A SERMON Preached at the FUNERAL OF Mr. THOMAS GRIGG, B. D▪ AND Rector of St. Andrew-Vndershaft, Septemb. 4. 1670.  
By Simon Patrick, D. D.  HEB. 13. 14. 
Here we have no continuing City, but we seek one to come.  
LONDON, Printed by Robert White, for Francis Titan, at the Sign of the three Daggers in Fleetstreet. 1670.   

Imprimatur.  
Rob. Grove R. P. Humfr. D no. Episc. Lond. à sac. Dom. Octob. 4. 1670.   

To the RELATIONS and FRIENDS of the DECEASED.  
TO satisfy your desires, I have transcribed this Discourse (as soon as my other occasions would suffer) and exposed it to the public view. The main Body of it is printed just as it was delivered; but I have taken liberty to add the Preface, and some part of the Application, which then I was constrained to omit. If it prove effectual to the furtherance and joy of any one's Faith; I doubt not, but that very thing will help to mitigate the sorrow, which you have conceived for the loss of so worthy a Person. A man of so amiable a temper; such an  judgement, prudent simplicity, unfeigned charity, and discreet zeal; that it is not to be expected, you should ever think of his departure from us, without a sigh. But the more useful he was to the world, and delightful to you; the greater will your virtue be, in humbly submitting to the will of God: by whose order he is removed to a better place. We must not teach him how to dispose of us; nor repine at his wise appointments; no nor suffer the just grief which we feel, on such sad occasions, to extinguish quite our joy in him; who would have us rejoice in the Lord always. What cause we have to do so, the ensuing Meditations will in some measure demonstrate. Which are plain, but solid truths: able to support and satisfy our Spirits; if we lay them up, not only in our Memories to keep safe, but in our Understandings to consider, and our wills to love and imitate. Let us but often ruminate on them, and press them on our hearts, and live by the faith of the Son of God; and there is no disaster in the world so great, but we shall be able, at least, to possess our souls in patience, when it threatens to overwhelm us. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and given us everlasting consolation and good hope through Grace, comfort your hearts, and establish you in every good word and work.  
Covent-Garden, Octob. 15. 1670. Yours to serve you, S. P.   

A Funeral Sermon UPON TWO CORINTH. V I.  For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 
THE Apostle being, at the time of his writing this Epistle, in great troubles and dangers, for the Testimony of Jesus, professes himself, notwithstanding, so abundantly satisfied with the Ministry he had undertaken, that he did not faint at all, nor grow weary of it; as you read, in the first Verse of the foregoing Chapter.  
That which made him so courageous, as to preach, under so many discouragements (which he mentions, V 8, 9) was the same Spirit of Faith, which had ever been in the people of God; but was now more lively and strong in him, through the Resurrection of the Lord Jesus from the dead, as he tells us, V 13, 14. For this cause, saith he, we faint not, etc. V 16. It was no fool-hardiness that made them expose themselves to so many calamities, but, the belief of some better things, which would reward their sufferings. For our light affliction, (saith he, V 17, 18.) which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things which are not seen, etc. And if any one should think, that these sufferings might end at last in death, and bring them down to their Graves; he would have them think withal, that it was no great matter. Let these Miseries proceed so far, as to take away our lives; this is the worst of it: the best is, 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. These sufferings, it is true, may pull down our present habitation; but, that is all they can do: there is a better building, which they cannot touch. Besides, we shall be no great losers, by the demolishing of this dwelling; for it is but an Earthly House. Nay, we shall be great gainers; for we shall the sooner enter into the celestial and eternal mansions.  
THis is the sense of the words: In which, we may consider these three Things.  
1. The description which the Apostle makes of the present state, in which we now are; it is in our earthly house of this tabernacle, which must be dissolved.  
2. His description of the future state, in which the faithful shall be hereafter: they have a building of God, an house not made with hands, eternal in the heavens.  
3. The Certainty of that happy state: It is a thing as evident, in its kind, as the other is. As we know, that this house of ours is to be dissolved, so we know, there is a building of God, when it is thrown down, which stands for ever. The one is certain, as well as the other.  
Of the two first, I have discoursed elsewhere, upon the like occasion with this, that hath now brought us together: Showing, how poor and mean, the dwelling is, in which our souls lodge, while they remain in this world; and what goodly preparations, our Lord hath made for them in the next. There seems to be an opposition here, of the one state to the other, in five respects. 1. We are here only in an house; but there is a building for us. 2. This is an house of ours, but that is a building of God. 3. We are now but an house of a Tabernacle; then we shall have an house not made with bands. 4. And this is an earthly house; whereas, that is in the Heavens. 5. This is to be dissolved; but that is eternal in the Heavens.  
As much as to say; We are here confined to a very straight and narrow room; in which, the nobler thoughts and affections of our souls, are apt to be choked and stifled. And no wonder, considering the meaneness of its original, and the poorness of its beginning. Our body was once a very small pile: so small, that it could be enclosed in our Mother's Womb. Then, and a long time after, our souls were so penned up, that they could not find themselves. They were forced to stay many years, before they could gain so much liberty, as to turn about, reflect on themselves, and know that they had a Being. Nay, so pitifully were they cooped up, that the rational Spirit could not breathe, or give any sign at all of life. And though now indeed this house is raised and advanced to a greater bigness; yet besides that it is of no huge dimensions, and a great many years were spent in rearing it to such an height; it is but like a Tabernacle. A place, subject to continual changes, the Scene of perpetual alterations; by which it hath, both its subsistence and destruction. It is liable also, to outward violence, as well as inward pains and diseases: And at its best state, is but a vile and forbidden habitation. An house of Clay or Dirt; into which it will at last be resolved. It cannot stand long, though we underprop it never so much: but, as it calls for daily repairs; so in the end, it will utterly fall to ruin.  
This is the miserable condition of souls in their present abode: which should make them, one would think, not very fond of it; nor to set an high esteem on those pleasures, which are limited to so small a space, and crowded into such a narrow compass. Nunquam magnis ingeniis chara in corpore mora est. No great Minds ever held their bodies in great esteem; nor would purchase their stay in them, at too great a price. They rather groan earnestly (as the Apostle speaks in the next Verse) when they feel the burdens and pressures of this state, to be translated to that blessed Country, where they shall be better entertained.  
For, there all faithful souls, shall feel themselves, in fairer, and more spacious Mansions: and possess a building of greater capacity, and larger reception. In which, they shall enjoy, as much liberty and freedom, as heart can desire: spreading themselves in a vast and unbounded blessedness. It cannot be otherwise; seeing it is a building of God: a Fabric wholly of his own rearing. And therefore must needs be a beautiful and stately work; that shall bear some marks of the excellency of the Builder; and declare the Greatness, Wisdom and Magnificent Goodness of our Creator and Redeemer. There can be no time conceived there wherein we shall be to seek for our happiness: but at our first entrance into that blessed place, we shall find our thoughts full of God, our hearts exceedingly ravished with his love, and all our troublesome Passions, turned into joy, that we have made such a gainful change. Nor shall we meet with any thing, either to trouble our delights, or to divert and interrupt those happy enjoyments. We shall not stand in need of so much as meat, and drink, and clothes, whereby we support and repair this present Tabernacle: but as that house is made without hands, so it will subsist unchangeably without those helps, which we now require. For, it is a building in the Heavens; the dwelling place of God himself; Who will one day, refine our very body, and make it like the purest Sky: so, that it shall have no spot nor wrinkle, nor any such thing; but be of a clear and transparent beauty, like that of the Glorious Body of our Saviour. This will secure the incorruption and eternity of it. There will be no heaviness in it, to incline it to this dull earth again; no such weight, as shall sink us down to these lower Regions. But being translated to the Country of Spirits, it will become in a manner, a spiritual body: which shall neither grow old nor suffer any decay, but remain in a constant youth and freshness eternally in the Heavens.  
