The Christian's Inheritance.  
A SERMON AT THE FUNERAL Of the Reverend GABRIEL TOWERSON, DD. Late Rector of St. Andrew Undershaft, and of Welwyn in Hertford-shire.  
Preached at Welwyn, Octob. 21. 1697.  
By GEORGE STANHOPE, D.D. Chaplain in Ordinary to His Majesty.  
LONDON, Printed for Matt. Gillyflower in Westminster-Hall; H. Bonwick at the Red-Lion in St. Paul's Churchyard; R. Sare, at Gray's- Inn-Gate in Holborn; and Matt. Wotton, at the Three Daggers in Fleetstreet. 1698.   

ROM. viij. 17. 
If Children, than Heirs, Heirs of God, and joint-heirs with Christ.   
BEhold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God says St. John, (1 Ep. III. 1.) but as if even that Love, wonderful as it is, were yet too little, behold another and greater Privilege asserted to us by St. Paul! For, whereas among Men, tho' Parents may extend their Affection to all their Offspring equally, yet Custom and Convenience give Advantage to some Children above others in Point of Interest and Fortune, Our Heavenly Father's Bounty is as diffusive as his Family, and the Prerogative of this Spiritual Race set much above that of Common Sons. For it is the unparallelled Privilege of Christians, to be like so many Firstborn; We are not only admitted to the Title of Children, but are joined with God's Only-begotten in his Royalties and Possessions too, and have a Right of Inheritance conveyed to every one of us: Insomuch that the Apostle here makes This to be a necessary Consequence of the former; The Spirit itself (says he) beareth witness with our Spirit, that we are the Children of God, (Ver. 16.) from whence he infers in the Words of my Text, And if Children, than Heirs, Heirs of God, and joint-heirs with Christ.  
My Intention from these Words at present is, 

I. First, To give some Reasons, why the Title of Good Men to the Happiness and Rewards of the next World, should be represented to us under the Notion of an Inheritance.  
II. Secondly, To show what Influence this Consideration ought, and may reasonably be expected, to have upon us: and then,  
III. Lastly, To apply myself, from the foregoing Particulars, to the Occasion of our assembling here together at this time. Of These as fully, and yet as briefly too, as the Dignity of the Subject, and the Shortness of my Warning will permit.    
I. First, I will lay before you some Reasons, why, among other Representations of our Happiness and Rewards in the next World, This in particular of an Inheritance should be made choice of for the Comfort and Encouragement of Good Men: And They (among others which perhaps might properly enough be insisted upon) seem to be more especially these Four that follow.  
First, This might be done out of a gracious Design, to confirm our Hope, and establish even an assured Expectation of our future Happiness. We are told elsewhere in this Epistle, that 
* Ch. VI 23.  Eternal Life is the Gift of God; And so it most eertainly is, and we are bound to believe, and thankfully to receive it as such; But in the mean while had This been propounded only as a Gift, that Term could never be a just Foundation, for so firm and great a Degree of Confidence, as frail and wretched Mortals stand in need of, to carry them through all the Hardships and Temptations of a dangerous and troublesome World. For a Gift naturally implies something so free and arbitrary in the Giver, as that it should depend entirely upon his own mere Motion and Grace, whether it ever be bestowed or not. But now by terming it an Inheritance, we are referred to the Method of Father's settling Estates upon their Sons, for a true Understanding of Our Case. We can make out our Title, and produce the Deeds of Conveyance, even the sure, the glorious Promises of Him who cannot lie, and whose Gifts are without repentance. The Ancients, we know, never adopted any, but with a design of conferring all the Advantages of Natural-born Children upon them; and for that reason they took this Remedy, as a Supply for issue of their own. Our Heavenly Father hath adopted Us with the same kind Intentions, though he could not be driven to it by the same Necessity: And in thus doing he hath wonderfully interwoven His Bounty and Our Right. To that Bounty alone it is, that we own our having any Title at all to everlasting Blessedness. But since he hath thought fit to admit us into the quality of Children, we are thenceforth allowed to put in our Claim. And, provided we be guilty of no Offence, which may evacuate this Right, and provoke him to cut off the Entail; he is so far from condemning our Claim of Arrogance and Presumption, that he requires us to depend upon him for the making it good, and commends our Faith and filial Trust when we do so.  
