A FUNERAL SERMON Upon the much lamented DEATH OF Col. Edward Cook; Who died in LONDON Upon January the 29th. and was Buried in the Chapel at HIGHNAM near GLOUCESTER, on February the 2d. 1683/4.  
By Edmond thorn Master of Arts, and Fellow of Oriel College in OXFORD.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.21. 
LONDON, Printed by T.B. for Walter Davies in Amen-Corner. 1684.   

A FUNERAL SERMON Upon the much lamented DEATH of Colonel EDWARD COOK, etc.  Revelations, 14.13. 
I heard a voice from Heaven, saying unto me, Writ, Blessed are the Dead which die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their labours, and their works do follow them.  
THE two several readings of this Text, in our English Bibles, and in the Common Service of our Church for the burial of the dead; though different in words, yet are the same in sense; for let the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be spoken either in Composition or Disjunction; place it either at the beginning or end of the proposition, to which it most emphatically belongs; nevertheless, it will have the same signification or importance in the scope and meaning of the words: And as for that other seeming difference, one Translation of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being, that they may; the other, for they do rest from their Labours; there is, in truth, no real difference at all, but only so far, as one and the same thing may be rightly styled, either a good effect or a prosperous event.  
This Categorical Assertion, that the dead are blessed; proceeding from the command or impulse of the Spirit, is the first thing which here offers itself, and worthily bespeaks a serious observation; which may the rather expect a favourable Audience, as well for the great Improbability thereof, whilst Men of all sorts have itching Ears after novelties; as for the good tidings which it brings of eternal happiness; for that is indeed the mark at which all Men levelly their affections, though too too many do foolishly mistake and lose their aim: Upon this account St. Paul may, 'tis like, be much encountered, as he was of old, with some Stoics and Epicureans of our evil days, accused and condemned also for a Babbler, a Setter forth of strange Doctrine; because he Preacheth unto them a state of Bliss, and everlasting life, in the very gates of Death; for at first hearing, 'tis a Paradox incredible, tedious and irksome to flesh and blood, contrary to the natural Sentiments of mere human Reason, to the tendency of all Creatures, and also to the received principles of true Philosophy; for by those principles, enforced with common experience, it is every where observed, that self preservation is the continual endeavour, and one chief end of all things in the World; nay, the first principles of Religion itself do seem to countenance and abet the Charge; for death was first of all threatened, afterwards inflicted upon Adam, 
Ro. 5.12. Gal. 3.13.  and all his Offspring, as a punishment for their sin, a curse only due because of their Transgression; For as by one Man Sin entered into the World, and Death by Sin, so Death passed upon all Men, for that all had sinned; and therefore 'tis affirmed, That Christ hath Redeemed us and all mankind from the curse of the Law, being himself made a Curse for us: And that was completely done, when he fulfilled the Law by his hanging on a Tree; being obedient unto Death, even the shameful death of the Cross, wounded for our Transgressions, and bruised for our Iniquities.  

In Missali Rom.  The Romanists, to my best remembrance, are ingenious even to that impious contradiction of applauding Adam's transgression, for its happiness, in disserving such a mighty Ransom, that no Sacrifice, but only the Son of God himself, could any way redeem the Criminal, and expiate for his gilt. O faelix Culpa! Quae talem ac tantum habere meruit Redemptorem: It would surely better become us all, sadly to bewail ourselves, and imprecate with indignation the malicious nature of the fact, which hath deserved so great and severe a Judgement; so terrible indeed, that (without infinite Mercy) should have rendered all mankind obnoxious to the dismal Curse, both of Temporal and Aeternal Death, beyond all hopes of any mitigation and releases; and certainly, be the Scene laid where it will, either in the bottomless pit or no lower than the Grave; each part will be very tragical, grievous and full of horror; there is no question to be made (as Origen did once, in favour of the Devils themselves) concerning the perpetual and insufferable pains of Hell; as comprising all the torments, which an Omnipotent angry God is able to bring about, or immortal Souls can possibly sustain; for in the Scripture language, 
Judas 6. Mat. 25.41, 46. Isaiah 33.14.  it is the vengeance of Eternal Fire and Everlasting punishment, prepared for the Devil and his Angels; In this respect Almighty God is termed a consuming Fire, and his Judgement upon all impenitent Sinners, are set forth in those lively, but fearful Emblems, devouring Flames and everlasting Burn; nor yet is even the first kind of death, however common both to the righteous and the wicked, a thing much to be desired, but rather avoided; were it not for the blessed hope of a future, enduring and more happy state; for doubtless 'tis a bitter Potion, a Cup of Wrath, being the wages of Sin, sharper than a two edged Sword, more piercing and corosive to the vital Spirits, than Vinegar and Gall: And although some heathens have been highly valued by themselves and others, for their brutish, and almost senseless contempt of Death, running first out of their wits and afterwards of their lives, yet Aristotle passed a better judgement on it, more like a Philosopher and a sober Man, when he termed it the frightfullest of all Evils, or the King of Terrors: And certainly it is no small trouble and vexation of heart, when as Christ himself, in the substance of our mortal flesh, touched with feeling of our Infirmities, hath left it on Record, as one part of those bitter Agonies, which preceded his Crucifixion; for, notwithstanding his perfect innocency being altogether free from sin; yet he prayed earnestly three times in the same words; That if it were possible, that Cup might pass from him; insomuch that nothing else but a filial obedience and submission to the good will of his Heavenly Father, could make him drink it without reluctancies and regret; from which passage two things are easily Collected; (1) the certain truth of our Saviour's manhood, with the malignity of sin, that could make so pure a soul exceeding sorrowful even to death; atd (2) the truth and reality likewise of his Godhead; for, without all peradventures, it was that alone which enabled him to resist and withstand all the Powers of darkness, even to blood; that was it which baffled all the Temptations of the Devil and the World, confuted all the oppositions raised by sense, from the lusts and affections of human flesh, and made stiff nature yield and submit herself to God.  
Seeing now, That our merciful and faithful Highpriest hath given up his Innocent, holy Soul an Offering, and a Sacrifice for all our Sins, by suffering that ignominious Death of the Cross; and since he victoriously routed all the Forces, and loosed all the pains of Death and of Hell; triumphing over them at his Resurrection first, and Ascension afterwards; all true Christians may, for that Cause, readily bear a part in St. Paul's joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Song of Triumph composed, it seems, for those very solemn Festivals— O Death! where is thy Sting? O Grave where is thy Victory? And forasmuch as the Merits of Christ, the second Adam, are as mighty to save Mankind, as the Transgression of the first was powerful to condemn; we may repeat the same words again, with comfort of hope, and in full assurance of our Faith, in a cheerful Echo to that heavenly Voice; Blessed are the dead which die in the Lord from henceforth; even so saith the Spirit; for they rest from their Labours, and their Works do follow them.  
These Words do plainly contain two general Parts. (1.) The first Part is a perfect, express and affirmative Proposition; wherein is peremptorily asserted; The blessed, unalterable State of all those Men, who depart hence in the Lord— Blessed are the dead which die in the Lord; or, according to the Grammatical Order of the Words, The dead which die in the Lord are blessed. (2.) The Second general Part affords the strongest Reasons imaginable to prove and confirm the aforesaid Assertion; This Confirmation thereof is twofold: (1.) From the best Authority that may be; for 'tis evidenced by the most infallible Testimony of the blessed Spirit, full of Grace and of Truth: (2.) From Reason, which is double; The dead which die in the Lord are blessed. (1.) Because, They rest from their Labours; and (2.) Because their Works do follow them.  