These are great and glorious things, as I then distinctly showed. So great, that they who do not believe them, cannot but wish they should be true. For men naturally abhor to think that any thing of them should perish and die for ever: and they as passionately desire to be in a better condition, than now they find themselves. They would all be more happy, if they knew how, than the whole world can make them; and never, by their good wills, have any period put to their enjoyments. Which is the very thing, that the Apostle here gives us hope of: the General sense of whose words is this. That there is a never ending felicity for good Christians, not only for their souls, but their bodies too, in the other world. For their souls presently; in those heavenly Mansions, which our Lord spoke of, in his Father's house: and for their bodies, at the day of his appearing again; when he that raised up the Lord Jesus, shall raise up us also by Jesus: as the Apostle speaks in Ver. 14. of the former Chapter.  
But what certainty is there of such things, may some say? May we not abuse ourselves, if we look for that, which no man ever saw? Is not this to build Castles in the Air, as the common saying is, and to feed ourselves with vain and empty Promises out of our own imagination? Why should we hope for any such Glorious state, who are so unworthy even our present Being? What made it enter into the heart of man, to think of being so happy, and to entertain their minds, with the expectation of such matters, as seem too good, and too great, to be true?  
The Apostle answers to such surmises, here in my Text. We know that we have a building of God, etc. We have good reason for what we preach: we do not flatter ourselves and you, when we speak of these things: our hopes are not built on the Sand, or the Air, but stand on a firm foundation. We have solid grounds for this persuasion, and such certain arguments on which to found this belief, that it amounts to a knowledge. We doubt no more of it, than of those things of which we have a certain assurance: but as we know, that we must die, so we know, by other means, that after we are dissolved, there is a better dwelling for us. This shall be the subject of my Discourse at this time. And here are five things worthy of our notice, which make up the evidence, which the Apostle had for this building and eternal possessions in the Heavens.  
I. He saith, it was a thing known; a matter that was demonstrable by proper Arguments.  
II. A thing generally known; for he speaks in the Plural Number. Not a private Doctrine, but the common sense of all the followers of Jesus.  
III. They knew this so, that they made it the scope of all their endeavours. That the Particle FOR bids us consider, which refers to the words immediately foregoing.  
IU. More than this; they were so sure of it, that for its sake, they quitted their present dwelling, and ventured their very lives to come at it. For so he will tell you, if you look but a little further back to the 16. 11. and 10 ●h Verses of the fourth Chapter: of which, he here also gives the reason.  
V last, They were so perfectly persuaded of it, that they esteemed themselves, in a sort, possessed of this building. For he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WE HAVE a building of God in the Heavens.  

I.  
I begin with the first; the knowledge which the Apostles had of this happy state, in a greater freedom and liberty, joy and pleasure, constancy and settlement, than our present condition affords. It was a matter of certainty, which they made no scruple to assert. It was not a probable opinion, but an undoubted conclusion. There were sound Arguments which led them to this strong persuasion: necessary, causes, which made them of this unmovable belief. What they were, must be our enquiry at this time. And upon due examination, I make no question, we shall find, that their judgement was settled upon substantial Reasons; and that they did not pretend to a knowledge, without such solid grounds, as were able to sustain so great a confidence as they express in all their writings and actions.  
1. For they knew, that Jesus their Master, who made discovery of these things to them, had certain knowledge of them himself, and could not deceive them. They knew, I mean, that he came out from God, that he descended from Heaven, to lay open that place; and show us, what God hath provided there, for those that love him. This was very effectual to persuade them, of a building of God; because one that came from God, assured them of it: and they doubted not of an house in the Heavens, because they were told it by one that had been there himself, and knew very well the state of that Heavenly Country which he described. He was not like to many idle persons, who draw Maps of such Territories as they never saw (wherein they paint Chimaeras and whatsoever extravagant fancies come into their minds) but he was acknowledged by more than themselves, to be a Teacher that came from God, and therefore acquainted with the glory of the other world, and the happy condition, which God intends for souls there. This he set before their eyes, to their great satisfaction; both because the heavenly Country was described by him that had been in it, and, which is more, by him that was the owner and possessor of it. How could they refuse to surrender their belief to such a person? To him that came down from Heaven, even the Son of man who is in Heaven, John 3. 13. That which our Saviour saith to Nicodemus, in that place, V 11. was their assurance in all cases, Verily, verily, I say unto thee, we speak that we do know, and testify that we have seen. This he told them over and over again, that he had seen the Father; that he was the living bread which came down from Heaven; and that thither he should ascend up where he was before, John 6. 46, 51, 62. and divers other places. Nor did he only say it, but he proved it too, by doing such things, as none could do, but one that had the power of Heaven. Which made Nicodemus say, John 3. 2. We know that thou art a Teacher come from God: for no man can do these Miracles that thou dost, except God be with him. And the blind man also concludes, John 9 32, 33. That if he were not of God, he could not have done such a thing, as was never heard of since the world began. These, and such like wonders, made the Apostles cry out, We believe and are sure, that thou art Christ the Son of the living God. Joh. 6. 69. We know, that the Son of God is come, and hath given us understanding, that we may know him that is true. This is the true God and eternal life, 1 John 5. 20. And the certainty of this, made them sure of all the rest. For, why should they question the words of such a Master? Why should they make any doubt of that which was averred by one of such credit? If they questioned any thing, it must be, whether he came from Heaven or no. But this being granted, they might very well say, they knew they had a building of God eternal there. Now of that they had assurance, by Voices from Heaven, by Miraculous Works, by his Resurrection from the dead, and by the Holy Ghost sent down from thence. Before which coming of the Holy Ghost, they were confident of this; and therefore much more, after they had received it. For that our Saviour testified of them in his Prayer to the Father, before his departure, John 17. 8. I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and have believed that thou didst send me.  
II. They knew likewise that this person, who could not but speak the truth, had promised to purified souls, that they should see God. It is one of the first encouragements, that he gave to them in his Sermon on the Mount, Matth. 5. 8. to become his followers. From whence they could not but plainly discern, not only, that there is a felicity hereafter for holy men; but, that it is so exceeding great and glorious; that we must be very much heightened and enlarged in all our faculties, before we can be capable to enjoy it. We must be strangely changed, they knew, both in soul and body (neither of which, he promised should perish) before we can be rendered fit for conversation with the Most High and Holy One, the blessed and only Potentate: who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see. For in this body, we cannot bear the sight of an Angel in his brightness. The lustre of one of those celestial creatures dazzles the eyes of flesh; and made men anciently think they should exspire presently, when they were admitted to their company. The reason of which, perhaps was, that they concluded, this earthly state in this corruptible body, was not strong enough, to endure such manifestations from above. How can we behold then the Glory of God, unless we be made over again, and moulded into a new shape? How can we be able to look upon the Splendour of the Divine Majesty, unless all our powers be mightily raised; widened, and fortified beyond the highest of our present conceptions? We must shine forth as the Sun (according to our Saviour's Promise, Matth. 13. 43.) in the Kingdom of the Father. That transforming sight of God (which the Apostle speaks of) which shall so alter our souls, as to render us like unto him; must be in an habitation, where we shall be capable to know more of him, and look longer and more steadfastly upon him, than we can in this dark and narrow dwelling. For, though it doth not fully appear, what we shall be; yet thus much we know, saith St. John 1 Epist. 3. 2. that when he shall appear, we shall be like him; because we shall see him as he is.  
III. Of this change they saw an instance in our Lord himself. Whose very body, as soon as he was raised from the grave, was so clarified and refined; that they could not but be sensible of a marvellous transmutation to be made in themselves, and of a better dwelling, which their souls should one day have. Especially, since his Resurrection also was the great thing to which he appealed, for a proof of the truth of all his Promises. They perceived a manifest difference in his condition now, from what it was before; and that his body was become more subtle and airy, than it was when he dwelled among them. For, on a sudden he appeared in the midst of them; and again in a moment he vanished out of their fight. His body was now in a preparation to an higher state: and therefore, though they felt really flesh and bones, yet, he shown them, by the hasty disappearance of it, into what a pure substance, it was shortly to be turned. They saw it was to be so thin and rarified, that it would be a Spirit, rather than a body; and was to suffer such a change, that now it was not fit for them to converse withal, while they were in this earthly tabernacle. This was the reason that he came to them only at certain seasons, and continued not always with them: and that he charged Mary not to touch him (John 20. 17.) as if she meant to hold him fast, and keep him with her. For though he intended, to afford them some of his company, being not yet ascended to the Father; yet, he would have her know, they must not expect his stay with them after his wont manner; but go to his Brethren, the Disciples, and say to them, I ascend to my Father and your Father, and to my God and your God.  