Secondly, As this manner of Expression might be intended to beget in Good Men a more steadfast Expectation of their future Happiness, so might it likewise be chosen to check all unreasonable opinion of their own Performances. When the the Scriptures, in some other Passages, declare That Happiness to be the Reward of Men's Obedience, Partiality, and the dear Love of ourselves, are apt to step in, and blow us up with lofty Imaginations of I know not what mighty Desert in us. How apt Humane Nature is to indulge these Swell of the Mind, and to persuade itself, that even the Word of God hath countenanced such Vanity, we need not go far to learn. The wicked, and but too successful Pains will teach us, which have been taken in some other Communions 
* Si quis dixerit Hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita, aut ipsum justificatum bonis operibus— non verè mereri augmentum gratiae, vitam aeternam, & ipsius vitae aeternae-consecutionem atque etiam gloriae augmentum, anathema sit. Conc. Trident. Sess. VI Can. XXXII. , to bring Men off from the too mean and mortifying thoughts of their own Unworthiness, and to exalt them with a Belief that they are able even to Merit at the Hands of their Great Master and Maker. Thus far is true indeed, That God requires Sincerity and Goodworks, and hath appointed These as the Condition of our Happiness: But alas! there is a very wide difference between bestowing that Happiness, for the sake, and strictly upon the account of our Services, and declaring, that he will not bestow it without them. And, if we rightly consider the Matter, it will be found, I think, that the Promising Heaven under the Notion of an Inheritance, does effectually overthrow all such insolent Pretensions. God hath not hereby engaged to admit the Disobedient and Refractory: 'Tis true. Stubbornness or Apostasy may alter the Case still, and blast our most promising Hopes: but it will not follow from thence, that those hopes of Inheriting have our own Works, (even as done in obedience to, and by the Grace of Christ) for their proper, and adequate, and only Foundation. Suppose a Servant of the greatest Diligence imaginable, His Behaviour may possibly deserve better of the Family, than That of any Child in it: But yet the greatest Diligence will not procure that Servant an equal Share of Affection with those Children, nor any Title to the Estate among them. This Instance makes it plain, that the standing in such a Capacity, and bearing such a particular Relation to the Master and Disposer of those Possessions, is the true and fundamental Ground of Inheritance; and accordingly we find the Stress of St. Paul's Argument in my Text laid here, If Children then Heirs.  
The Doctrine then of meriting by Works, properly so called; and the Notion of inheriting the Kingdom of Heaven, can never stand together; Because our Pretensions to inherit commence with our Sonship, and depend upon our Second and Spiritual Birth. Now it is acknowledged on all hands, and affirmed by this Apostle (Ver. 15.) that we are the Sons of God by Adoption, and that this is a Privilege owing wholly to Christ, and peculiar to Faith in Him. It is also confessed, that we become Sons, and consequently Heirs in our Baptism. So that (by the Practice of even Those who stand up for the merit of Good Works) the Generality of Christians are now admitted to a Right of Inheritance, at a time when they cannot have any Works of their own at all. And tho' it should be granted, that what is promised then, be, in the Eye of God, looked upon as performed, with regard to the Intention of the Engagers, and the present Incapacity of the Party promised for, yet even those Works which follow after, are not so much the Cause, as the Proof of our being Children. They demonstrate us to be faithful indeed; They convince the World that we answer our Character; and They support the Conscience with unreprovable Assurances, that provided we persevere in doing so, we shall not fail hereafter to be in actual Possession, those happy glorious Heirs, which at present we can but be in Expectation and Reversion only.  
Thirdly, By being styled Heirs of God, we are informed, how stable and lasting a Good this Happiness will prove. The Certainty of it with respect to Us I have already spoken to in my First Particular; That which I regard at present is the Continuance and Certainty of the Thing in itself. All other Tenors are subject to Limitations, and determine at a certain Period of Time; but Estates of Inheritance know no term of Years; These descend on in the same Line, and are as sure as any thing, in the changeable State of Affairs we now live in, can possibly be made. When therefore the Holy Spirit makes choice of this Comparison, he justifies those Comforts Good Men take, that a small Matter will not shake their Title to Heaven at this distance; And that, when once those Joys are in our Hands, nothing can ever deprive us of them more. I know very well, they have enough to command our Esteem, and engage our very vehement Pursu●●, without respecting then Continuance; and that a longer or a shorter Term does not change the nature of Things, but is a foreign and additions Perfection only. But yet methinks we may allow this Consideration to have more weight with regard to Another World, than it can possibly carry in any temporal Enjoyment whatsoever: And it may be said with great 〈◊〉 that the Life to come could never make us ●appy, if it were not Eternal. 〈◊〉 it could no● but be a terrible Disturbance and Damp to those Pleasures, to think that they must one Day be parted with. And, though that Day were set at never so great a distance, yet the Mind of 〈◊〉 is perpetually looking for ward and ●●●ally disposed to anticipate 〈◊〉 own Lo●●es 〈◊〉 Miseries. I need not ●rge with Argaments 〈◊〉 what all of 〈◊〉 feel at this very Moment, and 〈…〉 M●●tality now before us, 〈…〉 have what we highly value, and 〈…〉 love, torn from us. And the more 〈◊〉 Concern this present Affliction gives us, the mo●● easily may we convince 〈…〉 the Loss, and how 〈…〉 losing That Bliss must needs be, to which no Good on Earth can bear any Proportion.  
So then, The more re●in'd and worthy 〈◊〉 ceptions we have of Heaven in other Respects, the more absolute necessity we find, for the co●● pleating our Happiness there, to conceive off 〈◊〉 a Continuing City, and a Mansion of Everlasting Glory. For it could n●t be Heaven, 〈…〉 for our Contemplations and Hopes to dwell upon it, with a perfect Acquiescence, and untroubled Satisfaction, were we not well assured, that the Joys of it outlive the utmost stretch of Time, and are such as no Man taketh from us.  
