A SERMON Preached at the FUNERAL Of the Reverend Mr. John Culme, Vicar of Knowstone and Molland, in Devon. December 2. 1691. By LEWIS SOUTHCOMB, Rector of Rose-Ash. Imprimatur, Ra. Barker. Dec. 28. 1691. LONDON, Printed for H. Bonwicke at the Red Lion in St. Paul's Churchyard, 1692. To the Worshipful Philip Shapcote, Esq of Shapcote; one of Their Majesty's Justices of the Peace, for the County of Devon. SIR, I Have sometimes wondered how the Dedication of a Book or a Pamphlet to a worthy Person, could be called or thought an Instance of paying Respect, or doing Honour to the Patron, where the Discourse has but little worth in't. Upon which Principle or Opinion, Sir, the prefixing your Name to this Discourse, would rather look like an Affront, than a Dedication; and make me as much inclined to beg your Pardon, as I should be to think I needed it; did I not know, that as you would have all you converse with, to be truly Wise, truly Happy, and truly Good; so, you may Countenance the meanest Endeavours, that with clear Intuition, undisguised Sincerity, and Purity of Intention, have such Aims and Intendments, which is all that can, (and I am afraid, more than aught to) be said, for this Sermon. 'Tis usual to tell the World, that the Publishing of a Sermon, was desired by some of the Hearers: Now though I might say so too; yet should I mention who they were, it would derive as little Honour upon their Judgement, for desiring it, as can accrue to my own, for consenting. Sir, if you find (as you will) two or three Pages more-here, than what was delivered; I am to assure you, that 'tis what was prepared to have been spoken; if the shortness of the Day, and some other Reasons, had not made me think fit to wave it. The great Respect, Sir, you have always shown to our whole Order, and particularly to the Person whose Obsequies we lately celebrated; your Countenancing and Encouraging your Excellent Lady's late pious Action of Building of a Tower, not intentionally to her own, but to the divine Glory, (for I am confident, if it had been possible, she would have concealed it, till the Resurrection) That Prudence and Zeal, with which she began that Act of Piety, and has conducted it all the way, makes me (among many others,) desirous to be thought by both, and by all that know me, to be SIR, Your Faithful, Affectionate, Humble Servant, Lewis Southcomb A SERMON Preached at the FUNERAL Of the Reverend Mr. John Culme, Vicar of Knowstone and Molland, December 2. 1691. Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end. THE great business of our present state in this lower World, is our Preparation for a better; and by one short but holy Life, to train up and discipline, and trim the Soul, for its safe and holy Passage to the state of Separation; for its blessed Admittance to the Spirits of Just Men made perfect, to a new and unknown and glorious Society in a new and lovely world; among the beautified Spirits of all the Wise, and all the Good Men of all Ages: That by such an Admittance there, we may supply the Vacancies of fallen Angels; enjoy the beatific Vision, or the felicity of the presence of God, the Holiness and Happiness, and Peace, and Joy, and Clarity of understanding the upper world for all futurity. Every man, methinks, that believes any thing of this, and has these Hopes and Expectations beyond the Grave, should easily be persuaded to be so wise, as to understand this to be the most important business of our present state of probation here; and consequently, consider his latter end. The words of the Text will need but little Opening or Explication. Only I must observe this: That I do not think the words, consider their latter end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in this place primarily and directly meant of Death, or our Dissolution; nor does the Context at all seem to warrant it: But they are a kind of Wish of God by Moses, that the Jews would consider God's deal with them, and compare them with what would befall them in the end, for their Stubbornness and Rebellion. So Menochius and Vatablus both say upon the place, if the Synopsis have quoted them right. utinam intellexissent quis finis eos maneat, & reputassent eadem sibi eventura propter peccata sua: i. e. That they would understand, and consider, and observe, how God would deal with them in the end, for their Rebellion, Disobedience and Ingratitude. But I shall for the present follow the common Road, and (as most suitable to our present occasion) suppose them to be meant of Death, or the State of Separation; and the parting of the two old Friends, Soul and Body, till their Reunion at the Resurrection. I shall spend no one minute of my time in so fruitless a Thought, as to show the Certainty of our Removal, or the uncertainty of the time when; which every Body believes, whatever they do as to the Consideration of it. But I shall rather choose from the words, to raise this Doctrinal Head: That as a seasonable Provision for our change of Worlds, our removal hence, or our state of Separation, is an Act of the highest Reason and the truest Wisdom; so the contrary neglect, is infinitely irrational and unaccountable. This I shall a little further confirm, and make evident from holy Scripture: And then from eight rational Considerations, endeavour to demonstrate its most infallible Truth and Certainty: And then see what Uses are to be made of the whole; or what Influence it ought to have upon our Thoughts and Actions. 1. From Scripture a word or two. Holy Job thought it so much the truest Wisdom, that he tells us it should be the great business of all the days of this his Pilgrimage, to wait for his Dissolution; and accordingly lay up (no doubt) for his safe admittance to the beautified Spirits of the Patriarches, and other Just men made perfect, who were gone before him. Thus in that known place Job 14.14. He resolves, that all the days of his appointed time, he would wait till his change came. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] All the days of my warfare will I wait, or (as the Verb there also signifies) will I Hope, or Trust, till my Change come. Till I change a tumultuous and uncertain World, for a World of Happiness, and Peace, and Joy, for all Ages. In either of which Senses, whether of Expectation, Trusting, or Hoping, he sufficiently intimates and supposes, not only a due Consideration of, but a seasonable Provision and Laying up for, his safe and holy Passage out of this World, to a new Scene of things; and for the Dis-union of his Soul and Body, and for his unknown State and Condition. Thus the same Moses who is the Author of my Text, has given it as the Character of the Truest Wisdom in the Psalm for this Occasion: Psal. 90.12. So teach us to number our days, that we may apply our hearts unto wisdom. And the five holy Virgins, who with oil in their Lamps very carefully and watchfully expected the uncertain coming of the Bridegroom, in the noted Parable of St. Math. 25. are called wise by him who is Wisdom itself; the Holy Jesus: And are a sufficient Proof of the Infinite Prudence and Discretion, of an early and a seasonable Preparation for the approaching of the Bridegroom of our Souls, whether by Death or the last great Day of Rewards and Punishments; when he shall come once for all to dispose of the Palms and the Crowns of Eternity. I might stay to produce many other instances of Holy Writ, that do abundantly confirm the Doctrine, by fair Inference or necessary Consequence: But I pass from Holy Scripture, to the endeavours of its demonstration by eight several Reasons. 