IU. Accordingly they knew, that he did ascend up to Heaven, forty days after his Resurrection. For they themselves saw him transported thither; and had his own word for it, that he went to prepare a place for them, and would come again, and receive them unto himself, that where he was, there they might be also, John 14. 3. For this they had also the word of two of the Heavenly Court, who stood by them in bright raiment, as they gazed upon him when he was taken up, saying; This same Jesus which is taken up from you into Heaven, shall so come, in like man●●● as ye have seen him go into Heaven, Acts 1. 10. And how glorious his body was made after he came thither, they also very well knew. For St. Stephen, at his trial, saw the Heavens opened, and beheld the glory of God, and Jesus standing at the right hand of God. This he openly testified to the whole Council, before whom he stood accused, Acts 7. 55, 56. and it signifies, the illustrious condition wherein he was; for, as he was the Son of man, he stood next to the Divine Majesty, and was arrayed with the glory of God. St. Paul also, who so little believed Steven's words, that he was consenting to his death, as if he had been a Blasphemer; saw our Saviour, not long after this, as he was journeying to Damascus. But he beheld him in such an astonishing brightness, that it struck him to the ground, and put out his eyes, which were not able to endure the glory of it, Acts 9 3, 4, etc. Which in his Apology to the people, he calls a great light that shone round about him, Acts 22. 6. and in his Apology to Agrippa, a light from Heaven at midday, above the brightness of the Sun, Acts 26. 13. To these two, you may add, the Testimony of the beloved Disciple, who when he was in the Isle of Patmos, for the testimony of Jesus, saw him in a Majestic shape, and his countenance was as the Sun shineth in his strength. And when he saw him, he was so dismayed, that he fell as dead at his feet, Rev. 1. 16, 17. By these means, they knew to what an amazing glory, they should one day be exalted; a little glimpse of which in this mortal nature, they were not strong enough to bear.  
V For they knew withal, that their very bodies should be made like unto his. 1. They remembered how he called them Brethren, and told them that his Father was their Father, and his God their God; and therefore doubted not, that what was done for him should be done for them. 2. And how he prayed that they might be with him where he was, and behold (i. e. enjoy) his glory which the Father hath given him, John 17. 24. 3. And how he assured them, it was the will of him that sent him, that every one who seethe the Son, and believeth on him, may have everlasting life, and he should raise him up at the last day, John 6. 40. Which made the Apostle say, as you heard (in the Chapter before my Text, V 14.) they knew, that he who raised up the Lord Jesus, would raise us up by Jesus. 4. And being raised up, they knew that they should be carried into the air, to meet the Lord, 1 Thess. 4. 17. Now these bodies which we wear at present, are not of an aërial nature, but altogether of an earthly. They are not fit to be transported beyond this lower Region: nor were made to live in any other Element, than that in which they are. Nay, it would be a great terror to us in this body, to be caught and lifted up above; we should be in continual dread of falling down to this earth, whether the heaviness of them doth incline us. And therefore they must be changed, if we go to meet the Lord in the air; as he hath promised we shall. For the Apostle saith, he spoke this by the word of the Lord, V 15. 5 And he promised by the same word, that so we shall be ever with him, Ib. V. 17. Which we cannot conceive how this earthly body should endure. It would soon be weary of that strange place: and groan and sigh there, as much as the soul doth here. It would be pined for want of meat and drink, as the Spirit now is often too much stifled with them. And therefore, in pursuance of his Promise, they must be made another kind of bodies fitted to that Country, to which they shall be transported. Where there is no earth, nor water, nor such creatures as live in them; but pure light of unconceivable brightness. Lastly, they knew that the Members must needs be made conformable to the head: and therefore his body being glorious, so must this vile body of ours be made too; as the Apostle tells us, Phil. 3. 21. It would be but an ugly sight among us, to behold an handsome beautiful face, of the purest complexion, joined to a body black and sooty, whose limbs were all deformed and dis-proportioned. And much more ill-favoured, to see an head of light, glistering like the Sun; and all the Members dark as pitch, resembling this sluggish Earth. They made no question therefore, but that when he should appear again visibly with them attending on him, they should be conformed to the condition and quality of his person; to whom they related as members of his body: that so he might be admired in his Saints, and glorified in all that believe. They looked for him to come from Heaven, and fashion them after his own image: i. e. to make them lightsome, heavenly and spiritual; according to the working whereby he is able to subdue all things unto himself, 1 Cor. 15. 49. Phil. 3. 21.  
VI And this truly they knew, as well as any thing else, that he lives for evermore, and can make good his kind intentions and gracious promises. According to his own words which he spoke to St. John when he appeared to him, Rev. 1. 18. I am he that liveth and was dead; and behold, I live for evermore, Amen; and have the keys of Hell and Death. That he promised such glorious things, they were very certain; for they heard him speak them, with their own ears. That it was his goodness and kindness alone, which moved him, to engage himself in those promises they were well assured, for nothing else could persuade him to it. And that his power was equal to his will, they had abundant demonstration; for they saw him open the eyes of him that was born blind, and raise Lazarus out of his Grave, to behold the light of the Sun, and all the beauties of this world. Now, what reason had they to imagine, that his goodness was lessened, when his Glory was increased; since there is no good man, but is still growing better? Or, how could they suspect any defect in his power, now that he was made Lord of all: and they felt him also every where present, to work such wonders at their word, that they raised the dead to life again, as he himself had done? What greater evidence could they desire of his ability to make good all his promises, of raising up themselves to a more glorious life? They might very well trust his word, that as the Father hath life in himself, so hath he given to the Son to have life in himself, John 5. 26. that be came that they might have life, and that they might have it more abundantly, John 10. 10. and that because he lived, they should live also, John 14. 19  
VII. Especially since they knew by the strange change that he had wrought already in every one of their souls, that he could easily do as much for their bodies. It was no harder for him, they knew, to give a luminous body, than it was so marvellously to illuminate their minds: to turn this earthly house into an heavenly, than to fill the spirits of common men, with the Spirit and Wisdom of God. That pureness, agility and incorruption of the body which they looked for, was as easy to be effected in the twinkling of an eye; as it was for their souls, to receive on a sudden such quickness of thoughts, the light of Prophecy, the gift of Languages, and all the other excellent endowments, which they found themselves possessed of. He that had converted their minds into a kind of Angelical understanding, they knew, could raise them still to what degree he pleased; and convert their other part into as high a glory. So that the Angels should as much admire the change of the one, as they did of the other; and as now they desired to look into the goodly state of the Christian Church: so hereafter, they should be very much surprised with the greater splendour of it; when they saw the dead raised, and made equal to themselves.  
Martion indeed, and other ancient Heretics, vilified the body so much, that they thought it unworthy of the Care of God. But as Tertullian smartly replied, they loved it too well, though they despised and undervalved it so much: and as for God, he will never despise the work of his own hands. And it is not one of his ordinary works neither, but the work of his Counsel; The receptacle of a noble Spirit; that which ministers to the Most High, and doth him service; that which is offered and sacrificed to him by the holy Martyrs; that which the Son of God himself did not despise. Therefore, Absit, absit, ut Deus ingenii sui curam, etc. Far be it from God, far be it from him, to abandon and cast away the care of his Counsel, and admirable contrivance, the receiver of his breath, the Queen of his Creation, the Heir of his Liberality, the Priest and Minister of his Religion, the Soldier of his Testimony, which witnesses to him by sufferings; and, in one word, the Sister of Christ Jesus, which he hath purchased also with his blood.  