For the clearer manifestation of the Truth now laid before us, in the Method and Demonstration of the Spirit; the Terms of the Proposition would be first of all explained in our Answers to these two Questions: (1.) What sort of men they be, which the Spirit reckons to be dead in the Lord? And (2.) What is here understood by their being Blessed? To the 1. Question, What sort of Men they be, which the Spirit reckons to be dead in the Lord; Our Answer is briefly thus: They are such Men as have not lived unto Themselves, nor to the World; but like Strangers and Pilgrims upon Earth, having their Conversations and Hearts in Heaven; That have mortified the Flesh with its Affections and Lusts; being renewed in the Spirit of their Mind; That have truly repent of all their Sins, and subdued all the proud, high Thoughts of their carnal minds, in Obedience to Christ; That have resisted and repelled the Devil in all his Attempts, either by secret Suggestions, or with open Force, and have likewise renounced and overcome the World, with all its Adherents, Pomps and Vanities. Now this Victory, which all true Christians must obtain, both over Themselves, the Devil and the World, before they can die in the Lord, is not otherwise to be gained, than by sincere, unfeigned Repentance, manifest in all the Duties of self-denial and mortification, a lively, persevering Faith in Christ, and a constant, hearty (though not perfect) Obedience to God's Holy Commandments. And seeing the best Men living are not able to perform that entire and exact Obedience, which the Law requires at their hands, to make them appear justified in the sight of a righteous, holy God; being judged of him, according to their own Works, but unprofitable Servants; whosoever thinks to departed this Life in Peace with God, with consolation to themselves, must loathe, detest and abhor their past Wickedness, like pious Job, in dust and ashes; and, 
J●b. ●●●  with S. Paul, 
Phil. 3.9.  cast off the polluted rags of their own imperfect Righteousness according to the Law; to put on Christ by Faith, and be found at last, in the white robes of his Righteousness, that was made perfect through Sufferings. And, there is no doubt, but those Men, who thus live unto the Lord, by faith and perseverance in good works, even unto their end, may be sure of dying so too; because they have discharged their whole duty, so far as to render it an acceptable service unto God, by Jesus Christ: for having so duly testified both Repentance towards God, and Faith, working by Love in our Lord Jesus Christ; they become thereby justified, and obtain their peace and Reconciliation with God: Whereupon they may safely cast the Anchor of their Hope on the promises, which God once made unto their Fathers, and then departed in peace according to his word, in full assurance of an happy Resurrection from the Dead; And having this hope, what shall hinder Men from spending all their time, their care and pains, in exerting vigorously the powers and faculties of their Souls; to purify themselves from all filthiness of the Flesh and of the World, that so they may grow still in Grace, perfecting Holiness in the fear of God? As the chased Heart pants after the Water Brook; so these refined Spirits being wearied and heavy laden, with all the frailties of their own Flesh, tempted by Satan, hated and persecuted by the World, pant and groan earnestly for deliverance, breathe and are athirst for their appearing before the presence of God; where Mortality shall be swallowed up of Life.  
To the second Question, what is here understood by their being Blessed, who die thus in the Lord? You may take this very plain, yet apposite, Solution; notwithstanding men's opinions about their Felicity, present, or to come, have been as different, numerous and irrational; as concerning their very Gods themselves; because one doth naturally presuppose and infer the other; Felicity being nothing else but a close intimate Fruition of God, in the notion of an All sufficient, Immense Being, that is absolutely good of himself, and in his Nature, and relatively too; being the Fountain of all the goodness and pefection that can be met with, amongst all the Creatures and Workmanship of his hands) yet, according to the common use and import of the word, there have been always two things implied; First, a deliverance from evil, and then a possession of something which is good: And with regard unto the many kinds of good or evil, which may befall the Sons of Men; either in this present Life, or in that which is to come, so their happiness or misery doth both increase and multiply: And because every Man is naturally compounded of the Flesh and Spirit; of an immortal Soul united with an earthly fading Body; which nevertheless are by God's infinite Power, made capable of Life Eternal, in despite of Death or Hell itself; therefore he may be counted happy, (1) In respect of this present world, and (2) with relation to the next, and thereupon Man's happiness may be considered, either as it is Temporal or Eternal: Those Temporal and Earthly Blessings, which are but equivocally good or profitable unto Men; that are Creatures made for Eternity; Philosophers have drawn out upon their Ethick Schems, into the distinct parts of bona Animi, bona Corporis, & bona Fortunae; the first rank of these erroneously styled Beatitudes are properly seated in the Soul; the second pertain especially to the Body, but the last are the poor Largesses of blind chance, the treacherous Donatives of deceitful, unconstant Fortune: They are all summed up in three words, Honour, Profit and Pleasure; which like Ciphers can signify nothing by themselves, and yet will enhanse our Accounts at the General Audit; according as they have been superadded for the good use and improvement of better Talents; 
1 John. 2.16, 17.  but after all, St. John the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath set a true Gloss upon that false Text; by comprising all that is in the World, under the lust of the Flesh, the lust of the Eyes, and the pride of Life: And then, for the confusion of all vain Philosophers and wretched Miscreants, who fix their affections and all their happiness on such pitiful empty things; He concludes they be not of the Father, but of the World, that passeth away together with all the Vanities and Lusts thereof. And what Men having but so much reason, as to know themselves and their eternal Interests, can be so very Brutish in the great business of Religion; or so careless of their own precious and immortal Souls; as to set up such gross and ridiculous Idols in their Hearts; to fall down, worship and serve the Creature, instead of their Creator, that is God, Blessed for ever? Do not those unreasonable Men exceedingly deceive their own Souls; who trust in their uncertain Riches, and foolishly vaunt in those very things, that perish even in their use, and will certainly come to naught? Are they not the most absurd Idolaters in the World, that make their own Belly their God? Who sacrifice to their own proud imaginations, and ambitiously court other folks, for the vanishing breath of popular applause? Are any Men so mad or beside themselves, as they be; who count their happiness more or less, by the numbers of their Flocks and Herds, their large Fields and full Coffers? Or as others, who forsake the living and only true God; and place all their Devotion upon the Service of their own Luxurious Tables, and that, for no better end; but only the pampering of those fleshly Lusts, that war against their Souls? Believe it, such worldly carnal Wisdom is but Foolishness with God; it is not from above, but from beneath; it is earthly, sensual, devilish, absurd and irrational in its nature, destructive and pernicious in its end: 
Eccles. 5.  For in short, Riches may be kept unto the owner's hurt; because they can yield no real content or satisfaction, but are the cause of much trouble and vexation of spirit; both in their pursuit and fruition too: For as they will not suffer the greedy wretch to sleep or take his rest; so they will certainly one time or other make themselves wings, and fly away.  
What confidence also can be reasonably fixed upon the strongest Arm of Human Flesh? What true joy, what comfort can arise from Gorgeous Apparel, even to Crowns and Sceptres, Purple Robes and precious Jewels, with a numerous train of obsequious hungry Servants, wherein lies the delight and pleasure of the riotous Livers, which are truly burdens to the Commonwealth, and also to themselves; being loaden with their Sins and miseries at once; having their Brains besotted, and their whole bodies infected with disease and surfeit, from the spoils of nature and fopperies of art? For when those voluptuaries have industriously ransacked all the Elements for the nourishment of their lusts; having drawn up several courses in rank and file, and made their assaults against the works of nature and of Art, with fierce and keen Appetites; rushing like wild Horses into the Battle, and engaging all before them, like those old Andebatae, blindfold, without either fear or wit; it hath often come to pass, the most unsatiable Assailants have been wounded shamefully with their own Weapons: The preserving remedies of Health and Life were turned into the most unhappy Instruments of Sickness unto Death, in spite of Nature and of God himself, their Tables were become snares unto them; and those very things that should have been for their wealth, were unnaturally misused for the sad occasions of their fall.  