1. Every man methinks should allow it to be Wisdom to prefer Eternity before Moment's; and for one short life to act accordingly. Say Christian, is there any thing in which thou rejoycest here, any thing that delights thee? If so, oh! what shall the perpetual Delights and rejoicings be of Eternal Ages? where there shall be no such damp struck upon them, as there constantly is on every thing thou rejoycest in here, that it shall be of no long duration. None of thy Complacencies, and Joys, and little Satisfactions here, shall stay long with thee. Still some Disappointment, or Affliction, or Uneasiness shall step in and damp, and cool them: And a cloud of darkness, shall quickly be drawn over thy present Sunshine. But how blest shall that state be, where our rejoicings shall be without Mixture, without Alloy, and for Perpetuity too? Where our Love of Jesus shall be without Interruption, Cessation, or Abatement for all Futurity: And our Obedience shall be uninterrupted, clear, and active, and without Mixture of the just Fear of his Disfavour, for all Ages. To this Head I might subjoin this Consideration, That whatever is uneasy here, or troublesome or afflictive, if we dread it so much, while its duration can be but as it were a Span long; how truly, how justly, how wisely should we dread the long Affliction, and unsupportable Uneasiness of an eternal Separation from the Lord of Glory? An eternal Separation from the happy Spirits of the upper World; from the Spirits of the Martyrs, the Confessors, the Virgins and the Doctors of the Primitive Church; a perpetual Exclusion from the Religious Hermits or Holy Anchorites; from our Fathers in Christianity; from those Worthies, of whom the World was not worthy; from Noah, Daniel and Job; from St. Peter and St. Paul; from the Prophets, Apostles and Evangelists; but above all, an Exclusion from the Glorious Face of the Lord that bought us. If we dread a Temporal, Momentany Affliction or Uneasiness so much, that we naturally start at the Approach or Apprehension of it; how much dread does the unsupportable and long Uneasiness of an eternal Separation from the Presence of our God and his holy Angels, and his menial Servants; those lovely Inhabitants of a lovely World deserve at our hands? See here a little of the Wisdom of preferring Eternity before Moment's. 2. Every Man methinks should allow it to be a thing truly rational and truly wise, to prefer a perpetual Tranquillity and Peace, before the disappointments and uncertainties of this lower World; and for one short life to act accordingly. If I should ask any Person here present, how many and great his Disappointments have been; how many and great the secret Fears and Dangers; the inward Tumults and Hurries, and Disorders, and Discomposures of his Soul have been, since he came to be able to feel, and find and reflect on them: He'll presently answer, they were more and greater than the World thinks of. Little do even those who stand near him, think what he has felt within. Well, tell me then Christian, is it Wisdom, or is it not, by your own Account, to provide seasonably for a happy Removal from them, for all Ages? Do you complain of them, and yet would you rather live in them for ever, than prepare for a blessed and a perpetual Freedom? Is it better still to live in the Wilderness than to be translated to a Canaan, a Land of Peace and Plenty? Where every thing shall answer your Expectations; and every thing shall be calm and easy and sedate and peaceful, both within and without, for all Futurity. Let your own silent Answer to this Question, be the second Confirmation of the Doctrine. 3. Every man should methinks allow it to be an Act of substantial Reason and Wisdom, to prefer a lasting Rest and Ease to the Succession of constant Labours: And for a Life that is but as a Span long, to act accordingly. Why is Rest at night so grateful to the weary Traveller? Why is Leisure and Ease so pleasant, so refreshing to the Labourer, but because his Toils and Travels are a Violence to his Frame and Constitution; a weariness and pain to the Flesh, and a Dissolution and Dissipation of his Spirits. And who that has felt the Uneasiness of either, can with any Reason, quarrel with that hand that only comes to undress him, and put him away to Rest? The froward Child indeed may do so, may be displeased at that Person that carries him away to unclothe him, and to lie him down to Rest: But has the weary Labourer, the painful Traveller, any cause to do so? Why, that Death for which thou hast made a seasonable and careful Provision, only does this for thee, unclothes thy Soul, pulls off, and lays aside this heavy Garment of Flesh; unfetters, unlocks, unchains thy better part; frees that, and lays down thy wearied Body to rest in the easy Bed of Dust, till the Resurrection. Tell me now Christian, whether a safe, and holy, and happy putting thee away to rest, be not in Wisdom, to be preferred to the toilsome Labours of the day, the day of this Life? 4. Every Man methinks should allow it to be Wisdom, to prefer a perpetual Health and Beauty, before the Pains, and Sicknesses, and Deformities of a decaying Body: And for one short Life to act accordingly. Do we believe the Resurrection of the Body? Is this any part of our Creed? Do we believe that this our House of Clay shall be better built at the Resurrection? Do we believe that the Holy Ghost has said, Phil. 3.21. That our vile bodies, shall then be fashioned like to our Saviovr's Glorious Body? If we do not, we are Infidels, and have but little business here. But if we do, why should we then wonder at the holy Life of the good Man? At the mortified life of the devout Christian, that only has a fixed, a constant and a steady eye to such a Resurrection? Where he wisely foresees, he shall alone find a perpetual Freedom, Health and ease from the Pains, the Aches, the Deformities of a ruinous House of Clay: Even then when it shall be built more Glorious; fitted for nobler Employments; and contrived for a longer Duration; framed for Perpetuity, at the Resurrection. Whether to direct one short Life, and all the greater Aims, and Actions and Intendments of it, to such a Resurrection, appear to be Wisdom or no, I leave to thy Consideration, in thy next Retirements from the World; when thou art withdrawn from the Throngs and Hurries of it; from its Noise and Tumults. 