He will not forsake it, and leave it for ever in its ruins. He will make it the subject of more of his care, and bestow on it more of his Counsel. He will make it far better, and turn it into a Nobler Being. And though the Apostles did not now feel the beginning of a change in it, as they did in their Spirits: yet, the wonderful advancement which they felt in them, forced them to conclude, that he could as easily raise and improve their mortal bodies. And it was a proof also that he would: for one Promise being fulfilled, of sending the Spirit upon them, it was an earnest of the other Promise, that he would turn these earthly bodies into heavenly. Planè accepit & hîc Spiritum Caro, sed arrabonem, as the same Tertullian speaks. The Flesh itself also hath plainly here received the Spirit: but as an earnest only. What God poured out upon their souls, was a pledge of his love to their bodies. Their flesh hereby received a testimony, that it should be made spiritual and incorruptible.  
VIII. To conclude, they knew likewise there had been some alteration already made, upon occasion, in the body of some of them, and that others also felt an higher elevation of their soul. As for the body, St. Steven's face was seen, as it had been the face of an Angel, Acts 6. ult. Angelicum jam fastigium induer at, as the forenamed Author speaks; he had already put on the Angelical state and dignity: he was arrayed, for a time, with their brightness and glory. It was not the Author of this Religion only, which was transfigured; but his followers also, in some measure. And as that transfiguration of our Saviour on the holy Mount, was to fore-shadow his glory in the Heavens: so might this of St. Steven's be, to show what God would do for his faithful servants there. St. Paul was more than ordinarily assured of it; for he was lifted up in soul, at least, to the third Heavens, and carried likewise into Paradise, as he tells us in Chap. 12. of this Epistle. In which places he heard, among the heavenly company there, unexpressible words: which it was not possible for him to utter, and relate to others; when he came down to conceive with his brain, and speak with his tongue again. But this ecstasy of Spirit, or translation of his thither, gave him a high fore-taste of the bliss of the celestial inhabitants: And clearly demonstrated what unspeakable joy and pleasures our souls are capable of, when they remove into those Mansions; and to what a pitch of glory both soul and body shall be promoted, at the resurrection of the dead.  
It was manifest to them by all these means, that he that hath the Son (i. e. effectually believes in Christ and is his faithful follower) hath life. And these things they have written unto us, that believe on the Name of the Son of God, that we may know, that we have eternal life. 1 John 5. 12, 13. For faith is a certain and sure way of knowledge, as well as any else. And our Faith relies, you see, on the Testimony of the Men of God: who did not follow cunningly devised fables, when they made known the power and coming of our Lord Jesus, but were eye witnesses of his Majesty, etc. 2 Pet. 1. 16, 17. And as St. Paul speaks in Ver. 2. of the foregoing Chapter, had renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending themselves to every man's conscience in the sight of God. There appeared nothing of fraud and guile in any of their speeches or actions; but the greatest simplicity, ingenuity and singleness of heart, that can be imagined. They abominated all dishonest dealing; and did not pretend to receive things from the Lord, when they were but the devices or dreams of their own brains. But, as the Apostle tells them in this Epistle, Chap. 12. 12. the signs of his being sent of God were wrought among them, in all patience, in signs, and wonders and mighty deeds. That which they had heard, which they had seen with their eyes, which they had looked upon, and their hands had handled of the word of life, they declared unto the world. For the life was manifested (saith St. John) and we have seen it, and bear witness, and show unto you, that eternal life which was with the Father, and was manifested unto us. 1. John 1. 1, 2, 3. Let us not therefore be faithless, but believe the testimony of men so well assured. For to think, that there is no habitation for us in the Heavens, after we depart from these earthly houses, because we were never there; is as foolish and senseless, as if a man but poorly bred, and that had never stirred beyond the door of his Cottage, should imagine, that all the goodly buildings he hears of at London, or which are shown him from the top of an Hill, some Miles distance from it, are but so many Clouds and phantasms in the Air, and have no real being. Let us but a little awaken our souls, to look beyond this house of clay: Let us but go out of doors in our thoughts and meditations, stretching our minds further than the things of sense; and we shall clearly discern in this light of God which hath shone from Heaven upon us, that there is a far more glorious state, in a building not made with hands eternal in the Heavens. For these things saith the Amen, the faithful and true witness; the beginning of the Creation of God. Rev. 3. 14. These things, say the Servants of Christ, the Stewards of the Mysteries of God; in all things approving themselves to be his Ministers, 1 Cor. 4. 1. 2. 6. 4. We ought therefore to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. How shall we escape, if we neglect such great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us, by them that heard him: God also bearing them witness, both with signs and wonders, and with divers Miracles and Gifts of the Holy Ghost, according to his will? 2 Heb. 1. 3, 4.   

II.  
And that you may be moved to the greater attension to these things; and not to slight the report of our Lord himself, and of men chosen of God to be his witnesses: give me leave to speak a few words of the other remaining Heads (mentioned at the beginning) which will add some strength and force to what you have heard.  
It is considerable then, that this was a matter generally known: a thing wherein they were all agreed. They had a knowledge, as I have told you, of them, and not a mere opinion. It was not only a probable, but a certain truth, which they preached to the world. And yet an opinion that is not private, but common, is very much respected, and carries no small Authority with it. We are all very much overawed by that which is universally received: and inclined to follow that, which is every where had in reverence. How much more then, is this to be regarded, and worthy of all acceptation, which stands upon such solid foundations, and to which there was also a common consent? They were all satisfied, that this was the very truth of God; there was no dispute or division among them about this Doctrine: It was the thing which they had heard from the beginning, that this is the promise which he hath promised us, even eternal life, 1 John 2. 24, 25. This was every Apostles sense; this they all preached; this every Christian believed. It was the common Faith of Gods elect; the common hope of their heavenly calling; and, in one word, the common salvation, Titus 1. 1, 2, 4. Ephes. 4. 4. Judas 3. It was not the belief of St. Paul alone: he was not the only man that published this glad tidings to the world. But they all heard the voice of Christ; they all beheld his glory, the glory as of the only begotten of the Father; they all were witnesses of his resurrection; and all felt the same miraculous change wrought in their souls: and as our Lord prayed, that they might be one, as he and the Father were (John 17. 9) so they unanimously delivered that which they received (1 Cor. 15. 3. 11.) and preached this hope of the Gospel to every creature which is under heaven. Col. 1. 23. teaching every man in all wisdom, that they might present every man perfect in Christ Jesus. Whereunto I also labour (saith the same Apostle) striveing according to his working, which worketh in me mightily. Ib. V. 28, 29.  
This shows, that they had no slight and superficial thoughts of the life to come; but that they were exceeding serious in the belief of it, being rooted and grounded in this truth. Which will more fully appear, if you go on to consider,   

III.  
That they knew these things so clearly, and were so abundantly satisfied in the certainty of them, that they made them their scope and their aim, to which they directed, and at which they leveled all their desires and endeavours. This the Particle FOR puts us in mind of; which sends our thoughts back to the words before, and gives us an account of that character which we there find of the Apostles of our Lord; who looked 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not at the things which were seen, but at the things which were not seen. They were so persuaded of this happy state hereafter, that it was always in their eye; and they made it the mark to which they bent all their thoughts, designs and labours. They slighted and trod upon all other things, in compare with this; which they valued infinitely above all the contentments and satisfactions of this present life. There were none of them, that studied to make any purchases in this world, to lay to their earthly house. They had no designs to grow rich and great; to provide themselves with fair estates, or to raise themselves a Name and a praise among men. They did not follow the pleasures of this world, nor contrived how their body might enjoy its ease, and take its fill of sensual delights. No; though they wrought Miracles with a word of their mouth, they never employed any of them for their temporal gain and advantage. Silver and Gold they had none, though they were enriched with all the gifts of the Holy Ghost. They healed all manner of Diseases, but received nothing for the Cure. They spoke with Tongues, taught Mysteries, instructed men in heavenly knowledge; but freely they received, and freely they gave to all their Disciples. None of them sought to advance himself to the degree of a Noble man, or a Ruler of this world. None of them laboured so much, as to settle himself in a competent Estate: but they went up and down, as their Master did, and had no certain dwelling-place. They sought only for this building of God, which is above: the inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for us. This was all the possessions that they aimed at. They had nothing in their thoughts, but to go to Jesus, and to carry others along with them, to those celestial Mansions where he is. A great token of the sincerity of their belief: a manifest demonstration, that they thought themselves sure of what they preached. For otherwise, they would not have been so foolish and unthrifty, as not to have made some present temporal benefit, of that great knowledge and power, wherewith they were endowed.   

