and Ease, yet we that are Christians must consider that it is our Lot in this World to meet with these Evils, and that our happiness lies in reversion in the next.  
For here we have no continuing City, 
v. 14.  but we seek one to come. In which words I do observe,  

First, The condition of Christians in this Would. Here we have no continuing City.  
Secondly, Their endeavour after a better condition, But we seek one to come.   
First, We have laid before us the condition of Christians in this World. For here we have no continuing City; This is a Truth which is evident at first sight, it needs no proof: I shall not therefore insist upon it. This we may learn without a Text or Preacher. We die daily, and we are hurried from place to place whiles we live here. The first Inhabitants of the World indeed made a long stay in it. It was fit that that new Plantation should have Inhabitants that might stay a longer time to cultivate and replenish it. It was then perhaps hardly known that the Son died a natural death before his Father. Their time was generally drawn out to a great extent. And they of all men seemed to have a continuing City upon Earth. But yet they died at last, and made it evident that this lower World was never intended for their constant place of abode.  
In after times the ages of men were contracted, and we read of Abraham that he sojourned in the Land of Promise, 
Heb. 11.9, 10.  as in a strange Country, dwelling in Tabernacles with Isaac and Jacob, etc. and that he looked for a City which hath foundations, whose builder and maker is God. Those holy men of old confessed that they were Strangers and Pilgrims on the Earth. 
v. 13.  And by doing so they acknowledged that they had here no continuing City: For they that say such things, 
v. 14.  declare plainly that they seek a Country. So that this Truth was understood before the Holy Scriptures were written. Those holy men lived much longer than we do; but they still esteemed themselves but as Sojourners in the World, and not only because they had left their Native Countries, thither they might have returned, but would have been but Sojourners still: 
v. 15, 16.  But they desired a better Country, that is an heavenly.  
The truth is, we are in this World as in an Inn, and Passage to our future and endless State: our life is but a travel, and a very sore one many times it is: we deceive ourselves if we think to dwell and abide here, our journey's end lies further, and I may well bespeak you in the Prophet's words, 
Micah 2.10.  Arise ye and departed, for this is not your rest.  
Indeed the first Christians found this true in an high degree, when the Apostle could say, even unto this present hour we both hunger and thirst, 
1 Cor. 4.11.  and are naked, and are buffeted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and have no certain dwelling place.  Incerti quo fata ferant, ubi sistere detur. 
And those holy men did accordingly live in the World. They considered that it was not their place of rest, and therefore they used it as if they used it not, and had their conversations in Heaven.  
We are indeed declined much, and have but little more left among us than the name of Christians: we live as if we had here a continuing City; we trade and traffic, we purchase and we build, we design, and contrive, and bestir ourselves, as if we were to stay here always, and did not so much as design any thing beyond this Life. We are very diligent in our pursuit of our worldly designs; upon that score we sweat and toil, project and design, and weary out ourselves, when in the mean time we live in neglect of that City which is to come.  
How happy were it for us that we lived as those that believe they have here no continual City. How much would this disentangle us from our worldly cares, and our great anxieties? We should neither mourn, as men without hope, for our losses, nor yet be vainly transported with our prosperous successes: we should in great measure be rid of the evils of this life, and in a greater preparation for a better. But this is not that which I mainly designed to discourse of when I made choice of these words: I proceed to consider,  
Secondly, The Christians endeavour after a better condition. But we seek one to come.  
For my better proceeding I shall consider,  

I. The description of that better condition: It is a City, and a continuing City, though it be to come.  
II. The condition on our part toward the obtaining it, we must seek.  
III. The application of the whole.   
I. The description of that better condition which we hope for; It is a City, a continuing City, though indeed it be to come.  
A City it is, and not a barren and waste wilderness, like this World that is full of hurtful and wild Beasts. It is the receptacle of those blessed Souls that are at perfect freedom and liberty from their follies, and from their pains; and not a Cage or Prison of unclean and miserable creatures. It is not a waste piece of ground without Inhabitants, but it is replenished with an innumerable company of Angles and the general assembly of the Church of the firstborn. 