5. Every man methinks should allow it to be Wise and Rational to prefer a perpetual Plenty, or a Supply of all his Wishes and Desires; before the Necessities and Wants that attend us here. And for our transient life to act accordingly. He that has the largest Portion of this World's Affluence and Plenty, still finds that there is something or other that he always stands in need of, to complete his Happiness; or satisfy his Needs, or answer his Desires. And thus 'twill always be, till we come home to him, who is called The desire of all Nations, Haggai 2.7. Till then, our Desires will never be satisfied; our Needs never sufficiently relieved; our Expectations never answered; our little Satisfactions here, never great enough, or long enough, or substantial enough to deserve that name. But above all, the devout poor man, he who finds so very much need of begging his daily Bread; he to whom God is pleased to give no more than a literal Answer of his Petitions; who can wonder at his humble, earnest, pious and wise Provision for a Life of perpetual Plenty. And who can wonder enough at that Man, who is unwilling to take care for his Removal thither, where all his Needs and Necessities, and Desires, shall be effectually supplied; not for a day or two, not for a short seventy or eighty years; but for a long Eternity. Come Christian, let a silent and solitary thought or two in thy next Retirements, put thee upon a close and piercing Meditation of the true Wisdom of a seasonable Provision for that State, where all the wishes and the wants, the needs and desires of Humane Life, shall end in a vast Affluence, and Plenty, and Satisfaction, for a never-ending Futurity. 6. Every man methinks should allow it to be an Act of substantial Reason and true Wisdom, to prefer a perpetual Peace of Mind, and Clarity of Understanding, before the Doubts and Fears, and Scruples that attend us here. And to be willing for one short Life to Act accordingly. Now we see but thro' a glass darkly; but after a Blessed and Happy Separation (at least in the Resurrection) we shall see God face to face: Now, as the Apostle says, we know but in part; but we shall then know, even as also we are known, 1 Cor. 13.12. That is, we shall know God as truly, as hitherto we have been known by him. 'Tis sometime the Lot and Portion, doubtless, of the Best of men here, to meet with Doubts and Fears, and Ignorances', and Scruples, and Dissatisfactions of Conscience. And we often wish to have them clearly answered, and done away; but we can find no Remedy. But when the Veil shall be taken off, and the Curtain shall be drawn aside, and the thick and dull and heavy Load of Flesh shall be laid down, the devout Christian shall quickly receive a Clarity of Understanding; and all his Doubts, and Fears, and Scruples, and Curious Inquiries, shall be answered once for all: And without all doubt, there shall from this arise an unknown Peace and Pleasure, and Satisfaction of Soul, infinitely beyond all the great Pleasures of Mathematical Demonstration. Then the poor, humble, meek and sincere, yet doubting Christian, shall no more need to speak with his Confessor; no more wish for a Guide of Souls; before whom, with pious Tremble, an upright Heart, great Affections, and tremulous Discourses, to bring his Doubts and Fears. No more wish for the Good Man, to direct, assist and help him; to resolve these Doubts, remove these Fears, and cure these Tremble. No: The Clearness of his Understanding, the Fullness of his Enjoyments, and the Assurance of his safe Arrival there where he so passionately longed to be, shall remove all these Doubts, and Fears, and Scruples, and leave no more room or possibility for them, for all Eternity. Tell me, Oh, tell me Christian, can you choose but Pant and Sigh, and Languish, for, and with inflamed Affections, breath after this Clarity of thy Understanding; this Settlement of thy Peace; this Removal of thy Doubts, for an inconceiveable Perpetuity? 7. Every Man methinks should allow it to be Wisdom to prefer the Eternal Enjoyment of the Victory, before the Pains of the Combat; before the Pains and Hazard of subduing a Temptation here; and all the Severities of Repentance, and a watchful Life: And for the little time he is like to stay here, to act accordingly. Should we ask the Soldier which is most Choosable, most Pleasurable, the Peace and Joys of Victory, or the Pains and Dangers, the Fears and Hazards of the Warfare; he would readily answer us, and tell us unfelt things of the Transporting Pleasures of the Victory: But he would talk of the Dangers and the Hardships of the War, with a trembling Remembrance. Only, it may be, recounting with Thanks, and Joy, and Wonder, the Mercy of Preservation, and the Narrowness of his Escape. Well, and what do we think will the Pleasurable Resentments of the Soul be, that's just come away from the Hazards of a long Combat with Sin, the World and the Devil, to the Pleasures of an Eternal Victory? From the Importunity and Restlessnessof a Temptation, to the Joys of Conquest? And to Sat, and Live, and Love, and Reign, and be in Safety above the Reach of them, for all Futurity! When through the Merits of his Saviour, he shall be able with Peace, and in the Securities of Heaven, and with Transporting Joys, in an Ecstasy of Love, and Thanks, and Wonder, remember his old Doubts, and Fears, and Enemies, and Hazards, and the Securities of his Repentance: Being now got up far above them once for all, and being expired into the Element of Love, is there to spend a Rapturous Eternity. But 'tis impossible to give a full Account of these things, till we ourselves have felt and experienced something of them, in a happy State of Separation; or in the Joys of a safe and happy Resurrection. Only I would ask this Question, whether upon this Glimpse of them, you do not think them worth Dying for? And if so, than I would ask one more; and that is, whether you do not think them worth Living for, for one short Life here? For certainly, 'tis extremely irrational to say, you could be content to Die for that, for which you are not content to Live. 8. Eighthly and lasty; Every Man methinks should allow 〈◊〉 to be an Act of substantial Reason, and true Wisdom, to prefer the Enjoyment of the Creator, and all the Beatifyed Spirits of the upper World, before the Enjoyment of the Creatures, in any Instances here below: And for our Probation Hour, to act accordingly. Were there but a Land or Nation on Earth, in which there were none but truly Wise, and Good Men, with whose Sweet and Endearing Conversation, we were sure we should be infinitely Pleased, and in Love; we should certainly Rejoice to think of a Removal to them; and (having got all things ready) take the first Opportunity to Travel thither, and Settle there; especially if we were sure by so doing, to leave nothing behind us, but what we should find infinitely better there: A fairer House; a better Health; a better Air; and a far larger Inheritance. But all this while, there would unavoidably be one Damp struck upon this; something that would cool our Joys: I mean, we should not long enjoy it; for Death in a little time would put a Period to these Fruitions. Well, but yet still how infinitely desirable were such a Country? and