There now remains, of all things under the Sun, but only one Blessing more, that hath any pretence at all to the present or future happiness of Mankind; namely, the rare endowments both of intellectual and moral habits; which at once enrich and adorn our Souls. These were the best means, whereby the Philosophers ever dreamt of attaining happiness, with all their pains and studies: But though knowledge and morality be two Pearls of no small price, even with Christians; and are both difficult in their acquisitions, requiring the most accurate endeavours of our Hearts and Heads, and also very profitable in their use, being the most likely means for gaining that happiness which is in truth our end; yet these things are insufficient of themselves, till quickened by the warm influences of Gods Holy Spirit. For the subtlest Politicians, the most profound Scholars in the World, could never come up to the knowledge of the Truth, or of God's reconciling the World unto himself by Jesus Christ; with all their, otherwise excellent abilities, void of Divine Grace; for the Gentiles, or merely natural men, 
1 Cor. 2.14.  receive not those deep things of God, which are foolishness unto them; neither can they know them, because they are spiritually discerned. For the same reason, the most learned Rabbis amongst the Jews also, lived ignorant of those obscure mysteries which lay hid in Christ; notwithstanding that unto them were committed the first written Elements of Religion, those choice Oracles of God; for had they known the great mystery of Godliness in Christ Jesus, they would not have crucified the Lord of Life and Glory. Wherefore it is manifest, that neither Jews nor Gentiles; remaining still ignorant of Christ, and his Gospel; could be made wise unto Salvation: For, 
Acts 3. 1 Cor. 2.8. Joh. 17.3. Lu. 10.22.  This indeed is Life Eternal, that they may know thee, the only true God and Jesus Christ, whom thou hast sent: And no Man knoweth who the Son is but the Father, and who the Father is but the Son, and he to whom the Son will reveal him. From hence 'tis plain, That Man's eternal Redemption from the jaws of death; his peace and reconciliation with God in Christ Jesus, could never have been discovered by the wise Men or Princes of this World, that come to naught; but merely by the demonstration of the Spirit and Power of God; as it is revealed in the Gospel. And since the Gospel hath alone declared and exhibited Remission of Sins, by the Death and Passion of an Holy Jesus; who gave his Life a Ransom and a Propitiation for the sins of the whole World: This conclusion follows immediately thereupon, that no moral Philosophers among the Gentiles, with all their very good and commendable precepts, nor any the straightest Sects amongst the Jews, with all their external Rites and Ceremonies, and their exactest skill and observance of the Mosaic Laws, could therewith appear justified before God; 
Ps. 32.1, 2.  or be consequently Blessed; for briefly, those alone are truly Blessed, whose Transgressions are forgiven, whose Sins are covered, and St. Paul interprets Almighty God's non-imputation of our Iniquities, Transgressions and Sins to be the ready way for Blessedness; 
Rom. 4.7.3 20.  the most effectual means of being accounted Righteous, rather by Faith in Christ, then by the deeds of the Law.  
It appears now, That every man at his very best Estate in this mortal Life, is altogether Vanity; no better to be accounted of in the greatest affluence of worldly Goods, than the fading Grass, or Flower of the Field; For he withereth as Grass, and like the Flower thereof, He quickly falleth away: for all his Wealth and Riches cannot possibly save him from Death; or, in the least, redeem his miserable Soul from the destroying hand of Hell. The Crown shall then be taken from the proud Monarch's Head, his Honour laid in the Dust, and his fatted Carcase lamentably fall a Prey to Putrefaction, Stench and rottenness: Then his feeble, macerated Soul will be freed, it's true, from the weight of his abominable Flesh; but loaded still with his Transgressions; For she must appear in that, instantly before the Judgement Seat of God, and receive her endless doom, either of Bliss, or misery, proportionable to the Works done of her in the Body; whether it be good or bad. In that horrible Day of Retribution, wherewithal may the Wise, the Scribe and the Disputer of this World appear? For their Wisdom and their Knowledge will be counted Madness, their Laughter will be then exchanged into Mourning, and their Mirth for Heaviness: If they boast of Prophecies they shall fail; If they plead their Skill in Tongues, they shall cease; and, if Knowledge in all Arts and Sciences, it shall vanish away. But then, you'll ask, what shall become of those Men at last, which have lived zealous, and strict Observers of Moral Precepts contained in the Law, with a good Conscience, both towards God and Man? May not their good Lives in this present World assure them of Blessedness in the next? Will not their Obedience to God's Commands in the Law of Moses afford them a just and full Title to the Promise? For, however it be true, 
Jam. 2.14, 17.  That Faith or Knowledge cannot save any Man, without good Works, being dead and alone; yet when it is made perfect, in bringing forth wholesome Fruits, worthy of Repentance, are not their Persons thereby justified, in God's Account, and so blessed in their Deed? 
Ro. 2, 1, 2. Jo. 3.17.  For not the Hearers of the Law are just before God, but the Doers of the Law shall be justified; and, Christ himself hath said, That, if ye know these things, happy are ye, if you do them; where, it seems, Obedience joined with Faith or Knowledge has the Promise of Eternal Felicity with God in the Kingdom of Heaven; which Position is not so strange a thing, as true, being frequently delivered as well in the Gospel, as in the Law.  
For answer to this very plausible Objection, we must needs take notice of a considerable difference between Legal and Evangelical Dispensations; and, that, under the first, nothing else, but only perfect, entire Obedience, even to the smallest Jot, or Tittle of the Law, could ever acquit Men from the guilt of its Transgression; or afterwards rescue them from the Curse: Cursed be he that confirmeth not all the Words of this Law, to do them: And although St. Paul quotes the same Text, as if it were of like force under the Gospel too; however 'tis observable, that he makes use of it, with a special Eye to Christ; whose Obedience to the Law, both Active, in that he did the will of his Father, without sin; and likewise passive, in suffering the full Viols of wrath, on behalf of the Transgressor's, was most perfect, and entire in every particular: For which cause, Men are now to be justified, not by the Deeds of the Law, but merely through free Grace, and a lively Faith in Christ Jesus; and their Faith must be showed in their good Works, not as the meritorious Cause of their Acceptance with God, but as the genuine effects, the signs and symptoms, tokens and witnesses of the sincerity of their hearts, and the Truth of their Belief: So that, you see, Faith in Christ, and Obedience to Moral Precepts are both of them indispensable Duties, incumbent upon all Christians, even under this Oeconomy of the Gospel, according to the most rigid Interpretation of the Law, that is enlarged by Christ, unto the very Thoughts and Intentions of our Hearts, with the same Curse retained still because of its Transgression, whether in thought, word or deed; howbeit there is reserved a full Treasure of Grace, not in the merits of Saints or Angels, but in Christ's absolute Righteousness; neither at Rome, but in the Court of Heaven; to perfect and fill up our inevitable Failings and Imperfections. For, according to that Parable in the 17th. of St. Luke's Gospel, the professed Servants of Christ are strictly bound for to perform all his Commandments; and yet, having done at last all they can, they must never think of pleading their own Deserts; but with meekness and lowliness of mind, acknowledge themselves Unprofitable Servants: And whatsoever becomes the final recompense of Reward, be sure to give Almighty God All the Praise and Glory, that God in all things may be glorified through Jesus Christ our Lord.  