iv  
But more than this: they were so sure of this building of God in the Heavens, that they endured all sorts of miseries and pains in this life, merely in hopes and expectations of it. So St. Paul tells us, as I noted before in the foregoing Chapter: and gives us a more particular account of his sufferings whereby he approved himself a Minister of God, Chap. 6. 4, 5, 8, 9, 10. and afterward a larger Catalogue of them, Chap. 11. 23, 24, 25, 26, 27. Which when you have read, you will not doubt, but that they knew whom they had trusted (as he speaks in another place, 2 Tim. 1. 12.) and were persuaded, that he was able to keep that which they had committed unto him against that day. They exposed this house, I mean this Body, wherein they were, to all the injuries and violence of an angry world. They regarded not what breaches were made in it by cruel hands. They suffered it to be rifled and spoiled of all its goods. They let it be ripped up and laid bare, that men might see into the sincerity of their hearts in this belief. Nay, they cared not though it were pulled down, and laid even with the ground. They let fire be set to it, and contentedly saw it turned to ashes. Which they could never have consented unto, if they had not been assured of a better habitation, a building of God, eternal in the Heavens. Were they, think you, the only fools, who knew not what was good for themselves? Were men of so great knowledge, can you imagine, destitute of so much Wit, as not to understand the value of life? Were they so grossly ignorant, as not to know, that pleasure is better than pain? And a poor house, better than none at all? What should make them then forsake the common sense of mankind, who by all means labour to preserve life, and seek to maintain the comforts and enjoyments of it; unless it were this belief, which I speak of, that they should gain a more happy life, by leaving this, and make an exchange of a mean and contemptible dwelling, for one more honourable and glorious? It was not a fancy, that could prevail, with such wise men as they appeared, against sense and bodily feeling. Though fools may carelessly throw themselves into dangers, yet we cannot conceive how men of such divine reason, could support themselves by mere imagination, under so many dreadful sufferings. We must rather conclude, that it was the presence and real possession of some great good, infinitely surpassing all others, which made them quit so easily, that which others hold so fast; and endure so constantly, that which others so solicitously labour to avoid. And it is considerable, that they not only suffered all the torments the world could inflict; but underwent them with great patience, and admirable quiet of mind. Nay, they endured, not only with patience, but with joy: nay, counted it all joy, when they fell into divers trials. And more than this, they gloried in tribulations: nay, esteemed it as a gift on the behalf of Christ, not only, to believe on him, but to suffer also for his sake. As if they had looked on their sufferings, with the same eye that they did on their celestial habitations: which they made account were a gift, a grace and favour of God to them. Nor was there any of them otherwise minded: but they all departed from the presence of the Council where they had been beaten, rejoicing that they were counted worthy to suffer shame for his name, Acts 5. 41. and (as St. Paul testifies of himself) none of these things moved them, neither counted they their lives dear unto themselves, so that they might finish their course with joy, Acts 20. 24. There was not one of them that shrank back, when his life was in danger, and would not leave his possessions here: which we may well think, would have happened, if they had not verily believed as they spoke. Some or other of them would have discovered the fraud, if they had gone about to abuse the world. A Rack would have made them speak the truth: a Gibbet, the Fire, or some other torture, would have drawn from them another confession, if they could have said any thing but this; that the crucified Jesus was alive again, and was gone to Heaven, and lived for evermore, and had all power in Heaven and Earth, and would receive their Spirits, and raise their dead bodies, that they might live and reign for ever with him, in the high and holy place where he is. But in this they all agreed, to lay down their lives, and suffer themselves to be cast out of their present dwellings: which was a sign they had good security given them of enjoying everlasting habitations (as our Saviour calls them, Luke 16. 9) which no power on earth can touch. And that brings me to the last thing: the Apostle took his security to be so unquestionable, that he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have a building of God.   

V  
They were so sure of this, that it seemed to them, as if they had this house not made with hands, in present possession. They speak as men that belong to two Countries, and have estates in this, and in another Kingdom: who, if they leave one; are owners of Lands, Revenues, and Houses elsewhere. Such men may say, we have a building, and still go to their own; when they have left or lost one of their habitations. Though they cannot dwell in both their houses at once, yet they call them both theirs. And when they remain in one, they reckon the other their own; though it be at a distance from them, and they must travel a great way before they can be in it. In this manner the Apostle discourses of their habitation with God. He made account it belonged to them, and might be called theirs; though they lived as yet in another place. For, 1. They had a right and title to it. And 2. They had good Deeds and Evidences (as I have told you) to show for it. 3. Which proved, that it was settled on them by the Will and Testament of Jesus Christ their Lord and Master. 4. To which they had the witness of the Spirit in their hearts; which was the Earnest of the inheritance, whereby they were sealed to the day of redemption. 5. So that in conclusion, they might lay claim to it when they departed this world. They might challenge it as their own, and lay hold on eternal life; by virtue of his Promise, and that Testament of his, which he had written and sealed with his own blood, and further confirmed by his Resurrection from the dead, and the Holy Ghost sent down from Heaven. And therefore our Lord himself uses the selfsame language; assuring his Disciples, that his Doctrine being hearty received, was a seed of immortal life in them; and knit them so to himself, that they could no more perish, than He who lives for ever. Verily, verily, I say unto you, he that believeth on me, hath everlasting life. Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. He dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so, he that eateth me, even he shall live by me. John 6. 47. 54, 56, 57   

USE.  