Fourthly, By this Similitude of an Inheritance the Scripture might design to intimate, the sufficient, the plentiful, the exceeding abundant Provision, made for every Heir of this Bount●● Heavenly Father. Younger Branches of a ●●●ly, we know, must be content with such Proportions, as their Parent's Wisdom thinks fit to set out for them: And this is most commio● done with great Tenderness and Caution; reseving the Honour and Estate of the House to be supported by the Heir himself. But We, 〈◊〉 seems) are All of us Heirs of God, and Joy●● Heirs with Christ; not put off with the too ●●ring Distributions of a partial Father, but admitted into a full and equal Enjoyment of the Whol●. For, though the Inheritances upon Earth are consigned to One, or a very Few, and must be for because they are short and narrow, yet the Heavenly one is much otherwise, by reason of its infinite. Nature and Extent; A Nature and Extent for large and vast, that not not one Person hath a wh●● the less for any other Persons great Abundance. It is an Excellency peculiar to this Heritage, that (according to 
* Haereditus, in quâ Christi coheredes sumus, non mirtuitur copiâ Possessorum; nec fit angustior numerositate cohaeredum; sed tanta est multis quanta paucis; tanta singulis, quanta omnibus Comm. in Psalm. XLIX.  St. Austine's description of it) The Plenty which the Possessors find and use there, never diminishes the Thing possessed: Nor does the innumerable Multitude of Partakers cramp up any Man's Enjoymant, or encroach upon his Partion. It is as large to Many as to Few; 〈◊〉 each single Possessor enjoys it as fully as all put together.  
Indeed the Proportions of our Bliss are so 〈◊〉 from being scanty there, that all considering 〈◊〉 sons have believed one part of it to consist in 〈◊〉 Enlarging and Exalting our Faculties, and putting us into a Condition of receiving more then, than now we are capable so much as of imagining. Should those Joys be imparted to us in this mortal imperfect State, a small measure of 〈…〉 in comparison, would overwhelm 〈…〉 let in Pleasures, Torrents of Places too many and too exquisite for frail Nature 〈…〉. What vast Ideas than should we 〈…〉 to forth; what a thankful Sense should we always, preserve of our Gracious Father's Love, whose 〈…〉 all we can receive; and, rather than we 〈…〉 be stinted in our Happiness, prepares and qualifies our Minds to receive yet more and 〈…〉 What Care can be too 〈…〉 an Inheritance as This? What Esteem, what Desire, what Eagerness too great? What noble and excellent Effects should the very hope and ●●spect of it, even at this distance, 〈◊〉 upon 〈◊〉 More indeed and greater tha●●e possible for me worthily to describe, or convenient at this time to attempt; let it suffice therefore 〈…〉 touch upon Four, in proportion to 〈…〉 siderations already treated of, and more immediately resulting from them. And the representing these to you was what I propounded in the beginning of this Discourse, for my Second General Head.  
II. First then, From the Confirmation of our Hope and Assurance of Everlasting Blessedness arising from its being represented as an Inheritance, 'tis plain there ought to proceed a just Value and Veneration for those Divine Writings, which ascertain this Title to us. For, besides the Advantage which the Scriptures have above all other Books, considered barely as a Rule of Manners there is this unquestionable Preference due to them, that they discover to us the Nature of 〈◊〉 Souls, and their Condition in another World, much more clearly, than Mankind ever did or could have found without them. Life and Immortality are most truly said to be brought to light through the Gospel, since here alone we meet with a distinct Account of all God's Dispensations concerning us, and can trace the several dark mysterious Steps both of our Misery and Salvation: What we were originally by Nature, What afterwards by Corruption, and What since by Grace; How full of Death and Despair our Condition was formerly; and to what a lively hope this Heavenly Father hath now begotten us again. So that from hence we derive all our Dependencies; and in this Great Charter of Mercies and Privileges are contained both our Conveyances of Right, and the Conditions of our obtaining it.  
And now, If These be the Contents of this most Holy Book, O! with what Reverence should we embrace, O! with what Diligence should we peruse it? Observe the pardoned Malefactor, what respect he pays to that Act of Grace, which gives his forfeit Life; see the longing Heir, how tenderly he values his Deeds of Settlement and Entail; or imagine, if that be possible, what delight the greedy Worlding takes in his Bills, and his Bonds, and his Mortgages, with what gle●● he spends Hours and Days in considering the Advantages to be made from them, and providing against any Forfeiture, which might be incurred by neglecting the Terms of his Covenants; And then give me leave to acquaint you, that all these 〈◊〉 of Esteem, and Gratitude, and prudent Car● are much more due to the Blessed Whinings of God. For These are the Instruments 〈◊〉 Release from a Misery worse than ten thousand; Deaths; and Settlements of an Inheritance incoruptible, undefiled; and that fadeth not away for ever in the Heavens.  