Our Answer to the Question hath been hitherto Negative; by showing, That many things (which are good enough and convenient in their kind, but not absolutely such, being Evil in excess) are therefore ineffectual means for compassing that happy Design, which all men would gladly propose unto themselves. Now 'tis very certain, That our adequate, real and lasting Happiness consisteth not in those mundane, transitory Goods, that we possess: Because this World, and all that is in it, shall one day be dissolved; whereas our Souls are of more enduring substance to continue for ever. Upon which ground the Poet hath truly said, 
— ultima semper  
Expect anda dies homini est; dicique beatus  
Ante obitum Nemo, supremaque funera debet.   
The Roman Orator is quoted also by Lactantius; who concurs with him in the same Opinion 
* In hac vita virtutis praemium nullum est; sed praemium virtutis post mo●tem; mors non extinguit Hominem, sed ad praemia virtutis admittit; Sen. de Vit. Beat. ; nay, St. Paul himself hath told us, That, if in this Life only there is hope in Christ; his faithful Disciples are the most miserable Creatures in the World. So then, all that happiness, which the dead in the Lord enjoy, or the Living hope for, cannot possibly fall out in this World, but is peculiar to the next: For, at present, as King Solomon hath rightly found by good Experience: All things here come alike for all men; there is one Event happens indifferently both to the righteous and the wicked; both to the clean and unclean; to him that sacrificeth, and him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an Oath.  
Hereupon, we may resolve with confidence, That Almighty God, righteous in all his ways, and holy in all his Works, hath appointed a certain day, known best unto himself, wherein he will judge the world in Righteousness, and make such a notable Discrimination betwixt the righteous and the wicked; that all sorts of Men will be forced (some with gladness of heart, others with shame and sorrow) to confess: Verily there is a reward for the righteous; doubtless, there is God, that judgeth the Earth. And that Reward is, no doubt, an everlasting State of infinite, incomprehensible Felicities, which blessed and happy State consisteth, as far as mortals are able to conceive it; First in a full and certain deliverance for all kinds of evils and mischiefs; whether it be Sins or Judgements; whether Tribulations in this World, or Hell torments in the next: To the which very joyful deliverance, there naturally succeeds in the second place, a complete endless enjoyment of all imaginable good, of goodness itself; being even the Beatific Vision of God, face to face, in the highest Heavens; where there is joy unspeakable and full of Glory.  
The (1) thing employed in our being for ever blessed, in the day of our death, is a deliverance from evil— According as Men take their course at present, either in Vice or Virtue; so life or death eternal, ineffable happiness or misery, will be made their end hereafter: And as it is one part of moral virtues, to shun the fair and flattering appearances of Sin; so to be void of Misery will be their first stepped to future happiness, and a deliverance out of the Chains of darkness, the next way to the glorious Liberties of the Sons of God, in their inheritance with the Saints in Light: Now this deliverance whereby Sinners are plucked as Firebrands, out of devouring Flames, will be so full and complete, as 'tis possible: For the dead in the Lord are absolutely freed (1) from the guilt, the pollution and dominion of all Sin; that is the greatest and first evil that ever came into the World; for every Creature of God is good, and sin is naturally bad, being directly repugnant both to the nature and attributes of a Just and Holy God, that is the circumference of all conceivable goodness, and the very Centre of all happiness and perfection: Whatsoever then deprives Men of God's Blessing, in his gracious and favourable countenance, is an abominable evil and a dreadful curse to boot; odious in the pure Eyes of God, and most injurious to themselves: And if the proper effect of Sin be nothing less than eternal death and misery, by the rule of contraries, a freedom from sin is a sure preparative to the future happiness of our Souls, in everlasting Life: For take away the true cause, and its natural effect will presently fall of its own accord; cease from Sin first, and then be sure, neither the Law, nor Death, nor Hell can have any power over you; therefore, eschew evil, and be still doing that which is good, so shall you be for ever blessed in the recompense of your deeds: blessed, as to the first part of your deliverance, from that infectious evil of Sin: and also, from the second, that is the sore evil of punishment; so grievous indeed, that no man could ever express the pains thereof, but only those who feel them; and have learned the woeful experience of their past wickedness, from their present miseries: how lamentable a thing it is for men to serve their own lusts, and pleasures, when they should honour, and obey their God.  
It is one part of God's happiness, that he cannot sin; and it's no small portion of ours, that after we have sinned, we can find a way to escape the punishment: It is God's perfection, that his nature is invulnerable: and it is one degree towards our own, that our wounds are capable of a cure. Now the malady which all sinners contract upon themselves by their own defaults, is a complicate disease, made up of all evils in the world: that is, their guilt, and the punishment thereof, which last thing is really the lesser evil of the two: because it is but Relatively such in respect of those persons upon whom it is inflicted. For, punishment absolutely considered, is not evil, but rather good; because Christ himself would have been found guilty by suffering: and so the Course of Sin must have proceeded in infinitum, or without end: Nay, God the Father should have passed for the first Cause, and Author of Sin: because he hath ordained the evil of punishment, making his only Son to be sin for us, who knew no sin, that we might be made the righteousness of God in him: 
Amos 3.6.  The Prophet Amos demands therefore in this very Sense, no doubt, Is there evil in a City, and the Lord hath not done it? And God hath said of himself, 
Jer. 45.7.  by the mouth of another Prophet, I form the Light, and create Darkness; I make Peace and create evil, I the Lord do all these things: And again, 'tis plainly spoke to the same effect, that when God saw the Ninevites return from their evil ways, or sinful courses, 
Jonah 3. Non est per se malum; sed malum videtur.  he compassionately repent of that evil, or punishment, which he before had threatened, and he did it not: upon which words, 'tis observed by St. Jerom, that evil, which God hath sometimes only threatened against his people: or else, brought actually to pass, is not evil in its nature, and of itself, but merely with regard unto those persons which feel the smart of it, and undergo the pains, and anguish. Now, this brief account of the matter in hand will be found most agreeable, and consonant, both to the nature of Almighty God: and also to the general conceptions of mankind; which are more visible in the common practice of the World; then with any show of reason to be denied: For it is daily seen, how much men do love, and lust after notorious Crimes: whereas they dread, and abhor the punishments, upon which ground, I dare say, the Scaffold and Gallows do conduce almost as much to the peace and good order of our state, that we may lead quiet, and peaceable lives, in all godliness and honesty, as even Religion itself: Because, men for the most part, especially the vulgar, live by sense more than by Faith, and have better thoughts, and apprehensions of their present lives, then of any that is to come: Whence it proceeds for currant practice, that many persons appear honest and upright in their deal to the eye of the World, but are in truth very Knaves, Theives, and Murderers in their Hearts: From a deep sense, and apprehension of the Judgement to come. Felix, we read, was very much dismayed, and fearfully trembled: So that, an assurance of ensuing punishment, makes the stoutest, and most resolved Malefactor to be Conscious of their Crimes: and, though stolen Goods may be as sweet, as Honey to their Mouths; yet the sight of a Tribunal pricks them to their hearts, and strangely turns all their sweets into gall, and wormwood: I'll give you but one instance of the present Case, our first parents had observed the forbidden Fruit, in the 3d. of Genesis, and the 6 Verse, to be good for food, pleasant also to their eyes, and very much to be desired: whereupon, they never bogled at God's positive Command, for the satisfaction of their sensitive lusts, and appetites: But then, perceiving themselves to be wretched, and miserable, because of the transgression, they were presently surprised with horror, and confusion of face: they were extremely scared upon the sight and presence of God, as a most righteous, incensed Judge, whom they had wickedly disobeyed, as a tender, and loving Father.  