Rev. 21.10.  We have a large description of the Heavenly Jerusalem, that great and holy City which descends from Heaven: This is the place in which God dwells; The glory of God is here, 
v. 22.  and the Lord God Almighty and the Lamb are the temple of it. This City has no need of Sun or Moon, 
v. 23.  for the glory of God lightens it, and the Lamb is the light thereof. And here are all those blessed Souls that have followed the Lamb, and continued constant to him to the death. Here are all the holy Patriarches and Prophets, Martyrs and Confessors, the glorious Company of the Apostles. And not only these, but (thanks be to God for it) a great multitude which no man can number, 
Rev. 7.9.  of all Nations, and Kindred's, and People, and Tongues— with white robes and palms in their hands. Blessed be God, Heaven will receive all good souls, though they were not dignified and advanced to be Prophets or Apostles. And these holy souls are before the throne of God, and serve him day and night in his temple; 
15, 16, 17.  and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes. Such a City is the City of God, and the Jerusalem that is above. That is the place of Righteousness and Peace, of great and inflamed Charity and good Will. There Justice and Truth, Righteousness and Peace mutually embrace one another. There is no breaking in or going out, no complaining in those streets. None of the hurries nor the cries, the labour and the toil which our earthly Cities are troubled withal.  
But it is a Continuing City also, and this aught to recommend it to us: such a City as Abraham by faith had the expectation of. For he looked for a City which hath foundations, 
Heb. 11.10.  whose builder and maker is God. We have indeed an account of the foundations of the heavenly Jerusalem in the Apocalypse. 
Rev. 21.19.  We shall no longer be persecuted from City to City, no longer be disturbed in our possessions, and forced to quit our habitations, no longer be disturbed and affrighted by our enemies, as we are in our Cities here below: where many times the Watchman waketh but in vain, and he always does so unless the Lord keep the City. Here we are forced to be upon our guard, and we have our enemies within and without. 'Tis otherwise in the heavenly Jerusalem. 
v. 25.  The gates of it shall not be shut at all by day. And that is enough as to this City; for there shall be no night there. There will be a perpetual peace and assurance for ever. There will be a constant shine without so much as the appearance of a cloud, no evil Zealots within, nor Armies without, to give us any care or trouble. We shall be for ever secure, not from evil only, but from evil tidings too; Our hope will be swallowed up in fruition, and all our uneasy fears will be banished for ever. In a word, we shall dwell with God, and shall for ever be with the Lord.  
It is true indeed, that this glorious state is to come: It is at some distance, and lies beyond this World, and this frail and mortal Life. We must pass through a howling desert before we come at that good land. But then still we have some fore-tastes of the pleasant fruits of that Country here, and may take a prospect of it, and a Pisgah sight, and are well assured that in God's good time we shall be received into a full fruition of it, if we continue in well doing and faint not. I therefore proceed to consider,  
II. The condition on our part towards the obtaining it, We must seek— We seek one to come.  
We render it seek, but it is a compound Verb, and is observed to signify to seek earnestly, and vehemently to pursue what we profess to seek for. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin renders by inquirimus: And 'twill be worth our while to consider the use of the word elsewhere, that we may the better learn our duty in this matter. Our Saviour tells us that many shall seek to enter in at the straight gate and shall not be able, 
Luk. 13.24.  and therefore puts us upon striving to enter in. St. Luke uses the simple Verb there, and it is hence evident that the word in my Text implies more than that word does, though we render them both alike. This word in my Text is used in the Gospels, and from the use of it there we may well interpret it in this place. Our Saviour commands his Disciples to take no thought for meat, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 6.32. Luk. 12.30.  or drink, or clothing (For after all these things do the Gentiles seek) says our Saviour.  