Is it not then a most intolerable Reproach 〈◊〉 Christians shall suffer this Divine Volume 〈◊〉 neglected? That They, whose best Hopes are ●●ly here, shall so far forget the consequence of it to them, as even to 〈◊〉 it a ●ull 〈◊〉 a Weariness to lay out any part of 〈…〉 Pains upon a right understanding of it? ●●●ay (which is most absurd 〈◊〉 monstrous) that Any who call themselves by 〈◊〉 Name, should 〈◊〉 their impotent Malice and wicked, 〈…〉 Flaws in their own 〈◊〉; and 〈…〉 to make the World believe, that these Instruments are no better than Frauds and Forgeries, and that the only Mark of Men of Sense, is to reason themselves out of Heaven and Immortality? But I have neither Time nor Inclination to pursue that just Indignation any further, which no good Man can be insensible of at these daring Profanations of God and his Revealed Will; such as ought not even to be named but with detestation, and cannot be endured, without exposing not only Men's Sold but even their Civil Rights and Temporal Sa●● to manifest hazard and inconvenience. For Corruption of Principles naturally slides into Di●●luteness of Manners; and some of the Groun● upon which Revealed Religion is rejected, if ●●su'd through all their just Consequnnces, will certainly destroy the Natural too; and over thro● not only the Communications, but even the 〈◊〉 Being of God Himself. But to return from this most unwilling Digression, (which Woe to this wicked Generation among whom we live; th● there is any occasion for:) I proceed to put you 〈◊〉 Mind,  
Secondly, That, As the representing our Title to Heaven by an Inheritance might be intended to abate all unreasonable Opinion of our 〈◊〉 Merits, So the result of it is An Obedience recommended by true Thankfulness and profound Humility. Almighty God hath taken the Course of all prudent Fathers, who, tho' they deny their Children no Testimony of their Affection that can in reason be thought fit for them; yet al●●s, keep it in their own Power to punish their Ob●●nacy and undutiful Behaviour. And thus We Christians want no Ground for Hope, but we have not the least foundation for Security and Presumption. Our Condition is that of Children indeed, and This implies much Tenderness and great Compassion; that our Weaknesses shall be pitied, our Heats of Youth pardoned, our Spots overlooked, provided still they be Spots of God's, Children; such only as proceed from Inadvertence, or Infirmity, and not from any settled purpose to offend. The right use therefore of this. Title is to improve such Kindness into the strictest and most effectual Engagements of Love and Duty to so good a Father; To remember, that we are still upon our good Behaviour, and though Heirs 〈◊〉 Heirs expectant only; That even our being such is merely from Another; that our Sonship, not our Desert, conferred the Title; and that it is wholly and solely through the Only Begotten and Beloved, that We have this access to, or are at all accepted of the Father. That so glonours a Reward than is appointed for our poor and partial, our imperfect and unworthy Labours, we own to the Grace and Munificence of the Almighty Disposer 
* Si gratia vocatur, gratis datur: si gratis datur, nuli● praecesserunt merita tua, ut detur. Nam si praecesserunt merita tua, me●ces non imputatus secundum Gratiam, sed secundum Debitum. Si ergo dicis praceffisse merita tua, te vis laudari, non Deum:— Conve● ergo te ad merita●, vid● illa mala fuifse; ut non tibi deberetur nisi supplicum, non praemiu●. 〈◊〉 videris quid tibi per meritum debeatur, agnoscis ●●id per gratiam 〈…〉 sacrificio laudis glorificas Deum. Augustin. in Psal. 〈◊〉. in fine. , and the inexpressible Love of the Meritorious Purchaser: But still God's hands are not tied up by this exuberant Goodness, so as that no Contumacy should cancel our Title; nor is He that is greatest in the Kingdom of Heaven above acknowledging himself less than the least of all the Mercies, and of all the Truth, which he condescends to show his obedient Children, and faithful Servants.  
Thirdly, Look upon this Notion of an Inheritance as denoting the Continuance of our Happiness in the next World; and thus it may reasonably be expected to reconcile the Thoughts of Death to our Minds. So, I mean, as both to ●●tigate our own Fears of it, and to abate our Concern for the Friends who are taken away from us. And This would be a very considerable Advantage indeed; For it is certain, that no Case stands more in need of Consolation and Supp●● than when we either come to die ourselves 〈◊〉 to part with Those who are very useful and dear to us.  
Now the natural Aversion to Soul and Body separating, may well be allowed to cost us some Disorder, when we find there is no Remedy but these two kind Companions must be torn asunder, and that the great Encounter with our last dreadful Enemy approaches. And yet 〈◊〉 Miseries of the present Life are so many, the enjoyments and Advantages of it so difficult to 〈◊〉 attained, and so defective if ever they be attained, that Many considering Heathens have thought leaving the World no such mighty matters; A World, which, to all who make a true estimate of it, is so vain at best, and withal so uncertain, that it could never appear worth a considering 〈◊〉 while to take up his rest, and abide for ever●●t.  
But, I confess, Christianity hath discovered another very just ground of Fear, which the Heathen World could not be so sensible of. For if Death be considered as that which consigns us over to Judgement, and if upon that Judgement depend 〈◊〉 Doom irreversible to all Eternity; No wonder if this cast some Men into a mighty Consternation and Dread. Such whose Lives have been what they cannot think of rendering any tolerable account for; but are sentenced by their own guilty Consciences beforehand, and sadly sensible, that to die will be so far from finishing, that it is like to prove to Them the beginning of Sorrows. Now I desire it may be considered; that my present Argument is of no force to abate of 〈◊〉 Fear; nor hath either my Text nor any Passage in the whole Gospel, one Sylloge of Comfort, for Men that die in the Terrors of obstinate and unrepented Wickedness. The only help for wicked Men is this, not to spend their time in vai● Lamentations and idle Amazements, begin in good earnest to amend their Lives. And then as they grow more fit for Death and Judgement, by the very same Proportions they will feel their fear of these things grow less.  