The proper Use of which Doctrine, is contained in those words of this Apostle, 1 Cor. 15. ult. Therefore my dearly beloved Brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know, that your labour is not in vain in the Lord. Which words instruct and put us in mind, 1. That we must work in this earthly house wherein we dwell. We are in a place of labour, and not of idleness and sport. There is some serious business, in which we are to be employed, if we mean to approve ourselves good Tenants to the great Lord of the world, and be preferred by him to better possessions. 2. And that this work is the work of the Lord, which we must carefully attend; or else our pains and travel is but a busy idleness. We were not sent hither, only to toil and sweat for the goods of this life. Nor do we acquit ourselves like honest men, merely by diligence in the works of our Calling, and making a careful provision for ourselves and families. But our business is, to mortify all immoderate desires after riches, or any other earthly enjoyments: to purge our selves from covetousness; from lust; from intemperance; from envy and wrath; from pride and uncharitableness, and all other sins: to acknowledge the bounty of our Creator and Redeemer; to live by faith in God; to love him above all things; to resign ourselves entirely to his wise and holy will; to imitate him in doing of good; and faithfully to acquit ourselves in all other duties which he expects from us. For as he is a good Tenant, who performs his contract and makes good the Covenant, that is between him, and the person of whom he holds: so he is a good Christian, who uprightly and sincerely endeavours to perform the duties, wherein he stands engaged to our Lord; by whose will he hath promised to be governed, and not by his own. We are all bound to him in a very sacred Covenant; and stand obliged to him in several services. If we desire then, to have his favour, and hope for a kind reception by him into a better habitation, when we remove from hence; let us tie ourselves strictly to the work which he hath prescribed us, and use our best diligence, that we may never violate the bonds that are between us. For which end, it highly concerns us, to remember the Vows we made at our entrance into his service; to read often over the tenor of the Covenant, which we then signed and sealed; diligently to peruse those Sacred Writings, to which we have consented; and to understand completely the blessed Gospel of Christ, which tells us, that not every one who calls him Lord, Lord, shall enter into the Kingdom of Heaven, but be that doth the will of his Father which is in Heaven. Which will he hath faithfully reported to us, and assured us, that he is the way, the truth, and the life: whose Doctrine and example, if we follow not, we vainly hope, to inherit the Kingdom of God. In short; there is great reason we should work, because we expect some reward; and that we should do his work, and live up to the Rules of his Religion, because we expect this Reward from our Lord. Nay, 3 We must be abundant in the work of the Lord; labouring to purify ourselves as he is pure, to be merciful as he is merciful, and to be filled with all the fruits of righteousness, which are by Christ Jesus, unto the glory and praise of God. The reason is, because we expect such a great and plentiful reward from our Lord; who hath given us exceeding great and precious promises, that by these we might be partakers of a divine nature, having escaped the corruption that is in the world through lust. And therefore giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temgerance, patience; and to patience, godliness; and to godliness, brotherly kindedness; and to brotherly kindness, charity. For so an entrance shall be ministered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour Jesus Christ. And, I may add, that if these things be in us and abound, they will highly raise and ennoble our natures, before we arrive at those heavenly places. For this poor earthly house, wherein we now are, will by this means be turned into a goodly Temple. So this Apostle calls even the body of holy Christians, the Temple of the Holy Ghost. 1 Cor. 6. 19 What a glorious change is this? What a strange alteration doth the new Creature make? Corpus istud, Platonicâ sententiâ, carcer, Apostolicâ, Templum, cum in Christo est, as Tertullian speaks in his Book of the Soul. This body, which, in the Platonical opinion, is but a Prison; in the Apostolical is a Temple, when it is in Christ. When our Lord possesses and governs it, he elevates the condition of this vile body, even while it is upon the earth. He makes it a place where God dwells; where God is worshipped and glorified; where God appears and manifests himself. What a strong invitation is this to all that believe, to turn from every evil way; and to be holy, as he that hath called us is holy, in all manner of conversation? Whereby they will be turned into such beautiful and glorious Tabernacles, as to become the habitation of God through the Spirit. 4. And what can more powerfully move us, than all these considerations, to be steadfast and unmoveable in the work of the Lord; if any temptation assault us, and begin to shake the constancy of our Christian resolution? The Apostle might well beseech us to stand fast, as a body doth that is firmly seated upon a good basis and foundation; for we know, saith he, that our labour shall not be in vain in the Lord. As we know, that the temptations which flatter us, are very inviting to our fleshly appetites; as we feel the allurements of the pleasures and advantages of this world: so we know, if we be believers, that there are infinitely better things to counterbalance and weigh down the fairest of all the temptations, which solicit us. We are assured, if we keep our station, and preserve ourselves holy and undefiled, that we have a building with God, that is unmoveable and cannot be shaken. Let us keep ourselves therefore in our seat; let us not be moved by any of the enticements of the world, nor by any shock which violent hands may give us: for we are built upon the foundation of the Apostles and Prophets; who were sent by the will of God, according to the promise of life, which is in Christ Jesus. Ephes. 2. 20. 2 Tim. 1. 1. Our hope stands fast; let us do so too: and building up ourselves in our most holy faith, praying in the Holy Ghost, keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Judas 20, 21.  
There are but these three things, my beloved, to be done, for the attaining of this heavenly condition. First, Strongly to believe, that there is such an happy state. Secondly, To believe, that they only shall enjoy it, who love God, and live in obedience to the Gospel of Christ. And Thirdly, To be led by this faith, and act according to the necessary direction of it. Now how easy is that, when we have convinced ourselves thoroughly of the two former? All the difficulty and labour, is to believe seriously, and steadfastly to persuade ourselves of the truth of those things which God hath prepared for those that love him. When they are become sensible to us, and we look constantly for the mercy of our Lord unto eternal life; we cannot choose but endeavour to attain them, more than the best condition that this world affords. And when we see, that they cannot be possessed without an holy life, what should hinder us from having our fruit unto holiness, whose end is everlasting life?  
It is manifest, that as the nature of man is form to choose that which is deemed good, and to leave and eschew that which is apprehended to be evil: so it is made to prefer a great good before a little, and to abandon a trifling enjoyment, if by that means we may escape a sore mischief, and gain a more noble and illustrious happiness. Now it is no less apparent, that a Royal Palace is more desirable in all men's eyes, than a little hovel of Turf and Straw; an everlasting building, that will need no repairs, nor ever fall to the ground, to be chosen before a tottering frame, which every gust of wind shakes, and must shortly tumble into the dust upon which it stands. What is the matter then, that men prefer the condition of a Beggar, before that of a Prince? That they set their hearts upon that which is built upon a dunghill, before that, whose foundations are in Heaven, and stands upon the immutable Promise and Power of God? I mean, that the pleasures and enjoyments of this life, gain an higher esteem in their thoughts, than the delicious joys of the world to come? And the dull entertainments of this body, are advanced and lifted up to an higher place in their affections, than all the entertainments of the soul; yea, and those which God hath provided for the body itself, if we would manage and order all its desires, according to his holy will? There can no cause be assigned of this preposterous choice, but only this; that they feel these present things, but have no feeling of those that are to come. They let sense prevail above faith: and what here addresses itself to them, they receive with a greater affection, than they do the reports of those heavenly things, which our Saviour hath brought to light by his Gospel. They taste the pleasures of meat and drink, and all the enjoyments of a fleshly Nature; but have little or no relish at all of those delights which are spiritual: for the hope of which, our Lord and his Apostles despised the other, as not worthy to be compared with the pleasures that are at God's right hand for evermore. They feel this Body wherein they now are; and though it be heavy and burdensome in some conditions of life, yet it is better a great deal than none at all. And such the heavenly building seems to be: because our souls are not united to it, and have no sense of it; but look upon it, as a thing that is not, and never shall be bestowed on them.  
We must persuade ourselves then of the reality and certainty of the state which is to come: we must labour to touch it, and live in a constant sense and expectation of it. By faith we must bring our minds to some such union and conjunction with that house not made with hands, as they have with this tabernacle wherein they now inhabit.  
We must let our thoughts, as they say, dwell upon it: for though a thing be never so certain in itself; yet, if we do not apprehend it so to be, it will no more move us, than if it were not at all. And according as the reasons and motives that we have of faith, are little or great: so will our perswasisions be weak and feeble, or strong and powerful. If we would have our Faith then do any thing worthy of the Gospel, and produce any good effects in our hearts, we must firmly lay the grounds of it; and keep them always visible, naked and bare to our eye; and we must often look upon them, and diligently consider them: else all that we build upon it, will shake and waver; and be apt, upon every temptation, to be overthrown. That is, we must constantly represent to ourselves the Lord Jesus, as the first begotten from the dead, and the Prince of the Kings of the Earth; as gone into the Heavens, and there sat down at the right hand of the Throne of God, Angels and Authorities and Powers being made subject to him; as the Lord of life and glory, who is gone to prepare a place for us, and will come again and receive us to himself, that, where he is, there we may be also. Then will these spiritual things be as much valued by us, as now they are despised: and we shall as much slight all these bodily enjoyments, as now they are overprized. We shall not consent, for any good in this world, to lose our portion with him; but choose rather to die a thousand deaths, than not receive the Crown of life. In short, the Faith of Christians will then be able to do, as much as Sense now doth.  
As that now disparages and thrusts by the things of Faith, because they seem Nothing or Uncertain: so Faith will put by all the temptations of sense, and bid them stand aside, because it apprehends celestial things to be sure and certain too. For if they appear as real and certain things, they must as I told you, be preferred; because they are infinitely better than all other, and have nothing to disparage them, but only their seeming uncertainty. They will undoubtedly make us do and suffer the will of our Lord with all cheerfulness and patiented perseverance, while we are here; and make us ready to go from hence with the like cheerfulness, when or howsoever it shall be his will and pleasure to call for us.  