how well worth the pains of Travelling thither, though we were to enjoy it but for seventy or eighty years; and if we might remove our Friends, and our Posterity there too? And if such a Country, such a Society, such Accommodations would be so desirable for so few years, what think ye will the enjoyment of our lovely Creator be, and the blessed Society of the beatified Spirits of the new World, in fullness of Felicity round about him? and withal, when thou findest thyself in an instant, thou knowest not how, one of that lovely number? Tell me Christian, do you really think you should desire to return to the enjoyment of the Creatures any more, when you had once tasted the delicacy of the Fruition of the Creator? Do you think you should then desire to return to an ill-natured, malicious, unpeaceful, envious, uncertain, alluring, sickly, and tumultuous World; when you were securely lodged and stated amidst the Society of Just Men made perfect? Should not you rather wish that your Relatives, and your Posterity were come up to you, and safely arrived to the same Station? Should not you rather wish that they might retain those persuasions of them to Divine Love and Obedience, to a persevering Piety and Virtue, which you charged them with when you were a dying? And that they might never forget them till they were come home to you? And then do you think you should desire to return from that blissful Society, and their Eternal Peace and Plenty there, to an Invidious and Profane World? If you say you think you should not; see then what 'tis the Devout Christian lives for; (though you it may be, count his life madness) See what 'tis he Fasts, and Prays, and gives Alms for; See for what 'tis he denies himself, and takes up the Cross, and follows Jesus; See what 'tis he takes so much care to be Just and Upright, Chaste and Temperate for; See yonder what 'tis he is content to undertake the most despised and reproached Duties of the Christian Religion for. In short, see what 'tis he lives for, and is content to die for. And when you have seen a little, and considered it, then tell me, Whether he be wise or no, who prefers the enjoyment of the Creator, and all the beatified Spitrits of the upper World, before the Enjoyment of the Creatures, in any Instances here below; and during his Probation hour here, resolves to act accordingly. I may now presume, I have competently confirmed the Doctrinal Proposition; which having finished, I shall yet to make all that has been said the more useful to the Designs and Purposes of every Christian, leave, not only upon your Memory, but (I would also,) upon your Hearts and Affections, three Exhortations, or Instances of Application. If what I have recommended by the Doctrine, must be owned to be Wise and Rational, you can then do no less than make these several Uses of it: even you, Christian, in particular. Use I. Reflect on those actions of thy Life that have most unfit thee for thy latter end, for a safe and holy passage to a new World; and let that reflection lead thee to an early Repentance, and a persevering Reformation. Use II. If it be the truest Wisdom, then reflect on those actions of thy Life, which when thou look'st yonder to a new World, to the state of Separation, or thy latter end, bring with them the greatest Consolations, the holiest Joys, and the most Religious Peace; and let that reflection make you very constant in them. Use III. If it must be granted to be Wisdom: Then let us be so wise as to be prevailed upon, to apply ourselves to all those Instances of Divine Love and Obedience, in a vigorous and a flourishing Age, which we constantly find the learnedst, the wisest, and the best of dying men are infinitely in Love with. 1. Reflect on those Actions of thy Life, that have most unfit thee for thy latter end, for a safe and holy Passage to a new World; and let that Reflection lead thee to an early Repentance, and a persevering Reformation. What these are, I shall not at present presume to Guests; but shall leave it to God and thy own Conscience, and to thy next Day of private Fasting, Humiliation and Repentance. Only I shall produce some few for Instance, and show thee by these, how I would have thee Treat the rest; and above all, how I would have thee in a more especial manner, to Treat thy Bosom, Darling Sin, for which thou hast most a Kindness; and to be sure, by which you are most in Danger. You my Horrid Oaths and Imprecations, by which I think I trim and adorn my Discourse; by which I rend the Sacred Name of God, and Sport and Trifle with the Blood and Wounds of my Saviour: If you have at any time Unfit me for a Safe and Happy Passage to the State of Separation; come look downward, look upon an open Grave to day, and then look upward; look yonder to a Provoked God, and an Immortality hazarded above by you; and adieu t'ye for all Futurity. You my Drunkenness and Acts of Brutish Intemperance, by which I have Drowned the Man, and Drenched the Beast; if you have at any time Unfit me for the Expectations of a Safe and Holy Passage to a new World of lovely Spirits, where they neither Eat nor Drink; come look upon an open Grave to day; then look upward to a Provoked God, and to an Eternal Glory, hazarded above by you; and adieu t'ye till I change World's. You my Lusts and Impurities of any Kind's, Degrees or Measures; if you have at any time Unfit me, for the Expectations of being admitted to Joseph; to the and Bright Souls of all Ages; to the Holy Virgin Mother; and the Lord of Purities, the Holy Jesus: If ye have Unfit me for a Safe and Holy Passage to the State of Separation, and to a new World of , and Bright, and Lovely Spirits; come, look down into an open Grave to day; and then instantly look up, yonder to a God Provoked and Incensed by you, and an Immortality hazarded; and adieu to you, for all Futurity. You my uncharitableness, my Bitterness and Implacableness of Spirit, my Unmortifyed Hatred and Malice, and Desires of Revenge; by which I have Unlikened myself to him who Prayed for his Enemies, and Shed Blood for his Persecutors; if you have Unfit me for the Expectations of a Safe and Holy Passage, to a new World of Sweet and Lovely, Charitable, and Loving and Peaceful Spirits; come, look upon a gaping Grave to day, and then immediately look up yonder, to a God Provoked, and an Immortality hazarded by you; and adieu t'ye for all Ages. You my Long and Ungrateful Neglects of the Holy Sacrament of the Lords Supper. But I stay to mention now no more Particulars; do that thyself in thy next Religious Retirements: And if these Reflections lead thee to Repentance, to a sincere and persevering Reformation, and a new and a careful Obedience; thou hast made the first use, I would have thee, of the Doctrine. Use II. 2. If what we have recommended, shall be allowed to be Wisdom, than Secondly, Reflect on those Actions of thy Life, which when thou look'st yonder, to a new World, to the State of Separation, or thy latter end, bring with them the greatest Consolations; the Holiest Joys; and the most Religious Peace: And let that