This kind of seeking is required of us; if ever we would enjoy this City which is to come, we must seek as men have done for food and raiment, for the necessaries of life. We must not think to get thither with a few cold and formal Prayers, and that a profession of the true faith alone will secure us of it. We must sweat, and labour, and seek after it, as we do for our daily bread. We must seek as for silver, and search as for hid treasures. We must use violence and force upon the Kingdom of Heaven, and 'twill well become us to use the same diligence which other men use for Dignities and Wealth. Our endeavours after Heaven must be very diligent, and the Holy Scriptures intimate no less when they express it by words which import the greatest labour and caution: Thus we know it is expressed by fight, and running, and striving, and giving all diligence, by words that do import great earnestness and contention of mind.  
And as the word imports thus much, so does the reward, which we labour for, exact it at our hands. 'Tis for a City, and a continuing one; 'Tis that when we are stripped of all our properties, turned out of this earthly Tabernacle, that we may have an everlasting habitation, that we may live happily and live for ever. If life and peace, if unspeakable joys at God's right hand, if an Eternity of all these signifies any thing, we have cause to labour and give all diligence, especially when it is considered what pains we take, and what difficulties we submit to in the pursuit of honour and wealth, of sensual pleasures, and such things as neither quiet our minds when we have obtained them, nor will abide with us for any considerable time. Here's something worth our contending for; something greater than our eye hath ever seen, our ear hath heard, or our heart can comprehend. Here's that which is worth our striving and contending for: something that will make amends, and more than that, for all our pain and labour. For if there be any thing in the World that may attract, or command our application and endeavours, the same and a greater reason will move us here. We have here every thing that is great and good, that is beautiful and lasting in this continuing City to engage our endeavours: And the very hope we have of Heaven is the greatest treasure that we have in the World.  
III. But I proceed to the application of what hath been already said.  
I. If we have no continuing City here, then ought we not to be much affected with any thing that is here below: why should we let our hearts go astray after those things which we shall not long enjoy? We may trade indeed and traffic, we may buy and sell, we may marry and give in marriage, build and merchandise, and continue in the several offices and employments in which God hath set us: But we ought to remember that we shall not continue here for ever, and that the fashion of this World passeth away. Let us then use the World as if we used it not. This is the use which the Apostle makes of this Consideration, But this, I say, Brethren, the time is short, 
1 Cor. 7.29.30, 31.  it remaineth that both they that have Wives be as though they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use this World as not abusing it; for the fashion of this World passeth away. We ought not to be much concerned for those things that cannot concern or affect us long.  
2. What our hand finds to do let us do it speedily and with all our might. 
Eccl. 9.10.  Our opportunities will not continue for ever. This I would exhort you to, especially with reference to your repentance toward God, and your charity to ward your Brother. 'Tis great folly to delay that which must be done, and 'tis little less than madness to live in that state in which we should be loath to die.  
3. Let us not be overmuch afflicted for the death of our Christian Friends and Relatives. Their way lies farther as well as ours; we shall not be long before we follow them; we may as well mourn because they were mortal, as mourn for their death; there is nothing strange in it, that he that is mortal should die, any more than that that which is brittle should break. We are designed for another and better World; we are here upon trial, and at the will of our Lord, we there shall be with him for ever. Jesus could say to his Disciples, If ye loved me, 
Joh. 14.28.  ye would rejoice because I said, I go unto the Father. And he comforts his followers with this, that in his father's house were many mansions, and that he was going to prepare a place for them.  
4. Let us then be exhorted to apply all our care and thoughts to secure to ourselves the City that is to come. Let us aspire after those things that are eternal; those joys that are at God's right hand for evermore. Let us turn all our sorrows that way, and endeavour that all our afflictions may dispose and prepare us for our everlasting rest.  
And methinks I should need no other motive than what my words lay before us, viz. that we have here no continuing City; this is a very powerful argument to persuade us to seek one to come. We have no assurance of our stay in this lower World, and it is therefore highly reasonable that we should make provision for ourselves when this lower World shall know us no more. It is high time to consider whither we shall go when we depart this mortal life, which for what we can tell may be the next moment.  
Let us then, from the consideration of the misery and uncertainty of this World, be awakened to a timely care of our eternal interest. Let the death of our friends awaken us to provide against our own: The pain of our Bodies and the loss of our Goods excite us to a greater care to make sure of that blessed state where all tears shall be wiped from our eyes, and labour and toil shall cease for ever.  