My Business therefore is with Christians, not barely in Word and Profession, but also in Deed and in Truth. And whatever Loathness to leave the World these Men may find in themselves, may be very much brought ●●er by serious and frequent Reflections upon 〈…〉 heritance 〈…〉 now under Consideration and by 〈…〉 Scriptures, which descri●● and recommend and promise, and assure it to us. Their Heart by this means will be where their Chief Treasure is Their Souls will loosen by degrees, and their Affections be weaned from this World, and all it can pretend to, upon a thorough Conviction, how false and floating, how empty and trifling all is here below; and how pure and exalted, how fixed and durable, how solid and satisfactory those Pleasures are, which God hath prepared for Good Men; How ample a Recompense they make even his the most difficult Services; and how far they one weigh all that we can possibly undergo for the obtaining them. Outweigh, did I say? pardon me for putting them into the Balance together: To name them at the same time is in some 〈◊〉 to disparage them; for so St. Paul hath told us in the very next Verse; I reckon that the Sufferings of this present time are not worthy to be ●●●red with that Glory which shall be revealed 〈◊〉 us.  
And now, What should hinder the Mind of ● good and a considering Man from meeting Death with Courage and Comfort, and looking upon the Sickness which ushers it in, as the Messenger of Good News to him? For, Is it not so, to 〈◊〉 translated, not only to the End, but to the Fruit and exceeding great Reward of all his Care and Toil? Is it not so, to exchange a decaying and troublesome State, for One, whose most ex●●site Joys are without any Interruption, without any Conclusion? And, though Flesh and Bloo● will start and give back, and even This so 〈…〉 change cannot yet be made without the ●●ing Ceremonies of Agonies and Convulsions, yet the Comforts of a Devout Mind must needs he much enlarged upon the nearer approaches to Bliss; as that new Scene of Things opens upon it by degrees, and gives a more distinct View of that glorious and beautiful Place into which the Man is entering. And We; whose Office calls us to wait about Deathbeds, can sometimes observe such Peace of Conscience, such Calmness and Content, such Lightnings of a Soul upon its Flight, such overflowing Comforts, and ravishing Transports, as, notwithstanding all the fallacy of that disorder and painful struggle in the visible and outward Man, do fully persuade us, that no Men stay behind in the World, half so happy, or so well satisfied, as These Men go out of it.  
The Blessings of our Future ●●e, even in this distant Prospect, might reasonably ●●e expected to put us upon the Wing, and tempt us almost to run into the Arms of Death, out of mere Impatience to get at them. But our wise Crout or hath put the Bar of Flesh and Blood, and senfual. Appetite betwixt; and commands, that we should at least be contented to wait his good Leisure of calling us to himself. But, although to hasten our own Passage by violent Means, be in effect to shut ourselves out from Heaven for ever; yet since we have these Hopes and Promises to support us in the Conflict, we ought methinks at least not tamely to bewail and deprecate that very thing, which must put us into the actual possession of our Hopes. For is it nostrange Insinuation to be in love with Labour and Hazard to be sorry that the Evening, the time of receiving our Wages is come? and all this upon that idle and vulgar Pretence, that Death is the ghastly Destroyer of Mankind, and the King of Terrors; whereas in truth he is so only to the Guilty and the Unprepared. But serious Piety, and Peace with God, and a quiet Conscience, These have the power to make him tame and gentle, They overcome and bind that grim strong Man, and take from him all his Armour wherein he trusted.  
Again. The same Consideration which ought to have such Efficacy in removing these Fears for ourselves, does likewise extend itself to ou● Griefs for Others. Our immoderate Griefs I mean; For Christianity places no Excellence in the s●●fling all natural Affection, and rendering Men 〈◊〉 sensible of any tender Impressions. It only requires that the Rein should be kept always in o●● own hands, and, when that Debt of Tears is paid, which Nature and Decency require, that we should then suffer our Minds to be composed by Reason, and hearken to the Corrections and Comforts of Religion. And what can administer more substantial, more successful Comfort, than to consider the Joys of Eternity, and, that the Friends who●● absence we deplore, are removed to the Company of Saints and Angels, to the blessed Presence of the Almighty, to the same happy Mansions of perfect Knowledge, and Love, and Joy, with the So● and Lamb of God himself? That they are no● above the Hazards of Fortune, the Troubles, and Cares, and Perplexities of the World, and (which is best of all) freed from all danger of o●ending God, and wounding their own Consciences by Sin any more. If we have a serious Belief, that such is the Condition of our deceased Brethren, and yet all This will not appease our Sorrows, how just is that reproach of Absalon to Hushai upon another occasion, 
2 Sam. xuj. 17.  Is this thy kindness for thy Friend? a Does it become the Tenderness of a Relation, to lament without ceasing, not like her in the Prophet, for those that are not, but for those who now have begun to be in Perfection, Who after the Waves and Toss of a tempestuous World, are now themselves rejoicing, because they are at rest, and God hath brought them to that Haven, where They and every good Christian would be. Let us then in such case suppose, that we hear the released Soul admonishing us, in our Saviour's Terms to the Daughters of Jerusalem, 
Luke xxiii. 28  Weep not for me, but weep for yourselves: For ourselves indeed, who are still floating upon the Billows, driven to and fro by the violent Gusts of Passions and Lusts, of Cares and Temptations, and in continual danger of making shipwreck of faith and a good Conscience. In a word, 'Tis easy to convince ourselves, how absurd all Excesses of this kind must needs be, by this single Reflection; That the End of all God's Promises, and our own most painful Endeavours, is to put Us hereafter into That which we believe to be Their Condition now. And, (O monstrous Inconsistence of extravagant Passion!) we refuse to be comforted, because They are what We, when in our right Mind, would give ten thousand Worlds to be: Blessed for evermore far above all our Imaginations, far above all their own Hopes.  