Reflection make you very constant in them. What these Actions of thy Life are, that, when thou look'st forward a little upon thy State of Separation, and thy latter end, bring thee in the most Cheerful Hope; the most Substantial Joys; the Truest Satisfactions; the Greatest Calmness; Sedateness, Serenity and Tranquillity of Mind the most Religious Peace; and leave some Touches of a delicious Relish upon the Spirits: You can easily remember whether I know or not. But this I know, thou mayest have great Reason, thus to say. You my daily and constant, and uninterrupted Devotions, by which I have a long time faithfully kept up a holy Intercourse between God and my Soul; if the Reflection on you, begin to bring me in some cheerful Hopes now; how much more will ye bring them in, when I come to leave Mortality? And am about to be admitted to that God, with whom I have so constantly conversed at a distance; and to enter upon that State, where I shall always Love him, and never more Offend him? You my Cheerful, and Constant, and Affectionate Attendances on the Word, the House, the Worship of my Saviour; at those Altars (whatever unhappy Dissenters can think) at which my Fathers have received the Bread of Life; from which nothing but Necessity has ever kept me: If the Remembrance of ye, bring me in any holy Joys now; how much more Joy will that Remembrance bring me, when I am come within view of the Grave, and begin to hope very shortly, to enter upon a nearer Admittance to him, where I may always Love, and never more Offend him! You my Days (or parts of Days) of Fasting and Humiliation, and Self-examination and Repentance, in which I have taken a closer View of my Life, and how my Accounts stand between God and my Soul, with Reference to Immortality and the Resurrection; if the Remembrance of ye, begin to be grateful now, Oh! how much more grateful will it certainly be, when I come to leave the World; and am called to lay aside my Business here, and to enter upon those upper Regions, where I shall always Love, and never more Offend him! You my Seasonable and Prudent Alms and Charities, bestowed with Purity of Intention, and a tender Affection; if the Reflection on you, begin to please me now, how truly Welcome, will such Remembrances be, when I have received my Summons to change Worlds, and am about to enter upon a new Scene of Things, where I shall without Interruption, Love my God, and never more Offend him! You my Unloading of a Burdened and Afflicted Conscience to a Guide of Souls, in Holy Confession; my Undaunted stating of Doubts, and Scruples, and Cases of Conscience to them, in order to Advice, and Peace, and Absolution: If the Remembrance of you be so Joyous, and so full of a Holy Peace, and Sedateness, and Tranquillity of Mind now; how Joyous will that Remembrance be, when I am called hence, to enter upon a new, and unknown State and Condition, in the Habitations of my Fathers in Christianity; where I shall without Abatements, Love my God, and never more Offend him! You my constant and conscientious Rendering to all their Deuce, my striect and severe Justice and Integrity, my Abhorrence of all Injustice, and my Restitutions for them: If the Reflection on ye, be so welcome to me now; How much more must ye needs be so, when I am brought to the Confines of the Grave, and am just about to Launch out into the vast Ocean of Eternity; where without Cessation, I shall love God, and never more offend him! You 〈◊〉 Chastity and Purity of Life, by which I have with an upright Sincerity, offered up to God, one of the most acceptable Sacrifices in the whole World; i. e. A Pure and Soul and Body: If the Remembrance of you, begin to be joyous to me now; how much more joyous will it be shortly, when I am just about to cast my last Throw for that Eternity, in which I hope always to Love, and never more offend him! You my Evangelical Meekness and Sweetness of Spirit, my Humility, and Charity to Friends and Enemies, for which I have been often Laughed at or Scorned, and Despised, and Reproached by an unthinking World: You my other Actions of Self-denial, and Mortification, and Bearings of the Cross, by which I have boldly Rejected, and faithfully Opposed the Pleasures, Riches and Honours of a strong and bold Temptation: If the Remembrance of you, bring me in some good Degrees and Measures of Peace now; Oh! much greater will they (likely) be, when I am called to come away, and enter upon a new World; where (O my God) I shall always Love, and never more displease thee. You my constant and cheerful Embracing all Opportunities of approaching to the Holy Eucharist; my Panting, Sighing, Languishing Affections for that Food of Angels, and that Wine of Elect Souls: If my awful and humble Remembrances of you, strike something of a holy Joy, and comfortable Hopes, and a religious Peace on my Soul now; Oh! how full of Consolation will such Reflections be, when I am called to enter on my new and unknown Society, State and Condition; where (O thou whom my Soul loves!) I shall always Love, and never more offend thee. 'Tis very possible, Christian, some such like Remembrances, may sometimes begin to be pressing and joyous to thee now; and if they do, if they truly and really begin to be so, think piously, and with a close and piercing Thought, what they must needs do, when you shall draw very near the State of Separation. And for the truth of this, I could almost appeal to your own Experience. Such and such a religious Action did please thee, when you thought you could not be safe without them: In a late Sickness, which you thought would have been unto Death; Nothing was so welcome to you then as a Prayer-Book; no Company like that of a Guide of Souls; no Employment like Devotion: Tho it may be all these Thoughts vanished, and disbanded again, upon thy return to Health and Vigour. But however, if this have been thy Case, or like it; methinks you should now in Health, be easily persuaded to argue thus: Come my Soul, we can easily remember that such religious Thoughts, and Actions, and Wishes and Intentions pleased us above all things in a late Sickness: And I am very confident they will please us again above all things when we come to die: And why they should not please us now, when we can best perform them, is strange and unaccountable; which brings me to the Third and last Use, or Instance of Application: If these things must be granted to be Wisdom, then let us be prevailed upon, to apply ourselves to all these Instances of Divine Love and Obedience, in a vigorous and a flourishing Age, which we constantly find the Learnedest, the Wisest and the Best of dying Men, are infinitely in Love with. But before I come to this last Use, I shall remember that I have another subject of Discourse yet to be spoke to. The Person I mean, whose Vacancy I at present fill; our Friend and our Brother here before us; who after a long Conflict with Mortality, has now paid his last Debt to Nature; and to whom we are paying our last Offices of Friendship, and Charity, and Kindness. The Truth is, if Custom had not warranted, and called for a short Discourse of this sort; yet 'twere infinite Pity, so good an Example of Piety and Charity, Sobriety and Purity of Life, should have nothing said of it. The Person whom scarce any ever knew, and knew well, but paid him (and that justly too) an equal portion of Love and Estimation. It would take up too much time for the present Season, to give a full Account of all the Accomplishments, whether Natural or Acquired, of this our Brother: I shall therefore be sure to speak but to two briefly, 1. As to his Life. 2. As to his Death. 