And, seeing that we, their sinful off spring, are all involved in the guilt, and liable also to the punishment of that first, and great offence; blessed be the God, and Father of our Lord Jesus Christ, that he left us not in such a desperate condition; but hath raised us up to the lively hope of a glorious Resurrection from the Dead; blessed also be the Fountain of all our deliverance, the Lord Jesus Christ; that Son of Righteousness, which came down with healing under his Wings to visit us, who sat in darkness, and in the shadow of death; and guide our feet into the way of peace; to redeem us from the hands of all our Enemies; and bless us with all Spiritual and Heavenly Blessings, together with himself in glory.  
Thus we come now to consider the Grounds, and Reasons; which the Spirit hath fitted and laid ready to our hand, for the defence, and confirmation of the Truth here asserted; and consequently for the building up, and establishing of us, and all Christians, in our most holy Faith: which Faith, and the good Fruits thereof, manifested in a blameless, and holy conversation, would appear somewhat unreasonable, and vain; of little, or none effest; but only for the good assurance which God hath given us of a blessed, enduring substance; in that he raised up Jesus from the dead; and hath exalted him, in our Nature, to the Throne of Heaven.  
The truth of our assertion, that the Dead in the Lord are blessed, stands unmoveable, and firmly fixed upon a double Basis, visible in the very Letter of the Text the first is divine Revelation; ordained purposely by God, for the confutation of Socinians, and all other vainly conceited Sophisters; who take upon them to measure, and weigh the profound Articles of our Christian Faith, by the scant Line, the false Balance of their own corrupted Reasons; Blessed are the Dead, that die in the Lord; even so saith the Spirit: And, because the Command here laid upon Saint John was to Write that saying, as from Heaven; or, imprint the same in legible Characters on the fleshly Tables of men's hearts, that should afterwards be recorded, with Ink, and Paper, in all succeeding Ages; it may serve to spoil the Papists of their needless, Oral Traditions; invented (as it seems) in opposition to the dictates of the Spirit, and in derogation to the most indubitable, perspicuous, and sufficient Oracles of God; which are able to make us wise to Salvation, through Faith, 
2 Tim. 3.15. Rom. 15.4 Jo. 4. & last Verse.]  which is in Christ Jesus. for if we believe St. Paul whatsoever things were written aforetime were written for our Learning; that we through patience and Comfort of the Scripture might have Hope; and St. John says, he wrote his Gospel in the later days concerning Christ's Person, Doctrines and Miracles; for this end, that we might believe, that Jesus is the Christ, the Son of God; and that so believing we might have life through his Name: the second Ground, or Basis, whereon is built this impregnable fortress of our hope, is the reason here alleged by the Spirit; of such convincing evidence; as to confirm his own saying; and, also to stop the mouths of all proud Opposers: For, it mightily confounds our Quakers, and all fantastical Enthusiasts, for divulging openly; to the disturbance of the Church, and their own Destruction; their own private, unreasonable Imaginations (in despite of Scripture, and all other Learning) for immediate inspirations of the holy Ghost. From the method here used by that infallible Spirit of God, we may learn, to beware of those false Prophets, who put on such pretences for a cloak of maliciousness; and then decry, with insufferable noise, and impudence, all use of Reason, as to matters of Religion; that so, they may safely bring in those damnable Heresies; whereby the blind guides themselves, and all their bewitched followers cannot choose, but fall into the ditch: For, if any, Man, or an Angel from Heaven preach any other Gospel, than that ye have received, let him be accursed. 
Gal. 1.9.   
Notwithstanding all that Opposition, which hath been made upon this account either by the Popes, or the Devil's Emissaries; maugre all the wiles, and stratagems; the Winds, and Waves of these implacable Enemies; the first endeavouring with subtle Sophistry to defer; the second wholly to make void the Saints recompense of Reward in everlasting Rest; yet this Anchor of our Hope, this Pillar of our Faith remains very sure, and steadfast on the Rock of our Salvation, the Lord Jesus Christ; against which the Gates of Hell are ne'er able to prevail; for, it is likewise ratified, and sealed by the Spirit of Promise, that is Faithful, and cannot Lie: For, even so saith the Spirit; from henceforth blessed are the Dead, which die in the Lord. Against this interpretation of the Text, there lies, I conceive, no probable exception; but what must rise from the signification of the word, singly considered; or, as it stands in relation to the Rest: The word, from henceforth, singly considered, and of itself, is much varied amongst the Latins by those particles A modo, Deinceps, confestim, Ind, Jam jam, and the like; all which denote this instant, or indivisible point of time; wherein the Soul departs from the Body; from henceforth, if the person dies in the Lord; with unfeigned Repentance for all his former sins, and with a lively Faith in Christ; he is presently blessed. It's true! The Reverend, Learned, and Pious Doctor Hammond hath well enough applied this place, and many more to those temporal Afflictions, which the Primitive Christians endured from Heathenish, Bloodthirsty Persecutors; as if the good Spirit of Grace moved with Compassion, foretold of those perilous times to come; and then pronounced them happiest, which endured to the end; or otherwise died first: But, for all that, he doth not exclude the future, and everlasting State of Bliss, or Misery: but rather supposeth it, as principally there intended and implied; for (to cite no more Evidence in so plain a Case) in his Paraphrase on the 2 Chap. of the Revel. 11 vers. To h●m that overcometh will I give to eat of the Tree of Life, which is in the midst of the Paradise of God; it is briefly said, he shall have deliverance here, and eternal Life hereafter: And again, upon those words in the 10th. Vers. of the same Chapter: Be thou faithful unto death, and I will give thee a Crown of Life; he gives you this Note, that however some Christians, in those dangerous times of Trials, and Temptations were overcome, and prevailed upon; to renounce their Faith and Professions, for the saving of their Lives; yet others, who continued constant, and faithful unto death, were plenteously requited with a Crown of Life; having received the honour of Martyrdom first, and then of never ceasing Bliss. Let us once more consider the word, as it stands in relation to the Rest; and than it cannot be so properly joined, in this manner, to the former part of the Text; I heard a Voice from Heaven, saying unto me— Writ from henceforth. As if the Subject, whereof the Spirit therein spoke, were some new piece of Doctrine, but just then brought into the World; for certainly, 'twas made known long before; even from the beginning, Almighty God having annexed Blessing, and Cursing; Life and Death, in Paradise itself, to the violation, or observance of his Laws; which Laws, and their Sanctions too, were engraved by Gods own Hand upon two Tables of Stone, to be duly promulged by Moses, and the Prophets: And, there is no doubt, but those holy Men of God under the Law; that spent their Lives in being faithful unto death, were accordingly blessed, in the promise of an eternal inheritance: But then, are Christians upon harder terms with God, than all their predecessors? Will the Sunshine of the Gospel prove more troublesome, and offensive, than all the dark shadows of the Law: Is the second Covenant, or Ministration of Grace, and Truth, of less advantage than was the first, which could work nothing but wrath, and condemnation? If the Souls of Christ's good, and faithful Servants do not reap the blessed fruits of their Labours, upon relinquishing their Bodies; and have their just Wages, according to their Works, in a repose, and rest with God; what could be the meaning of Saint Stephen's devout Ejaculation? When falling asleep, he cried, 
Acts 7.59.  Lord Jesus receive my Spirit. And, can we think St. Paul was much beside himself, when he desired earnestly to be dissolved, that he might be with Christ? Or, when he shown such servant zeal, for his being absent from the body, and present with the Lord? When he groaned so vehemently, to put off his earthly Tabernacle; for a building of God, an house not made with hands, 
2 Cor. 5.  eternal in the Heavens? Or lastly, shall we say, that Wise, and Learned Apostle was very much deceived in promising himself, at the time of his departure, a Crown of Righteousness; for that he had fought a good Fight; 
2 Tim. 4.7.8.  finished his Course, and kept the Faith? Nay, further yet; shall we dare to question Chri●s own words, Father into thy hands I commend my Spirit? 