In the mean while, till God's own good time come of making Us so too, let us remember in the Fourth and last place, that this Inheritance, as importing the Sufficiency of that Provision made for us by our Heavenly Father, aught to inspire us with Meekness and Contentment under any Disposals of Providence in this present Life. What St. Paul tells the Galatians, 
Gal. iv. 1, 2.  that the Heir, so long as he is a Child, differeth nothing from a Servant, though he be Lord of all, but is under Tutors and Governors, until the time appointed of the Father, is equally appliable to our Case. We are here in a State of Nonage and Education, under the wise discipline of One, who nicely understands our several Tempers, and suits his Methods accordingly. Some are of ingenuous and easy Dispositions and Them he wins by soft indulgent means, Others are rugged and tough, and to Those a firmer hand is necessary: And if a Third sort, not to be wrought upon either way, do not yet feel the Rod so often as their Fellows, this is not because they deserve it less, but because they are given over as incorrigible. By this easy and familiar Allusion, we are taught what Interpretations to 〈◊〉 of God's Providence, and how to justify the different Proceed of it toward us. Imagine w●●● yourselves, what an accomplished Generation we should have, if the Fondness of Mothers, and the Humours of Children were to prescribe Rules of Education; and than you cannot but discover abundant reason for submitting to the Disposals of a Father, who tempers his tenderest Affection with unerring Prudence.  Nam pro jucundis aptissima quaeque— 
Almighty God weighs our Case and our Wants; He aims not so much at our Ease as our Improvement, and distributes such things, and in such Measures, as he sees most proper and profitable; without troubling himself to consider what would be most acceptable. He admits of no such Heirs, as are a Scandal to their Estates, and a Reproach to their Families; but trains all his true Sons up in the School of Piety and Virtue, teaches them to understand the value of their Portion, and brings them to a resemblance of their Father. When they are ripened th●● for Heaven, and made fit Company for Saints and Angels, he than receives them to himself, and abundantly compensates the short Hardships of their Education, by putting into their hands the Fruit and End of all their Patience, even their glorious and eternal Inheritance.  
I have now finished what I designed from the Text, and shall not fear that you'll think I detai● you too long upon my Third General Head, which relates to the Occasion of our present Meeting.  
III. The proper End of Discourses of th●● 〈◊〉, I never took to be that of framing nauseou●● 〈◊〉 nygyricks upon our departed Friends: If any thing can add to the indecency of ●●ttery from a Pulpit, it is the employing it, 〈◊〉, Persons of a 〈◊〉 fession, which of all others ought 〈…〉 most above it. But, al●● this Consi●●●●● and aught to temper what I have to say; yet, when God hath given us the Advantage of excellent Examples, it may justly seem Ingratitude to Him, and Injustice to ourselves, not to mention some part at least of those Commendable Qualities, which Good Men have left behind them, as a Pattern worthy our diligent Imitation.  
The Audience and Place in which I stand may seem more particularly to require This at my hands; which yet I shall endeavour so to manage, that You, who have had the Happiness of a longer and more intimate Acquaintance with our deceased Brother, than myself, shall not only bear wi●ness to the truth of it, but confess at the same time, that I bear a due regard to the Modesty so pec●●ar in Him, whose Virtues I am about to give a very brief and imperfect Representation of. And to make the short remainder of my Discourse the more methodical and of a Piece with what hath gone before; it shall be my care to confine myself to those particular Effects, which I told you this Consideration of Eternal Happiness being proposed in the quality of an Inheritance ought in all reason to have upon every one of us.  