'Tis true indeed, his Life may be as well known to most here present, as to myself: but I am sure his Death is not. However, First, As to his Life. And here I shall consider him, and reflect on him, in a threefold Capacity. 1. As a Man. 2. As a Christian. 3. As a Priest. That is, I shall a little remark his Excellencies and Abilities, Natural and Acquired, Moral and Divine; and in all of them shall find him well qualified for the Station which he held; and perhaps for a higher than That from which he left Mortality. 1. As a Man. And here I need not stay to mention, that for a considerable number of years, he enjoyed the advantage of raising and improving his Natural Parts, by a happy and successful Abode at one of the Fountains of Learning; there to fit himself for his greater Usefulness in the Church. And to how good Purposes, is well known to those who were competent Judges of his Abilities and Learning. And 'twas his Lot to be removed hence, before any Decays of Age had obliterated or ruffled any part of his Excellencies and Accomplishments. Happy in this, that he lived not to outlive himself, as is often the Case of very great and excellent Persons. This being the Infelicity of Human Nature, that if either our Natural or Acquired Abilities, are not sullied by the Vanities and Follies of Youth; or the Iniquities of our growing years, and a maturer Age; yet they are sure to be clouded or razed out again, and made searce legible by the decays of Old Age, and the Weakness of our Intellectuals at the Evening of our Life. Thus a little before we leave Mortality, Age gins to make us useless here: A little before our Sun sets, Nature gins to draw the Curtain, and to cast a Veil over us; and to unfit us for this World, for some time before we are removed to the other. But this was not the Case of our Brother here before us, who though he lived to be long serviceable and useful in his Master's Vineyard, yet (as I said) outlived not himself, and his Abilities. And here indeed, whether we reflect on the sufficiency of his Learning; the goodness of his Judgement; the readiness of his Invention; the clearness of his Apprehension, and his Notions; the obliging Sweetness and Candour, and Endearingness of his Deportment, in all his Addresses, and his Conversation: If we consider all these in Conjunction, we shall find he exceeded very many, and equalled most of his Age. Upon each of which his Natural and Acquired Accomplishments, I might stay to make larger Reflections: but I hasten, Secondly, To consider him as a Christian. Christianity being designed by the great Author of it, to raise us above the pitch of Nature; to defaecate, and refine, and spiritualise Mortality; and to fit us for beautified Spirits, and separate Intelligences; and the bright and lovely Regions of a new World. I begin first with his Hospitality and Charity: His Hospitality was always equal to his Estate; but his Charity (I suppose) even beyond it. The former of them had this Apostolical Qualification too, 'twas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Reter says it ought, 1 Pet. 4.9. without Grudging, without Murmuring, without Repining, Free and Generous, Disinterested and Undesigning. 2. His Charity. By this he made his poor Neighbourhood become his Bills of Exchange, by whom he has returned a great part of his Income into the other World, before he himself was translated thither; and before he was called to enter upon some enjoyment of the Treasure, which he laid up (like a good Husband) for himself there, where neither moth nor rust do corrupt, or Thiefs break through and steal. Certainly, if we consider the naked that he clothed, and the Hungry that he frequently fed, we may say to the poor Neighbourhood, as our Saviour did, St. Luke 23.28. when he was going to Mount Calvary to his Crucifixion, Weep not for me, but weep for yourselves, and for your Children. And not inseriour to his Charity, was his strictest Justice and Integrity; by which he might (I doubt not) with his expiring Breath, have asked the same question the Prophet Samuel did of old, 1 Sam. 12.3. Whom have I defrauded? whom have I oppressed? Thus did he by the constant discharge of this Virtue, train up and trim the Soul for an admission to just Zacheus, to the Spirits of Just men made perfect; and above all, to that righteous Lord that loveth Righteousness, Psal. 11.7. I might consider next his Temperance and Abstemiousness, his Purity and Sobriety of Life: Insomuch, that if what Lessius in his Hygiasticon says (I think from the Rabbins) be true, That Spiritus sanctus amat sicca corda; and that Sapientia in sicco residet, non in Paludibus & Lacunis; that is, The holy Spirit dwells in dry and clean Souls, not in Boggs and Fens, and Ditches, and Plashes, that are overcharged with Gluttony and Intemperance; we may then justly suppose the holy Dove, that sacred Spirit, dwelled much in such a Temple. I might instance in more particulars, and consider him as a Friend; Firm, Faithful, and Affectionate: As a Master, Just and Equal: As a Husband, Faithful, Tender, and Affectionate: But this I will decline, lest I draw more Tears from those eyes, that have paid over and above the full Debt already. Such as this was the discharge of his Duties to himself, and Neighbour. And now we may be sure 'tis not likely that he should come short in those to his God; whom he loved infinitely beyond both: To whom he is now gone, to exchange his Faith for Vision; his Hope for Fruition; his Devotions to be turned into Hallelujahs: where he will always love him without Abatement, Cessation, Diminution and Interruption; and never more fear to offend him. His immediate Duties, I say, to his God, I have reasons to believe, took up a considerable part of each day of his Life. Thirdly, I might consider him next as a Priest of the Holy Catholic Church; as a Dispenser of all the Parts and Instances of Ministration to the Divine Glory, Love and Obedience. How Faithful, how Constant, how Able, how Assiduous in his Preaching the Gospel, in his Administration of the Sacraments, and the other parts of his holy Function; these (lately) of his Charge are his best Witnesses. And his Master when he called for his Accounts, and bid him lay aside his business here, and come up to him; Carne, and found him so doing: And blessed is That Servant, says our Great Master, St. Matth. 