It will not be long before we shall be stripped of these Bodies, and divorced from these comforts of life which now we please ourselves withal: It is as much our Interest as it is our Duty to provide ourselves a share and portion in these heavenly Mansions.  
There is no example of mortality before our eyes, but preaches this doctrine to us. The World daily proclaims to us its own uncertainty, and we are aloud called upon to provide that we may be received into everlasting habitations. 
Luke 16.9.   
Now is the time of doing this; and if we delay it any longer 'tis a peradventure whether we shall ever do it or no. We are neither sure of our life, nor can we be certain that the Grace of God (if we now repulse it) will follow us irresistibly to our last breath.  
Life and death are before us, unspeakable joys and everlasting burn. Let us show ourselves wise, and do good to ourselves; let us no longer trifle, but with all care and diligence pursue heavenly things: I shall end all with the words of the Author of this Epistle, Let us therefore fear, 
Heb. 4.1.  lest a promise being left us of entering into his rest, any of you should seem to come short of it.  
It may be very justly expected that I should say something now of our deceased Brother, and worthy Friend, Mr. William Allen, upon whose account we are met together.  
We have great Cause to bless God for his mercies to him; he is departed this life in his Faith and Fear; he is discharged from the toil and contingencies of this mortal life: And as he was a most conspicuous example of Christian Virtues, so (I make no doubt) he hath received a most glorious reward, and is passed into the City that continues for ever.  
I do not intent to borrow any Topics for his praise from his Country, or Descent, from his Quality or Rank as he was a Citizen of this great City: I need not go so far out of the way: He was valuable upon greater accounts than these: He was a Citizen of a better City, that of God: He was an old and faithful Disciple of Jesus, a great lover of God and of Righteousness. This is more than all his other Properties.  
'Tis Religion that exalts our Natures: This is the great ornament of humane kind: 'Tis this makes us like that God whom we adore and whom we praise. 'Tis the best of all our Titles, the highest of our Prerogatives, and top of our Attainments. There is nothing that is fit to vie with this: ancient Descent, depth of Learning, swelling Titles, large Possessions, Strength and Beauty, Craft and Subtlety, all these, and more than these, are, in compare with Piety and Goodness, lighter than Vanity.  
Our dear Friend was a great lover and most devout worshipper of God. He did it in Public, he did it in his Family, he did it in his Closet. He did with great reverence attend upon the public Prayers, hearing of the Word, and frequently received the Holy Sacrament. He taught his Children and Servants to serve God: A true Child of Abraham the friend of God. He kept up a sense of God in his Family, and had his retirements and holy privacies.  
He spent great portions of his time in retirement: He was a most diligent inquirer after truth: He sought Wisdom as Silver, and searched for her as for hid Treasures: Nor did his labour prove in vain, for he did understand the fear of the Lord, and find the knowledge of God: God had given him a great and clear understanding, a solid judgement and ability; and he improved his Talon to a very great purpose.  
He read the Holy Scriptures with wonderful care and diligence, attained to great understanding of the more abstruse parts of them; and though he had not the advantage of the Learned Languages to direct him, yet by acquainting himself with those who had, and by indefatigable diligence he did arrive to so great a measure of knowledge of those things which they do contain, as would be very commendable in a well-studied Divine.  
He wrote several excellent Books that need no recommendation to the World: They are well known and well esteemed, and the greatest Clerk will have no cause to be ashamed to have them placed among the other Authors with which he is furnished.  
The Arguments he chose were weighty, and of great use to the World: He designed to detect Iniquity, Enthusiasm, and Superstition, which had corrupted the Religion of Jesus: He persuaded men to Unity and Peace, and to shun all Schism and Faction: He endeavoured to reduce those who were gone astray, to mind them of the Divine Assistance, and to persuade them to the profoundest humility; and to comfort good men with a just expectation of the Church's emerging from its state of sin and misery into a better condition. Such were the arguments which this wise and good Man chose. I may truly say of him what one of the Ancients says of Socrates, 
Liban. Sophista Socrat. Apol.  that he did not apply himself to trifling and less useful things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He promoted that knowledge which was like to have the greatest efficacy upon men.  