Luk. 23.46.  And if not, is there any Cause at all to suspect his wo●d, and promise to the penitent Thief upon the Cross; Verily, I say unto thee, to day shalt thou be with me in Paradise? There be no Papists, I trow, so blasphemous, 
v. 43.  and irrational, as to deny Christ's humane Nature actual possession of bliss in Heaven, when he left his abode on Earth; having then fully conquered all the power, and malice of this present evil World; and victoriously triumphed over the Prince, and the Dominions of Darkness. For, they dare not presume, I think, to put our blessed Saviour in a worse Condition, than all their canonised Saints; which they religiously worship and adore as blessed Martyrs; and I am sure, his blood was infinitely more precious, and spoke far better things at the Thro●e of Grace; then a Campions, or a Garnets'; a Benedictines, or a Jesuits: neither again, is it probable on the other side, that such a Malefactor, as our Thief; who died, not for his Religion, or his Faith wrongfully; but justly for his evil deeds, worthy of death, should be reckoned above the common pitch of all true Christians: and yet, this very person was to be the same day with Christ in Paradise; having literally suffered with Christ; 
2 Tim. 2.1.  he was to reign with him too Latro primitiae Derclicto●um introducit: (asseriente Christo) in regnum ●●lorum: Ibi Latro locatur, ubi Lucifer corruit: non ad loca purgatoria, flammosque peccatorum Vltrices confitens destinatur, etc. Arnold Carnotens inter St. Cypr. Opera Oxonii Edit.  
And, if all true Members do run the same fortune as the head, in being either miserable, or happy: this Conclusion follows, both from a parity of Reason, and from example too, that whosoever goes forth of this world, with repentance towards God, and faith in our Lord Jesus Christ; and by consequence, in the true love, and favour of God; they are no sooner delivered from the burden of their flesh, then admitted into the joy of their Lord: For, we may further add, as testimonies to the truth of our position, the general consent of the most Orthodox Fathers in the Christian Church; by name Justin Martyr, St. Cyprian, St. Chrysostom, St. Ambrose, St. Austin, St. Jerom, and many more such men that were the glory of their times, famous in their Generations: who being dead, yet speak in those admirable works, that are now the living Monuments of their worth. Vid. Phil. mornaeum de Euchar. Lib. 3. cap. 9  
Besides, the distance between Earth and Heaven will not stand our Adversaries in any stead, or prejudice ourselves; because Man's rational Soul is an immaterial and spiritual Being; all whose natural Motions are not confined like Bodies, to the differences of time and place. But whether it is in or out of the Body; nevertheless it subsisteth, and moveth too, secundum se totam simul, & semel: all at once and in a moment. No question therefore, but those who die in the Lord, are actually Blessed: For, as no passable Reason can be given to the contrary from the specifical nature of the Soul itself; being yet capable of returning into God's hand again, as quick as ever it came out; so there is nothing on God's part, which may be reasonably said against it. His Power is no such Argument; for that is absolute still, and unlimited any more, then with his own good will: So that he which first gave the Soul by the might and power of his bare word, may so take it again, whensoever he shall please, and we need not fear the good will of our Heavenly Father, to give his obedient Children, the Kingdom prepared for them, from the beginning of the World. 
1 Cor. 6.20. Eph. 1.14.  For his infinite Goodness, Mercy, Love and Justice too, stand all of them engaged for instating of holy Souls in their purchased everlasting Habitations: For we truly suppose Divine Justice to be fully satisfied by that All-sufficient Sacrifice, which our Saviour made upon the Cross, for the Redemption of Mankind: If it were not so, than our Preaching would be vain; our Faith were also vain, we should be still in our Sins, without Hope, and without God in the World: But if divine Justice were duly satisfied, and when Christ made his Innocent soul an Offering for sin, by which means he perfected for ever them that are sanctified; certainly there now remains no more sacrifice nor any future satisfaction to be made for sin: for it is not possible with God, or any good and honest Men, to demand further satisfaction after all their Debts are paid: And St. Paul hath affirmed, that God in Christ hath forgiven us all our Trespasses; 
Colos. 2.13, 14.  blotting out the Hand writing that was against us, and hath tak●n it out of the way, nailing it unto his Cross: Moreover, it is not in man's power to satisfy God in any measure for the least offence, or violation of his Holiness, because the demerit of every sin is infinite; being a trespass against Almighty God, that is infinite in Goodness, and in Truth, in Righteousness and Holiness; of purer Eyes then to behold Evil, or lo●k upon our iniquities: 
Hab. 1.13.  but with Indignation and Wrath. For this cause, what man soever goeth hence without Repentance for his part; and forgiuness upon Gods, as he hath lived without Fear so shall he die without Favour, and void of remedy: for Purgatory flames will never extinguish those of Hell, where the Worm dyeth not, and the Fire is not quenched.  
The time would fail me to tell at large, how strangely the Papists have outstripped their forerunners, the Scribes and Pharisees; nay Pagans' themselves in folly, 'tis clear enough, how basely they have adulterated the pure Doctrine and Commandments of God, with filthy dross of their own absurd inventions Magisterially imposed on the credulous multitude, as Articles of their Creed, thus crucifying Christ afresh, and putting once more the Lord of Glory to Reproach and Blasphemy: Let it suffice in short that all the Doctrines which they have taught, and obtruded on the World concerning those imaginary pains of Purgatory, do make void in great measure Christ's real sufferings upon the Cross, their propitiatory sacrifice of the Mass, with Prayers and Oblations for Souls aggrieved with Purgatory torments, do very much diminish and vilify the price of our Saviour's Blood, and lastly pardons and indulgences for all Trespasses and Sins past, present and to come, granted mercinarily from the Pope's Chair, do throw down the Mercy-seat, and exalt the Man of sin to the Throne of God. All this Abomination of Desolation craftily brought into that Holy place, the Church or Temple of God, rightly weighed in the Balance of the Sanctuary, will prove lighter than Vanity, worse than nothing, full fraught with Falsehoods, Contradictions and Blasphemies against God, even to their denying the Lord that bought them, and the bringing down upon their own Heads very swift and sure destruction.  
That Vexata Questio, or Ball of Contention (I mean Christ's descent into Hell) stiffly bandied on all sides, without any final determination; whether it were only Virtual, as some Learned men would have it, or also personal, real, and local as others, may be well spared and let alone for once.  
'Tis enough to my purpose, that he which descended was the same that ascended, the man Christ Jesus, and that he was made perfect through sufferings, which in truth were all finished, when he bowed his Head and gave up the Ghost, For, he then led Captivity captive in a pompous Triumph, spoiling Principalities, and Powers, and making a show of them openly. And seeing now, that Christians are like faithful Soldiers, to follow the Captain of their Salvation, by treading in the same steps, at least in a spiritual sense, if they are made conformable to Christ in his death, by mortifying their sins, or crucifying their Flesh, with its Affections and Lusts, and also partake with him in the power of his Resurrection, by rising again to newness of Life, in a constant course of Grace and Holiness to their end, what shall hinder them from Ascending triumphantly to the same Kingdom and seat of Glory? For, be sure the Almighty God is more just and righteous, then to demand any thing more of sincere Converts, in requital for their Trespasses and Sins, than what Christ once paid; when he was delivered for all our offences, and was raised again for our justification. 