24.46. And thus much, though too briefly, as to his Life. 2. As to his Death: If the separation of the Soul and Body shall be called so. For not Christians only, but (what's much more remarkable and strange) even the Heathens, and particularly the Greek Tragedian, would not allow the unfettering and unchaining of the Soul to be called a death: — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, who knows, who can tell, but that that Life which we live here, is but a death; and that to die only, is truly to live? And 'tis as strange what is said by another: Hi vivunt qui ex corporum vinculis tanquam e carcere evolaverunt, vestra vero quae dicitur vita, mors est: i. e. They truly live, who have made their escape out of this prison of the Body; but that which men commonly call Life, that's Death. And a third speaks higher yet; The Gods (as they speak) conceal from Men, and will not let them know the sweetness of dying, to make them patiented and content to live. But we need not the Testimony or Opinion of the Wisest Heathens, who have the Revelation of the Son of God, That Death only lets us in to that State, which alone deserves the name of Life. And how holy, how Christian, how truly devout his Passage was, might be too long to mention at large: For certainly all that stood near him, have reason to wish in the words of Balaam; Let my last end be like his, Numb. 23.10. Having given him several Visits in his Sickness, which were voluntary and uncalled for, I found at last by his continual Languishments, reason to believe, the time of his Removal could be at no great distance. With which Thoughts I faithfully acquainted him in a Letter: As knowing 'twas best to take all the Securities which our Lord has given us, to make our Passage safe and holy: And it being infinite Pity that a Regular, a Holy and Exemplary Life, should want any of the Advantages of a happy Death. Accordingly the day before his Death, he was pleased to send for me; and call upon me to assist him in his Trimming of his Lamp, for the coming of his Bridegroom, whom he now apprehended to be near at hand; and to help him to Dress, and Adorn himself for his Funeral. 'Twill be a great Mistake for any Man, or all Men living, to expect a minute and particular Account, of every word that might pass between us. But when I came to him, he told me he was going hence, that he was very apprehensive that in a little time, he should be called to change Worlds; and desired I would assist him in his last Agonies. How willing I was to undertake so welcome a Duty, in which I could at once serve my Master and my Friend; a Master above, and a Friend below; in the same Instance, and in an Instance too, in which I was never like to do it more, is no part of my present Business to say. At first he desired the Prayers of the Church, in which he joined with all possible Demonstrations of a lively Faith; an unfeigned Repentance; a Seraphic Fervency and Zeal; a holy Hope and religious Affections. Which being ended, he told me he designed the next day, (which proved to be that in which he Died) for the receiving his Viaticum, for his approaching Journey; I mean the Blessed Sacrament of the Lords Supper. I told him I thought it might be very convenient, and most safe to do it to day: To which He, after some Thoughts and Considerations, most readily and willingly consented. He complained I remember, of his Unwillingness to receive his Saviour as he lay; and could have wished, if his Weakness would have permitted, it might have been upon his Knees, and in a more humble Posture of External Devotion. But his great Weakness of Body considered, this could be no Dispute; and 'tis pity that ever it should have been one in the Christian Church. Which having devoutly Received, he then seemed more full of a Holy Joy, and Pious Satisfaction, and a Religious Peace: And he expressed his rejoicings in some cheerful Ejaculations. Thus in the midst of Blessing, and Prayers and Eucharist, he stands about a day longer upon the Threshold of the new World: And then he is called to come in; and he bows the Head, and enters: And Willingly and Cheerfully Yields and Resigns up his Soul (you may be sure, not without the Peace of the Church) into the Hands of the Great Shepherd and Bishop of our Souls, the Holy Jesus. And now, I'll stay to ask one Question once more, in the words before mentioned; who of us here, is there, but must be inclined to say, Let my last end be like his? Thus he has left Mortality: And though he has left his Partner Disconsolate; his Relatives Mourning; his Friends Sighing; yet above all, he has left his People without a Pastor, an Assistant and a Guide. And though all that knew him, may possibly Lament his Removal; yet certainly, none have more cause, than you that were the People of his Charge, to whom I now speak. And if the taking away so faithful a Conductor of you to your future Hopes and Expectations; one so truly willing that your Passage home to the Mansions of Glory, might be safe and holy; (and whose Loss may not be so easily repaired) may justly draw Tears from your Eyes, or raise Sorrows in your Hearts; I may then say to you once more in a Spiritual Sense, as I did before, with Reference to his Alms and Corporal Charities, in the words of our dying Saviour; Weep not for me, but weep for yourselves, and for your Children. One thing particularly I must mention to you the people of his Charge: And that is, That while he was yet living, he has complained of, and lamented your almost Universal neglect of the Holy Sacrament, (except one Family, whose Modesty would not think it fit to be particulary mentioned.) Certainly Beloved, if the words of dying Men, use to be Influential and moving upon the Hearers, methinks such a Complaint of your deceased Pastor here before you, and that too in Conjunction with the dying words of your crucified Master, should move and endear every Soul present, henceforward to do this in Remembrance of the Lord that bought you. But if neither the one nor the other, can move or affect an obdurate Heart; If neither the affectionate words of a dying Jesus, nor the Complaint of your deceased Pastor can do it; I'll only add the words of the same Lord, and leave them upon your Thoughts and Affections; St. John, 16.4. These things I have told you, that when the time shall come, you may remember that I told you of them. But to return: Thus he at length rests from his Labours, and is called off from his Post and his Station here, his painful Post and Station. And no wonder if he who had a double Charge, and Load, and Burden upon his Shoulder, was crushed into Dust, and pressed into the Confines of the Grave, a little too soon. But his better part is fixed in an Orb of Glory, in a new World; there to shine among his Brethren Stars, who in their several Ages, have turned many Souls to Righteousness. Removed from his Work to his Reward: From cultivating this corner of his Master's Vineyard, to his Master's Home; and to a Participation of his Felicities. Where we hope after a blessed and joyful Resurrection, he shall receive that Aureoln, as (if I mistake not) some of the Latin Fathers call it; that peculiar Coronet of Glory, which our Master