He managed his Arguments with great judgement and Charity: He spoke the truth in love. He did not contend for Victory, but Truth. His Writings speak a right Christian Temper all along. He was no Gladiator in Theology, no lover of Theological Contentions: He had beaten his Sword into a Ploughshare, and his Spear into a Pruning-hook. The Instruments he used served to cultivate and improve, and to pair away what was superfluous, and what was hurtful: He had no skill to hurt and destroy in the mountain of the Lord.  
His great knowledge did not puff him up: His Charity and Humility and Modesty held proportion to it. He was far removed from an high conceit of himself or contempt of others: He was far from being pert and talkative, far from ostentation and show, from insulting over his Adversary, or vaunting of his Victories.  
With respect to his Neighbour, He may be truly said to have been a Righteous Man in the most comprehensive sense of that word.  
He was exactly just to all men in his Deal and Trade; of this there is no question: And those that knew him well can tell that in making up his Accounts he was scrupulously so, and took great care that an error or mistake in his Correspondent should not be to his prejudice. He was greatly careful to do no wrong, and had learned to forgive. I doubt not but the Character given to Pomponius Atticus belongs to him: Nullas inimicitias gessit; 
C. Nepos. P. Attic.  quod neque laedebat quenquam; neque siquam injuriam acceperat, non malebat ulcisci, quam oblivisci. He had no quarrels, for he did no injury; and if any were done to him, he rather chose to forget than to revenge. There are few men, perhaps, have passed through the World with less offence to it than this good man hath done. His ways pleased God, and He so provided, that his Enemies (if he had any such) should be at peace with him.  
But he did not only do no harm, but did much good in the World: He was not only just to all, but merciful to the afflicted, to the poor and needy. He had a great sense of the miseries of others: He was a most compassionate Christian. He did not love in word nor in tongue, but in deed and in truth. The love of God dwelled in him, and by this he was constrained, and could not shut up his Bowels of Compassion from his Brother. He needed no Motives, or Arguments, 'twas enough to name the Objects. He stood ready always and prepared, and neither wanted Ability or Inclination to help the afflicted.  
Indeed this humble Soul avoided the notice, and the praise of men: He that in other things was open and free, studied concealment here. He gave geverally with his own hands, and wisely disposed of his Charity to those whom he thought the fittest Objects. But yet for all his Care and his Art he could not altogether be concealed. I have great reason to believe, from what I have the certain knowledge of, that he gave great sums and large proportions, and that both the prisoners and other distressed persons have lost one of their greatest Friends, and for his proportion one of their most generous Benefactors. But since it was the pleasure of our dear Brother to bestow in secret, out of respect and deference to his memory and his inclination I will not search after the particular instances of his Bounty.  
Certain it is, that showing mercy is a great imitation of God. Speaking the truth and doing good offices are the two things which render us like him. The Heathen justly shows his indignation against the impudence of those who mention the quarrels, and feuds, and thefts, and villainies of their Gods, and adds, 
Plin. Nat. Hist. l. 2. c. 7.  Deus est mortali juvare mortalem, & haec ad aeternam gloriam via. To help another is to be like God, and is the way to immortality. 'Tis the best of our properties.— Titulis & fascibus olim major habebatur donandi gloria—  
In a word, our Dear Brother was a great example to us of modesty and humility, of obedience to Superiors, of diligence in improving all the portions of his time, of fidelity and integrity, of kindness and great calmness and prudence, if we consider him as an Husband, a Father, a Neighbour or a Friend.  
His latter end was like his former life; 'twas even and undisturbed: He than shown his Faith in God and resignation to his will, his concern for the Church, and his well-grounded hope of eternal life.  