The First of These, you well remember, was just Value, and profound Veneration for the Holy Scriptures. And how agreeable This was to ●●s Character, not You alone, who lived under 〈◊〉 more immediate Care, and enjoyed the Benefit of a long and painful Ministry from him, but the Nation in general have been convinced by those ●●●thy Labours, which appear in Public W●●tings, so much the more valuable, as the Subject and Design of them is of greater and more general Importance, That of establishing the most concerning Truths of the Christian Religion; and illustrating those common Principles, which our Excellent Church hath thought necessary for forming the Lives and Judgements of all her Members. And this he hath done, if not by all the artful and enticing Words of Man's Wisdom, yet with solid and substantial Arguments from Reason, with proper Authorities from Scripture and Antiquity, and with such happy Force and full Conviction, as to deserve a Recommendation from one of our 
* Lord Bishop of Sarum in his Pastoral Care.  Reverend Prelates, for the Study and Instruction of those, whose business it is to instruct others. To render his indefatigable Pains of yet more diffusive Influence, he hath likewise composed a 
† Tractat. in Epist. ad Philipp.  Tract in a Language more generally understood, which not only our own, but other Countries may I hope shortly reap the benefit of. In a Word, His Time was employed, and his Delight seemed wholly to be placed in Divine Studies; These were his Business, his Entertainment, his Company, his Diversion; So careful was he to employ the Hours of a most retired Life, in the best and most beneficial manner; These were his Comfort in Afflictions, his Support under Hardships and Cares; These preserved his Mind from all criminal degrees of Anxiety, and, (as himself hath professed with great Satisfaction) softened those Troubles which a Man more addicted to the World must even have been swallowed up in; But by Their means his Soul was disengaged, and raised above the World, and his Conversation in Heaven: Happily indeed for himself, tho' in the common Judgement of Flesh and Blood less so for those he left behind, since those unwearied Labours, which manifestly contributed to his more speedy removal thither, hath deprived Them of his longer Direction and Assistance upon Earth.  
The Second good Effect I mentioned, as naturally flowing from my Text, was That of an Obedience full of Thankfulness and Humility. And this appeared so eminently in Him, that notwithstanding all the Goodness so conspicuous in his Conversation, no sign of Censoriousness or Spiritual Pride was to be found in him. But, though this Particular relate more immediately to Men's deportment towards God, yet I must beg leave in the Application to extend it something farther.  
Gratitude to God is due, not only for Spiritual, but Temporal Mercies; for He is our Great Benefactor, and the sole Author of all our Blessings of every kind. And, Since those Blessings are often conveyed to us by the ministry and mediation of Men, no Man can be truly thankful, who is wanting in his Acknowledgements to those Persons, whose Hearts God hath disposed to become the Instruments of handing down his Kindness to us. Here also our deceased Brother performed the part of a truly good Christian, and took due Care to let no good Offices of any sort be buried in Oblivion. He could not content himself with a silent and private Sense of them, but had in particular prepared 
* Epist. Dedicator. to his Tract on the Philipp. to Archbishop Tillotson.  a lasting and public Expression of his Thanks, to our late Excellent Primate; Who, among other Marks of his Care to prefer worthy and useful Men, procured his promotion to another Benefice, and endeavoured to make his Worth more visible, by placing him in our Capital City. Nor did he think it any Indecency, in an Address to so Great a Man, to make grateful and honourable mention of that seasonable Addition to his Fortunes, made by a 
* Dr. Tudor, late Rector of Tewing in Hertfordshire  Reverend Person in this Neighbourhood. So solicitous was he upon all Occasions, that no Man's Friendship, who had remembered him, should leave behind it the Reproach of not being as respectfully transmitted to Posterity, as it had been worthily placed at the first Disposal.  
Thus again; His Humility gave a peculiar lustre to the rest of his. Accomplishments: For in the midst of all those Endowments both Natural and Acquired, he seemed the only Person insensible of his own Worth. His Temper was Easy and Gentle, so engaging and inoffensive, as to win over even Strangers, and Men of different Opinions, to a sensible Concern and Kindness for him: His Conversation Affable and Courteous, full of Deference and modest Reserve: And, which of all other Qualities best proves a true Greatness of Soul, so Free and Communicative, and Improving withal, so perfectly void of Envy, and engrossing any sort of Knowledge or Commendation to himself, that he seemed to have copied after that great Pattern of Meekness, Moses, who 
* Numb. xi.  rebuked the Narrowness of those Spirits, who grudged the Advantages of others for his sake, and wished with all his Soul, that all the Lord's People were Prophets.  
Thirdly. Another Virtue resulting from the Text, was abating the Fears of our own Death, and moderating our Concern for That of Others. Of the former, that general Resignation of Temper, very observable in him upon all Occasions, was an abundant Proof; and that Indifference for Life, which I have often heard him cheerfully express, excepting only for the sake of Those, whom yet he committed to God, with a becoming Dependence upon his Providence over them. And more bright no doubt this Virtue would have shone in his last Hours, had not the Disease of which he died, so violently attacked his Understanding, and left him only some few, and those very short Intervals for the exercise of it: So few, and so short, as allowed no time sufficient for the Performance of those Duties most necessary and usual in his Condition. But we ought in all Reason and Charity to presume, that, as his Life was the Life of the Righteous, so had the Faculties of his Mind been free, his Death would, in a very exemplary manner, have manifestly appeared to be the Death of the Righteous too.  