And what if he send for some of our Friends and dear relations, to come away before us? Will not the belief of these things, make us with some cheerfulness or contentment resign them to him? There can be no greater comfort than this Discourse, against the grief we are apt to conceive at their departure. For death is but the pulling down of an earthly house, that they may pass out into an heavenly. And it is not the going of our Friends quite away, but only their going before: and if they be godly, they are gone into a better dwelling. Why should we mourn then immoderately, as those that have no hope? Would we not have our Friends advanceed? Do we grieve that they are possessed of a more plentiful estate? And weep perpetually, that they live like Kings, and reign with Christ in glorious Palaces? O let not the tears flow too fast. Look upon the Heavens, and dry your eyes: for out of an earthly hole, all purified souls take their flight above those spacious Vaults. From cold, hunger, thirst and nakedness, they go to a place, where there are none of these necessities. Would you have your Children lie always in their swadling-clothes? Or, when they are grown bigger; do you desire they should always go in their side-coates? Do you sigh to see them beyond their nonage, and grown to the state of men and women? Would you have them return to their infancy again, and become little children, merely that you may play with them? Why do you take it ill then, that your Friends are grown to an higher stature? Why do you lament so heavily, that they are stripped of their rags to put on richer apparel? Why do you not rather comfort yourselves, that they are in the condition of Angels, and numbered among the Sons of glory; being entered into the family of God above, in the Court of Heaven? Consider I beseech you, that too long continued bewailings of the loss of our holy Friends, doth betray our Ignorance or forgetfulness of the glory of the other world. It is a sign we do not know, or else not think of, that which the Apostle here preaches. We are but in a dream of happiness all this while, and see but the shadows and images of it. There is little or nothing of this felicity which we touch and feel; or that strongly affects our heart. For if it did, we should be satisfied; both because they are gone to it, and we may one day follow them. If they loved our Lord in sincerity, he hath better provided for them, than if they had stayed in our company. And if we love him too, and so be persuaded of his love to us; they are but poor thoughts that we have of him, which cannot supply the place of a Friend, a Brother, an Husband, or a Wife: and but low thoughts that we have of his happiness; if there be not a great deal more in it to quiet and compose us, than there is in the loss of any thing in this world to trouble and disturb us. It was a notable saying of one of the Ancients; that the souls of Philosophers have the Body for their house, but they that are ignorant, enjoy it but as their prison. The truth of which is too apparent. For the unbelieving and ungodly are shut up close in their Bodies: and fettered within those walls of flesh. They are tied to them by as many chains, as they have Members: and have no other light, but what comes in at the holes of their eyes; no other comfort, but what they receive by the means of the rest of their bodily senses. Whereas all faithful souls enjoy a greater freedom. They can go out of doors, and are at liberty to walk abroad, and take a view of unseen enjoyments. They can look up a while to the highest Heavens; and behold, in the light of God, the glory of our Lord, the innumerable company of Angels, and the Spirits of just men made perfect. The shortest glimpse of whose happiness, is able to cheer and refresh their souls in the most disconsolate condition. And if they can but think of their Friends departed, as Members of that blessed Society; the remembrance of them, will never fail to be accompanied with such a taste of joy, as shall take away the bitterness of all their sorrows. Into that glorious assembly of Saints, our good Friend, I make no question is gone; whose earthly house we come here to lay, for a time, in its Grave. In whom, you might have seen an example of the force of this Divine Faith; which as it was the guide and principle of the actions of his life: so it was the exceeding joy and comfort of his heart at death. For that he seemed to fear no more, than he did his sleep. He went as willingly out of this body, as he was wont to do out of his own house into this place, the House of God: and left the dearest relations with such satisfaction, as if he were taking a journey to them. A very noble degree of Christian confidence! And yet no more, than might be expected to wait on a long train of other excellent qualities, which were eminent in him. Of which, if I proceed to speak a few words, not merely to comply with Custom, but to furnish you with a worthy example; as I am sure I shall not wrong the truth: so I hope, I shall as little vex your patience.   

THere are none here, I presume, that think it a crime, to praise those that highly deserve it: nor are of their humour, who make a scruple, to commend the dead, though they make none, to discommend and calumniate both dead and living. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (as the Apostate Emperor speaks; for this is no new Vice) If there be an occasion for reproaches, or for Cavils, there are always those ready, who will not be sparing of them: but if there be an occasion given to commend another, they can find no tongue for that employment. Nay, they look upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were but a piece of profuseness, and an unthrifty vanity: such a superfluous expense, that it is one of their virtues to save themselves that cost and charges. But Good Men think, that it is far more pardonable, to praise the truly Virtuous even above their merits; than to be always carping at others, and backbiting them, though they should deserve some reproof. For my part, I shall not willingly fall into either of these guilts. As I have no disposition to detract from an enemy: so I shall not be prodigal in the commendation of a Friend. But rather, be so frugal and sparing at this time, as to comprehend all that I have to say, under these three Heads.  
1. In General: He was one that endeavoured his ways might be found perfect before God. And not one of the lame and cripple Christians of these days, who hope to go to Heaven, with one wooden leg. He was careful, I mean, to maintain good works, as the necessary fruits of Christian Faith: and such works as are due to men, as well as those that have a more immediate respect to God. Good Morality, was part of his Christianity. To be just and charitable, industrious in his charge, watchful over his tongue, respectful to Superiors, obedient to Governors, not to speak evil of Dignities, to be very sparing in his censures, and kind to those that differed from him, were a piece of his Conscience: as well as to read, and pray, and preach, and frequent all the Worship of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For it is a stupid thing and exceeding impudent, to think to please God, without the hearty study of Virtue; as the forenamed Emperor excellently speaks. Into whom the Christian Religion had sunk so far, as to make him remember, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
* Orat. 2. p. 130.  It is to be supposed, that God rejoices most of all in this; and that you cannot gratify him so much by any means, as by being good. Not, that we are to neglect his Worship and Service (as he proceeds) nor be careless in doing him honour; but we should exercise the greatest piety, with the study of all Virtue. For, to say the truth, holy Devotion is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the daughters of Justice; the fruit of natural Equity: without which, we cannot be said, to be honest men. It is a thing due to our Creator, as other things are to our neighbours: and he cannot be a righteous man who doth not honour God, no more than he that doth not love his Brother. But more particularly.  
2. That which deserves, among other Christian Virtues, to be remembered in him (because so rare and little regarded) is his great Modesty of Spirit, and Humility of Mind and Behaviour. He was not so ill furnished and provided, but that he had abundant matter for Discourse, in things belonging to his Profession: and yet, I always observed, that he loved to inquire, and soberly to propound doubts and difficulties. As if he had a mind rather to hear the judgement of others, than to speak his own: and to learn and receive instruction, rather than take upon him that great Office (which almost every body thinks himself to be fit for now adays) to be a Teacher, nay, Controller of all his neighbours. There is scarce a smatterer now in Christian learning, in many places, though never so raw and ignorant, but hath so good a conceit of himself; that he will dictate as Magisterially, judge as superciliously, censure as boldly, speak as confidently to his betters, and be as pert even before his Spiritual Guides, and those that have been long Students in Christian knowledge; as if he were infallible, and breathed nothing but the Hòly Ghost. A Vice which this good man so studiously avoided, that as none could be a more severe censurer of other men's actions, than he was of his own: so it was not easy for any, to be more confident that they were in the right, than he was fearful lest he should be in the wrong. This made him swift to hear, but slow to speak: to consider much and pronounce little: and as one of the Ancients saith, 
* Greg. Nazianz. Orat. 3.  to know both how to overcome with reason, and how to yield to reason, and suffer himself to be overcome. And his humility, I must tell you, was of the right strain. Which, as the same Father observes, 
** Orat. 26.  is not proved and tried so much in little things (wherein it may be easily counterfeited) as in the greatest. To say nothing of our clothes and outward deportment, it is no such great piece of humility, saith he, in my account, to speak but a little of a man's own self, and this but seldom and before few; or to speak to an inferior in a lowly and courteous manner: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But he that speaks spatingly and modestly concerning God, is in my opinion, the most humble person. He hath attained to a considerable pitch in this Grace, who knows how to speak some things of him; in others, to be silent; and in others, plainly to confess his ignorance: and hath the modesty to let those speak of him, who are appointed to it; and to suffer some also to be of more elevated contemplation than himself. It is the most unseemly thing, for a man to choose the poorest diet and apparel; to express much humility in tears, in fastings, in watch, in a sad countenance, and lying hard or on the bare ground: but in discourse of Divine matters, to exercise a kind of Sovereign power, or tyranny rather, over others: to yield to none, and to seek to govern all. This is to be proud there, where humility is not only glorious, but also safe. The least tang of which vanity, I could never discern in this good man; who grew as fast in an humble sense of our distance from God, as some are apt to do in an arrogant opinion of their Superiority, above all other men. He was like those good Students at Athens, who as Menedemus, if I forget not, said, went thither Doctors (in their own opinion, he means,) continued there Scholars, and came away ignorants. For the more we understand, the more we see, there is above our comprehension. And the more we converse with Wise and Pious men, the more we see there are, that we have cause to prefer above ourselves. And the more a man increases in the knowledge of himself; the more ready he will be, to excuse the ignorance or errors of his neighbours.  