reserves for all those that with Purity of Intention, sincere Alms and Designations, have intended and desired the spreading of his Kingdom; the Dissemination of his Gospel, and the enlarging of his Glory; his Love and his Obedience, in this lower World. And in those lovely Mansions, shall in the midst of a little Choir of his own; I mean in the midst of these beautified Spirits, which by his holy Ministeries he had assisted in their safe and holy Passage thither; and by the Exemplariness of his Life and Death, conducted too: In the midst, I say, of this Choir, Sing the Hymns, and Hosannna's, and Hallelujahs of Eternal Ages. These are Thoughts which (as to him) should justly lessen our Mournings for his Removal from a Laborious Station, to a Society from which by this time, he little desires to be removed; and should inflame our Desires to come up to him. He that has quitted the old World so fairly, and has left behind him the Odour of an unblemished Virtue, and no Remembrances but those of a holy Life; and is gone to New and Richer Possessions, deserves no more of our Tears; and methinks should leave no Passions on us, but those of Joys and Desires: Joys for him, and Desires for ourselves. Joys for him, that he has been faithful unto Death; and Desires for ourselves, that we may be so too when we change Worlds, and may come up to him. I have now just done with both parts of my Text: Only upon a Review of the whole, and the consideration of this Spectacle of Mortality here before us; I shall now insist upon the third and last Use, which I mentioned before, and shall have done. Use III. Let us be so wise, as to be persuaded to apply ourselves to all these Instances of Divine Love and Obedience, in a vigorous and a flourishing Age, which we constantly find the Learnedest, the wisest, and the best of dying men, to be infinitely in Love with. Here lies one great fault of Mankind: In the days of Health and Peace, and Strength and Vigour, some men seem to be ashamed of Religion: And Piety and Virtue are looked upon, either to proceed from a Melancholy Temper, or, from a Weakness of Intellectuals; and to be a humble, a devout, and a mortified Christian, is too mean a Character to please us: To scruple any thing is to be sure to be reproached; and the very name of a Case of Conscience is turned into Ridicule. Well, if it must be so, be it so a little longer; but yet the Time hastens upon us, when all our Actions of Piety and Charity, Mortification and Devotion; when Prayers and Tears, Contrition and holy Confessions; Humility and Self-denial; severe Instances of Repentance; the holy Sacrament of the Body and Blood of our Saviour; when nothing but these, or some of these, will please us; when nothing but these, or some of these, will be welcome to us; when nothing but these, or some of these, will content and satisfy us; when nothing but these would willingly be remembered by us. Tell me now, O tell me Christian, or do but answer it to your own Conscience in your next Retirements; what reason can we possibly give, why we should not be in as good earnest with God, and our invaluable Souls, and with our future Hopes and Expectations in our days of Health and Ease, as most men use to be when they come to change Worlds? This is certain, Our days of Health and Vigour be sittest for those Provisions. Then only we can make them most safely, and most acceptably too, when we can be tempted to the contrary. Then only we can show most of our Choices and our Affections; then only we can show most of the Divine Love. And besides all this, these things are as true now, as they can be then; as true now, as they can possibly be when we come to leave Mortality. O come then, let us be prevailed upon seasonably and early to train up, and trim the Soul for Immortality; in our days of Health, and Ease, and Vigour, by the Practice of these very Virtues, which we verily believe we shall be in Love with when we come to die, and to enter upon our new and unknown State and Condition. And then let us never think we have done enough, till we are called to lay aside our business here, till all be finished in a holy Life and in a happy Death. After which, and a joyful Resurrection, we may together with this our Brother before us, and with all the Saints departed, and they with us; and all with Angels and Arch-Angels, sing Hallelujahs to him that sits on the Throne, and the Lamb for ever and ever. Amen. FINIS. Books sold by Henry Bonwicke, at the Red Lion in St. Paul's is Church yard. THe General History of the Reformation of the Church: Written in Latin by John Sleidan, faithfully Englished; to which is added a Continuation to the end of the Council of Trent. By E. Bohun, Esq in Folio. Two useful Cases resolved: 1. Whether a Certainty of being in a State of Salvation, be attainable. 2. What is the Rule by which this Certainty is to be attained; in Quarto. A Sermon Preached at the Anniversary Meeting of the Sons of the Clergy, December 4th. 1684. By Francis, Lord Bishop of Ely. The Importance of Religion to Young Persons, Represented in a Sermon Preached at the Funeral of Sir Thomas Vinor, Baronet; in St. Helen's Church, London. May 3d. 1683. A Sermon Preached before the King in His Royal Chapel of Windsor, July 27th. 1684. Both by Henry Hesketh, Vicar of St. Helen's. An Answer to a Challenge made by a Jesuit in Ireland; wherein the Judgement of Antiquity, in the Points questioned, is truly delivered, and the Novelty of the now Romish Doctrine plainly discovered: To which is added a Discourse of the Religion anciently Professed by the Irish and British: By the most Reverend and Learned James Usher, late Lord Archbishop of Armagh; Quarto. The Country Parson's Advice to his Parishioners, in two Parts. 1. Containing a plain and serious Exhortation to a religious and virtuous Life. 2. General Directions how to Live accordingly; in Octavo. Pia Desideri: or Divine Addresses; in three Books: Illustrated with Forty Seven Copper Plates. Written in Latin by Herm. Hugo; Englished by Edmond Arwaker; in Octavo. A Discourse proving from Scripture and Reason, that the Life of Man, is not limited by any absolute Decree of God; by the Author of the Duty of Man, etc. Octavo. The Art of Catechising: or, the Complete Catechist, in Four parts. 1. The Church-Catechism resolved into easy Questions, to be answered only by Yes or No. 2. An Exposition of it in a continued, full, and plain Discourse. 3. The Church Catechism resolved into Scripture Proofs. 4. The whole Duty of Man reduced into Questions, to be answered by a single Yes or No. Fitted for the meanest Capacities, the weakest Memories, the plainest Teachers, and the most uninstructed Learners. Hope and Peace, in a Letter to a Person troubled in Mind. who (though a Virtuous Lady) yet Laboured under great Scrupulosities, Doubts and Fears; and some uneasy Degrees of Desperation. Both by a Divine of the Church of England. The best Guide to Devotion, being short Prayers, Meditations and Thanksgivings; taken only out of Scriptures, and fitted to all occasions; in 24 s. FINIS.