Rom. 4.25. Eccl. 9.10, 5.6.  To conclude the point, in this difficult case betwixt an offended God, and poor guilty Sinners: how can they possibly relieve either themselves or others; For there is no work, nor device, nor knowledge, nor wisdom in the Grave; whether then goest: therefore whatsoever thy hand findeth to do, be sedulous and careful in doing it with all thy might: 
2 Cor. 6.2. Jo. 9.4. Ps. 115.17  For the dead have no more a Reward; nor any more a portion for ever in any thing that is done under the Sun. But now is the accepted time, now is the day of Salvation; before Night cometh, when no man can work. For the dead praise not the Lord; neither any that go down into silence. To day then if you will hear the voice of God, and live; harden not your hearts; but repent in time, and return unto the Lord, with Oil in your Lamps before the doors are shut: 
Isa. 55.  Seek the Lord whilst be may be found, call upon him whilst he is near; Come now to Christ, in this time of Visitation; labouring and heavy laden, 
Mat. 11.29.  with broken contrite Hearts, and having on the clean Wedding garment, that is the Righteousness of Saints; that when the Bridegroom shall appear, ye may go into the Marriage Supper of the Lamb, and there take refreshment: or, find rest unto your Souls: For, those men who so live in the true faith and fear of God, shall die with comfort, and be really blessed in their end: Because, th●y shall rest from all their labours, 
Rom. 8.2.  being free both from the law of sin, and of death; which can have no more dominion over them: for the guilt of sin, as also the condemning power of the Law will be quite and clean abolished by the righteousness of Christ, 
Rev. 21.4.  which by faith is imputed unto them, and abundantly rewarded, as if it were their own. All tears will then be wiped from their eyes: there will be no more death, neither sorrow, nor crying, nor any more pain: for the righteous men are in peace at the last; being taken away from all Evil that is to come; either of Sin or Judgement: Death is then swallowed up in Victory; the powers of Hell are all vanquished and overcome, and albeit they cease from all their Labours; yet their works do follow them. For amongst their Acquaintance of all sorts; Enemy's or Friends; their Memories will survive their persons; and preserve the Fruits of their own hands, to praise them in the Gates: And, above all, God Almighty will then call to Remembrance all their good works; and recompense them for all their pains; with full wages, and above their deserts; in those Heavenly Mansions; where they shall for ever celebrate his holy Name with Hallilujahs, or Songs of Triumph, Honour, Praise and Glory, to Father, Son and Holy Ghost, one God World without end.  

ALthough I have already wearied your Attention with a tedious, very jejune Discourse, and may therefore presume on your forgiveness of the Sermon for want of its Application; Yet I will rather trespass more upon your patience, then expect your pardon: For however I am conscious of many Failings in this weak performance; yet I don't fear the Censure, nor seek the savour of this illnatured, captious World; but am sure of comfort and satisfaction to myself; in that I have done it in Obedience to some  Commands, with singleness of heart, as unto God, and out of good will to the vindication of the Truth.  
Everlasting Happiness, consisting in a full, immediate fruition of Almighty God, the Cause and Author of every good and perfect Gift; is a subject so very suitable, and pleasing to the natural desires, and propensities of our immortal Souls, that whoever stupidly neglect the Message, and like the deaf Adder, stop their dull Ears to those ravishing Charms, will prove themselves to be men of little understanding; nothing better, nay worse than the Beasts that perish: And because ordinary prudence will engage Men upon the use of those means, which appear most likely, for obtaining of their ends; whilst every one, at his departure out of this World, earnestly seeks for an Assurance of being ever Blessed in the next; I see no cause to fear a kind reception of wholesome Exhortations to the practice of a good life at present, so long as it is accounted a reviving Cordial at the hour of Death, and the day of Judgement: For I suppose, there is no man of sufficient sense and reason, to believe the Joys of Heaven, or the woeful conditions of damned Spirits in Hell; and is persuaded also, that both sorts are Eternally decreed by the most Righteous Judge of all the Earth, to be the certain Wages of all those good or evil Deeds which are transacted in the Flesh; but he could wish with all his heart, like Balaam, to die the death of the Righteous, and that his latter end may be like his. But alas! what can such faint wishes avail without answerable Endeavours in the progress of our Lives? For, whoever yet won the prize, before he set out upon the Race; or else, hath tired, and sluggishly thrown himself down upon the way? What Soldier yet hath gained the Victory with honour and good success, which hath not held out, and maintained the Fight unto the last? Now, that all Christians might happily finish the Race here set before us, and accomplish their designs in that Holy War; obtaining a Brabeum, or Crown of Righteousness for all their pains; and everlasting Rest after all their Travails in the ways of Holiness and Righteousness; the Scripture abounds with Precepts and Examples, Admonitions, Promises and Threats for that purpose: And seeing the Precepts of the Gospel seem difficult and grievous to the men of this World, that walk by sight more than Faith; and are sooner carried away with some Visible Example, then with any troublesome Commands; I cannot think of a readier way to beget their good liking to the Christian Precepts, then by giving them some instance of their practice; nor can I possibly remember for several years, a better Example, that what lies now before us.  
Wherefore, that we may take this Worthy persons Upright Life as a pattern for the well-framing of our own; I most humbly beseech your leave, to present some Lineaments thereof in this rude imperfect draught, such as it is; for want of a more skilful Hand, that would polish and complete the piece.  
If Hercules could be seen at full stature by the dimensions of his Foot; and Historians are not thought much the worse, for describing vast Empires, with all their Periods, in a few sheets; 'Tis hoped you'll pardon the Composer of these Lines, though very short of that ample subject, whereunto they do pretend; And also, that you will supply those defects you cannot choose but meet with, from your own better knowledge; or at least, with a charitable interpretation of his audacious, but well intended, enterprise: And, if you please to cast a favourable Eye, 'tis believed the full measure of a Man will soon appear in the Perspective-glass, that is here put into your hands.  
'Tis true? the person, whose Funeral we are come hither to celebrate, was enriched with many rare Accomplishments, not easy to be discerned by vulgar Eyes; and hardly to be matched by those of greater advantages and higher stations in the World; nor can they be set forth to their highest pitch, by those mean parts that have undertaken so difficult a task: For which cause they must needs appear like the Stars, twinkling, and obscure by reason of their distance; or like to the Sun itself, when it strikes the silly Gezar blind with too much Light: Nevertheless, we may chance make some Discoveries, by tracing out the course of his life in a few passages thereof; in regard both of Himself, his Neighbour, and his God.  
As for his own Person; his Body was of a temper and constitution most healthy, vigorous and active; the strength whereof was not so much the good effect of Nature, (though descended from the Loins of Honourable and Virtuous Ancestors) as the product of his better tempered Mind; which governed, as Queen Regent of that little World, and manfully subdued all his carnal Affections and Lusts; to move in their proper Sphere, and serve like Handmaidens unto Reason; The sensitive Appetites, that Beast with many Heads, could never so much prevail, as to dismount his Reason from the Saddle; or so ride the Man, as it often does in some others, till they become like Brutes for Intemperance and Lust. Now 'tis truly said, Animus cujusque, is est quisque; The Mind is indeed, and effect the man; because it is that alone which makes an essential difference betwixt him and the Beasts of the Field; which being void of Reason, do live and Act without knowledge, or discretion and are uncapable of Commendation or dispraise; which yet are indifferently due to Men, for that all their external operations, properly called Humane, are Voluntary and Free; proceeding from a Soul endued with Reason, to discern between things morally good and evil: proceed we therefore in this our Inquest, from the Cabinet unto the Jewel there contained; And, through this frail House or Tenement of Clay, take we notice what a noble Guest lodged once in such a despicable Cottage.  