Certain it is, that the greater worth there is in any person, the more humble and lowly he is. Light things ascend aloft, as is commonly observed, but those that are heavy, sink down and depress themselves beneath. The little Brooks are very talkative, and make a great noise, when they and the Pebbles meet and prattle together. But for all their haste, and the din they make in our ears, and the plenty of Water, which seems to flow along; alas! their depth is so small, that you may feel to the bottom of them with your finger. Whereas the great Rivers, which are very deep, and carry great burdens, and are as profitable, as they are fair and beautiful; how modestly and soberly, as I may so speak, do they go into the Ocean. They do not so much as murmur in any body's ears, to tell them how profound they are: but move silently and stilly on their way, as if they would not be observed. There is nothing better that I can think of, than this vulgar comparison which every body uses, to represent unto us the clear difference that is between the humble lowly Christian, and those that are malapert and confident; full of ostentation and ever talking; even there where it would more become them, to use their ears, than they do their tongues. For if they did it as the Brooks, I mentioned, only among the stones and blocks, it were no great matter; or if while they set out themselves, they would not despise or defame their neighbours that far excel them, it might be endured: But to instruct their Teachers, to babble before the Wise, the aged and experienced; to meddle with things which they do not, and perhaps cannot understand; nay, to get up into the Seat of Judgement, and pass sentence upon their Superiors; is such an intolerable piece of arrogance, as (in the phrase of St. (yprian 
* Epist. 55. ) is born of the Spirit of Antichrist; and proceeds not from the humble discipline of our Saviour. Which makes the loss of such a person, as had the good education of Christian people under his care to be the more deplorable: especially since he taught by his example, as well as his preaching, the younger to submit themselves to the elder: and that in lowliness of mind each should esteem others better than themselves, 1 Pet. 5. 5. Phil. 2. 3.  
3. And truly, if our Governors and Tutors be our Second Parents; and we own no less to those who breed us in knowledge, than to them that breed us in the womb: then this deserves not the least commendation, that he carefully performed the part of a good Instructor and Curate of souls. Alexander thought himself not more beholden to his Father who left him a Kingdom, than to Aristotle, who taught him how to govern it. And Aristotle taught him this among other things, that for those who engraft right notions of things in our minds, and make us wise; there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no honour proportionable to their merits. Unless we will bestow upon them some such Veneration, as is given to God and our Parents: they being a kind of Earthly Gods, and Heavenly Parents. Antoninus also, I remember, in the beginning of his Book, acknowledges the bounty of God in this, as much as in any other blessing, that he had made him the Disciple of such excellent Philosophers; such as Sextus, Maximus, Rusticus and others. The last of which, Julius Capitolinus 
* In M. Antonin. philosoph.  tells us, he made of his Privy Council: and used to salute with a kiss, even before the Captains of the Praetorian Band. That he demanded public Statues also of the Senate for him after his decease: and in fine, had such respect to all his Teachers, as to pay an honour to their very Sepulchers, and to have their Images in Gold, in the very same place with his household Gods.  
And the very truth is, we are deeply indebted to them; and the Memory of our Christian Instructers, aught to be very dear and sacred with us as long as we live. For they learn us how to live well, and prepare us for a better life. He that gins to take us into his discipline, and piously discharges the Office of a good Tutor or Schoolmaster; is our good Genius, our Guardian Angel always by our side, the Guide of our youth, the Security of our slippery age, the Seedsman of God, the Dresser of infant souls, the Husbandman that cultivates and improves the soil of the mind. And a conscientious, skilful Minister, to whose care and direction we are delivered afterward; can be no less than all these to our riper years: besides that, he is our Counsellor in doubts, our Comforter in affliction, the Dispenser of the Mysteries of God, and our Conductor to perfection: and therefore aught to be highly esteemed for his work sake. Such an one, I dare boldly say, you have lost in this place, and it is a common loss to more than yourselves: a person both able and honest; wise and pious. So that, as the same Antoninus saith, he learned of one of his Masters to suppress anger; of another, to mind serious things; of a third, kindness and benevolence; of a fourth, modesty; of a fifth, an uncounterfeited gravity; of a sixth, to bear with simple people; and of others, constancy, patience, and such an apt accommodation of himself to all, that his conversation might be more soft and sweet, than flattery itself: so you, me thinks, might be able to say, that all these you have learned of him. For, Whose understanding and judgement (if I may speak in the language of G. Nazianzen) was more grave and aged, even before grey hairs? Whose Meditations were more concocted? Whose Speech more unaffected? Whose behaviour more solemn and composed? Who is there that had less need of learning to commend him, considering the integrity of his manners? and yet how few that had so considerable a share of both? A man of great candour and ingenuity; of a tender and compassionate Spirit; hearty desirous of the good of souls; and very thoughtful and solicitous, I can assure you, how to promote it in the easiest, plainest and most effectual methods.  
Things the more to be prized in these days, because, as the Father now named complains in another place 
* Orat. 20. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The most sacred Order of all other among us, is in danger to become the most ridiculous. No man can be acknowledged for a Physician, unless he have considered the nature of Diseases: or for a Drawer of Pictures, that knows not how to mingle colours: And yet we can find with the greatest ease a Teacher of Divine Truth. Not one that is laboured (as his word is) and prepared; but that starts up on a sudden, and is sown and comes forth as hastily, as the Fable makes the Giants. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We make Saints in a day's space; and wise men without any wisdom; and guides to others, who have nothing to qualify them for that office, but a great desire to be promoted to it. Such a Novice our Friend was not; but like that good Father himself: who by retirement and much meditation fitted himself, as he tells us, for so great a charge. He was sensible of these two things: First, That it is the Art of Arts, and the Science of Sciences, as his words are 
* Orat. 1. , to guide and govern mankind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most humorous, various and uncertain of all other creatures. And Secondly, That it requires great skill and not a little Spirit, to give to every one in the household their portion of meat in due season; and to manage and dispense with judgement the Truths of Christian Doctrine. They are great and many (as he there numbers them) which if any person think himself, with little labour, able to explain: O how I wonder, saith he, at that man's understanding; or, to speak more plainly, at his folly! This holy Philosophy, as he calls it, requires that we should bring to the study of it, great simplicity of mind; an impartial judgement, pure and holy thoughts, quiet affections, a patiented Spirit, and a will disposed to conform itself too God. And if it had pleased the Almighty to have indulged this good man a little more time, you might have seen a greater proof of his profiting by these means; to the no small benefit, I have reason to think, of others, as well as you that were more immediately under his care. For to all these good qualities, now named, he had the advantage also of an even steady temper: that was always alike, and not subject to any transports.  
But God hath taken him off from his work: and what have we to do, but to submit with patience to his wise Providence? And whether you remember his loss as a good Christian, or a faithful Minister, or a tender Husband, or a kind Friend, or a courteous Neighbour; still to say, It is the Lord. The Lord gave, and the Lord hath taken away: blessed be the name of the Lord. He hath called him away, no doubt, to receive the reward of his labours: praise and commendation from himself, for his diligence and uprightness; and so he stands in no need at all of ours. Only these things may be fit to be considered by us that survive, to excite us to the same love of God and man; to the same modesty and humility of mind; to the same industry and fidelity in our several charges; that so our Faith also may be found unto praise, and honour, and glory, at the appearing of Jesus Christ.   
FINIS.