A little before his Death he called for his Family, and as became a dying Christian, and one that was sensible of his departure hence, he exhorted them especially to two things,  

First; That they should preserve in their minds a lively sense, and make a thankful acknowledgement of the love of Christ, who for our sake was content to become a man, and to submit to Death, even the Death of the Cross. He required them to consider that this was for our sakes purely, and that Jesus could be induced by no interest to do this, but that which was peculiarly and solely ours.  
Secondly, That they would be steady and constant in a course of Piety and true Religion, well knowing the hazards and temptations of this mortal life, and that we lose our labour if we do not persevere unto the end.   
Having said these things he prayed that God would send them an happy meeting in another and better World.  
Having set his house in order, and disposed himself for another World, he gave up his Spirit into the hands of his God, his merciful Creator, which (I make no doubt) is added to the Spirits of Just Men made perfect.  
Thus did our dear Friend live in the World, and thus did he leave it. He lived above it, and was prepared to leave it. He was one of the greatest Patterns of the Christian Life that this age hath produced, and did by his life prove the truth and practicableness of the Christian Doctrine, and express the lustre and goodliness of Christianity at the same time. In him we might see the lovelyness of Religion, and how well fitted it is to mend our own tempers, and to render us useful to the World.  
In him we might behold great knowledge and the profoundest humility. An ability to teach others, and the greatest docibility or readiness to learn: The courage and resolution of a Confessor, and at the same time the humility of a little Child. A great Charity without vaunting, a great Zeal without faction, and a diligent pursuit of truth without dogmatizing or study of Parties.  
In his converse with others he was grave but not morose, very gentle and friendly, highly civil and obliging. His discourse was serious and heavenly, not frothy and trifling. He spoke well of mankind, and was very prone to hope the best of all. He was not full of discourse, but it was always like the good man, modest and inoffensive, and such as ministered to edify or instruct.  
He had a great sense of any evil that the Church of God felt, and perhaps few men that lived were more concerned than he for the sufferings of his fellow Christians: But still he was far from murmuring or diffidence, but had a steadfast Faith in God's Providence, and did greatly encourage others to hope in God: He well considered the usefulness of afflictions, and endeavoured to good purpose to awaken men to pray fervently for the Church of Christ, and to depend upon God for the fulfilling all those excellent promises which have not as yet received their accomplishment.  
He was for a very considerable part of his life a Man of Trade and worldly Business; God blessed his endeavours, and the good man plied his calling; but his great care was to labour for the Bread that endureth. He was more careful to keep the World out of his heart, than to get it into his possession: He was not only just and charitable, when he trafficked and dealt in worldly things, but heavenly also. He did not relinquish the World, and then pretend to despise it. He overcame the World more generously; He kept in it and was abstracted from it; He used it, but was as if he used it not. He was Religious in his Shop, Heavenly-minded upon the Exchange, innocent and undefiled in the press and crowd of crafty, and designing, and depraved men.  
For some time before his Death he left off Trading, and gave himself to Reading and Devotion, to fervent Prayers and Meditations of Heaven and heavenly things, to Works of Piety and Charity, and the close consideration of his state toward God. He wisely considered that it was fit there should be a considerable space of time allowed between the hurries of life and the great work of dying well. He knew when he had enough of the World, and had learned the true use of Riches. And now he dispensed to others what he had gained in his younger time: And he took care to season what he left behind him by Alms and acts of mercy and relief.  
In a word, He was a very eminent Example of Christian Virtues, greatly esteemed by all good and wise men who knew him, and mean only in his own Eyes.  
And what cause have we who survive to bless God for such an eminent example of Piety and Charity, of meekness and humbleness of mind, and those other Virtues which rendered him conspicuous.  
I think upon the whole matter I may apply to him what Cicero said upon the Death of Crassus, 
De Orat. l. 3.  Non tam ereptam ei vitam à Diis immortalibus, sed donatam mortem. That God cannot so properly be said to have taken away his life as to have bestowed death upon him as a Boon and great Blessing. God of his infinite mercy grant that we may follow the example of our Dear Brother, and that we may not be slothful but followers of them who through faith and patience inherit the promise. 
Heb. 6.12.   
THE END.