For the other Branch of this Argument, Many here present, I suppose, can recollect, with what a Mixture of tender Affection and Christian Constancy he supported the loss of his nearest and dearest Relation; And this too, though it found him then smarting under the fresh deep Wound of a sad and 
* A Son drowned in the Mote of his House.  surprising Disaster; and happened at a time, when upon all other Considerations the Circumstances of his Family could not but render that Blow very sensible and heavy upon him. One Instance whereof relating to myself, I must beg your leave to mention: 'Tis, that presently upon that occasion, proffering him my Assistance in the supply of his Cure, he made me this (to me then) surprising Answer, That Blessed be God for his Grace, he had soon conquered the disorderly part of his Grief, and found no Relief so great as employing himself in his Study, and the attendance upon his Duty. This I confess to One who thought it always common and easy for Men to talk like Philosophers, but rare and difficult to be so in good earnest, gave me that Idea of his Piety, and Patience, and Firmness of Mind, which made me then begin to know the Man, and raised my Honour for him ever after.  
Lastly, The only remaining Inference, That of Contentedness with the Disposals of Almighty God in this World, was likewise very visible and exemplary in him. That equality of Mind, with which he struggled under a narrow Fortune, and a numerous Family, many now present must needs be well acquainted with; and a Temper, so far from Greedy, that even in things of right his own, he rather chose to departed from what he could ill be without, than have recourse to Rigour and extreme Justice. He hath frequently declared, that he wanted no increase of Honour or Preferment for himself, but purely for the sake of his Children; nor did he upon Their Account desire more than might preserve them from Contempt, and set them above the Temptations of Want and hard Necessity. And This was so modest and so remarkable in a Person of such Learning and Labour in his Profession, that it engaged men's Wishes at least, and Affections, in his Favour: Insomuch that He, I believe, was one of those few, whose any Additions of Good Fortune gave a general Satisfaction, and instead of envying, every body who knew him, would have rejoiced to have seen them more and greater.  
What now remains, but that Each of us from hence gather such Inferences, as may make this Example of Benefit to us, by applying it to our own respective Circumstances: More particularly,  
1. That You, first, the Orphans of this Deceased, imitate his Patience and Meekness, and Holy Resignation to the Will of God: His Charity, and Justice, and great Industry. The Generation of the Righteous shall be blessed, and a good Man leaveth an Inheritance for his Children, says the Scripture. Even the best of all Inheritances, the Love and tender Regard of him, who is the Father of the Fatherless. Think not then his Virtues are lost and buried with him; no, They will live, and, as He, We ought not to doubt, now reaps the unspeakable Advantage of them in Heaven, so will they shed a happy Influence upon You on Earth too; Provided always, that they live in your Practice and careful Imitation also; and keep you effectually from all things, which would be a Reproach to the Children of such a Father.  
2. That You next of this Parish seriously consider, how far you are accountable for the long and laborious Ministry of such a Pastor; that a faithful and painful Guide of Souls, is One very considerable, among those Talents, which God will reckon with Men for at the last Day. And therefore it highly concerns you to recollect and practise those Doctrines, with a Diligence proportionable to His that inculcated them: For, if so much good Seed through your neglect produce not much good Fruit, the Ground, assure yourselves, will be cursed and condemned for its Barrenness: And the more you might have learned and done; by the Influence of such Instruction and such an Example, the heavier shall Your Account be, and the more deservedly dreadful Your Condemnation.  
3. That We, Thirdly, who have the Honour of the same Profession, do, like him, dedicate our Lives and Labours entirely to the Service of God, and the Promotion of his Glory, by setting forward the love and practice of Virtue, and the Salvation of Mankind. Especially, that we make it our chief Care to establish and secure the essential and most necessary parts of Religion; which the shameless Insolence and Impiety of the profligate Age we live in, seems now, as much as ever, to require from us. And, though all of us cannot do this with His Learning and Abilities, yet it will be our own Fault, if we do not all attempt it with a Diligence and Zeal equal to His. Which if we do, our faithful Endeavours will be accepted and approved, even of Men; but if this Expectation should fail us too, and we find ourselves unable to effect the Good we intent, yet it is Encouragement sufficient for us, to abound in the Work of the Lord, that we are sure our Labour shall not, cannot be in vain in the Lord.  
With these Reflections and Holy Resolutions, let us commit the mortal Remains of this Reverend, Worthy, Good Man, to the Dust, In sure and certain hope of a Resurrection to Life Eternal; and that, if we be careful, thus as you have heard, to approve ourselves God's Children, we shall not fa●l in his due time, to be made in the best, the most beneficial, and most perfect and glorious Sense of the Text, Heirs of God, and joint-heirs of Child. Which he of his infinite Mercy grant for the sake of the Same Jesus Christ his Dear Son and our P 〈◊〉 Saviour: To whom with the Father and Holy Spirit, Three Persons and One God, be all Honour and Glory, Thanksgiving and Praise now and for evermore.  
FINIS.   

SEcond Remarks upon an Essay concerning Humane Understanding; In a Letter addressed to the Author. Being a Vindication of the First Remurks, against the Answer of Mr. Lock, at the End of 〈◊〉 Reply to the Lord Bishop of Worcester.  
The Occasional Paper: Numb. I. II. III. IU. V VI VII.  
Printed for M. Wotton, at the Three Daggers in Fleetstreet.