Now, 'tis commonly known, that our Souls have two parts, or Faculties; that is, our Understandings and our Wills; with several Affections, inferior and subordinate thereunto: By the first of them we get the knowledge of Truth, to distinguish it from Falsehood; By the second we come to loath and abhor Evil and cleave to that which is Good: By the help of this familiar, yet necessary distinction, we go forward in our search; First for his Intellectuals; and afterwards for his Morals.  
According to these different Capacities, we may complete; and admire the Wisdom, the Goodness, and the Power of our infinite Creator; manifest in the production of Humane Souls, far excelling the fairest and best compacted Fabrics in the World: For in their primogenial State of Innocency, the parts thereof were set in such good order and Semetry throughout; so much beautified with Love and Unity between themselves; and so well fitted and prepared for injuries from others; that if we do not with Pythagoras, affirm them to be nothing else but Harmony; yet we may boldly say, the wise Master-Builder could be none but God; the prime Author of Peace, and the true Lover of Concord.  
Now, that we might guests the better at the pristine State of this goodly Building, by the Rubbish and Ruins that remains; that we may gain some little prospect of Man's native Honour and Glory; being not much lower than Blessed Angels; and somewhat like even to God himself; I cannot imagine a clearer instance, than what is now prostrate in our Eyes; An Object, which employs our present thoughts, and yet exceeds them too, doth exercise both our Tongues and Hearts at once; But is enough to make one blind with Grief, and the other dumb with Admiration; for in good earnest, here is a large Inventory to be drawn, of the choicest Goods that belong to Mortals; Goods, more precious than Rubies, and more to be desired then much fine Gold: For, when as all these Earthly things wax old and perish; the former will endure for ever, and continue like the Soul immortal.  
If then, you look after Wisdom, and good Understanding; Behold, there's the Man, Blessed with a good Fancy; with a ready quick Apprehension; a tenacious Memory; a sound and clear Judgement: These endowments are I confess natural, and infused at the same instant with our Souls, and are afterwards capable of improvement, according as they are employed; and you can't be ignorant of his great experience in Civil matters; having been exercised in the strangest varieties of Alterations, that ever happened in this Church and Kingdom.  
His natural parts were, no doubt, excellently good, that could bring forth such a plentiful Harvest as they did, with so little Cultivation; being studiously manured but a few years to the best Advantage; and that either with private Readins, and Contemplations, or with public Business: By the first means of knowledge he settled that Foundation, which nature laid; By the second, he finished the superstructure; that instilled the Principles of a Civil active Life; This made out the Demonstration; one of them caused no little skill in Books for that purpose; and the other begat in him an accurate knowledge and acquaintance with Men, even from the Peasant upwards to the Prince: In which respect, it may be truly said, Non diu fuit, sed diu vixit, his time was but short; not reaching by seven or eight years, the common period of Mankind; yet he lived more than some others of much greater Age: For, you can bear me witness, he took no pleasure to frustrate the designs of his being in the World; or of his God who placed him in it: he was not ignorant or forgetful of his manifold Obligations; neither would prove himself that unprofitable Servant, that should hid his Lords Talents in a Napkin; or misuse them to the service of his own Carnal pleasure, instead of his Creator: He sat not in his private Study like Cynical Diogenes in his Tub, gaping after Flies; impertinently busied about frivolous and unuseful Trifles of none at all, or very bad consequence; for Almighty God so prospered his Endeavours with laudable proficiency and success; that from the Schools in Cambridge, he proceeded successively to the Courts at Westminster: and after a while he was there called unto the Bar; not as a Criminal to make Answer for himself; but as an Advocate, which could plead the Cause for others: And in his latter days, from standing as a Pleader at the Bar, he served his Country with sitting as Justice on the Bench; for executing of Justice and Judgement in the Land; that he might relieve the Oppressed, Judge for the Fatherless and Widows in their distress; and see that such as were in need and necessity should have Right. For these and all other Civil Offices he was richly furnished, as with right understanding to discern; so likewise with a Mind and Will fervent in promoting of Godliness and Honesty.  
His Moral Virtues rooted in his Will and Affections were not inferior to those of his understanding; he was eminent for both, and surpassed in each most of his equals for other matters: The first prepared him for notable Achievements to the benefit of other folks; the second made him a true Friend or Benefactor to himself: For his Temperance and Moderation were commonly known of all men, that were not altogether ignorant of his person, or of his Conversation; he was no such Glutton to far deliciously, like him in the Gospel, every day; nor at any time to be overtaken with Excess; it being his good purpose rather to repair the necessary decays of Nature, then to beget more with indulging that evil Genius of Riot and Excess: He never sottishly mistook his Dining Room for a Temple, his common Table for an Altar, and himself to be the God, which he must needs adore and Worship; like some Gourmondizers, who feed themselves as Heathens do their Beasts, till they fall a Sacrifice to stench and Rottenness. No, no, he knew right well the true God, whom he diligently served; and thereupon used the good things of this World without injury to the Creature, himself or his bountiful Creator: His choice of Diet was not Superstitious; by counting it any part of his Religion; like the Pharisees of old, that were very precise and exact in some little things of no Moment: Nor was he curious, like some Epicures of our days who busy themselves exceedingly to please and caress their vicious Palates; Nourishing Diseases by the Remedies themselves; to the loss of their Health, and at last of their very Lives; For he seldom, or never would eat, or drink, but when 'twas Necessary and an Habitual Abstinence for 24 hours bred in him a nauseous dislike of those Meats, which other Men have made almost natural, by the contrary Custom.  
From his knowledge of the true God (whom he constantly worshipped with a great deal of Reverence, and Devotion both in public and in private) He took his measures of this Evil World; and then made the best use of it imaginable; not like a Proprietor, but a Steward; that waits patiently for his Lords coming; and hopes to give up his Account with joy.  
He may be thought to be of the same Opinion with Plato; esteeming his Body no better than a prison to the Soul: He therefore used it not for his Mansion, but his Inn; looking upon himself as a stranger in the Land; or like a wafering Man, which tarryeth but for a Night: Briefly, neither his Meat nor Drink, no, nor Sleep were at all superfluous, or exceeding the bounds of that Soberness which becometh Christians; For he never so clogged, and stupefied the Stomach and the Brain, as to become indisposed for Action; exemplifying the Truth of our Souls being one continued Act, whilst our Bodies are but the dull Engines to those nimble Spirits: And he thereby testified also, that man is to live here like the Israelites in the Desert; having no resting place, no continuing City, before he comes up to Canaan, the good Land of Promise: Upon this account, he virtuously contemned and slighted all the Pomps and Vanities of this fading sinful World; and learned with Saint Paul to count their temporary things not better than dung, in comparison to that life of Grace, which after all our Tribulations will end in Glory.  
Real Godliness, like Almighty God, the Spring and Fountain of it, is exhaustible, restless, and impatient of constraint; before it flows over with all imagninable Freedom, to enrich and beautify the Neighbouring Fields and Meadows: Thus we see the Clouds do liberally spend themselves in dropping fatness; both on the barren Hills and more fertile Valleys; the Rain makes no difference, and the Sun too sheds Light and Influence both on the Righteous and the Wicked, High and Low, Rich and Poor, one with another: And is it any way probable, that Man should be wonderfully made for himself alone? Can we think that ever infinite Wisdom ever intended, that he should live at his own pleasure, and so take his pastime, and sport himself upon Land, as the Leviathan doth at Sea; but much more unreasonably? to the Reproach of his being in the World; and in open defiance both of his own Conscience and his God? This Honourable Person here departed, was I am sure of another mind; more sensible of Gods undeserved Munificence, and more conscientious in making all possible returns of Gratitude in proportion to those engagements which accomplished his Blessings: His Godlike Soul was endued in good measure, with all the Virtues that could represent him once more in his Maker's Image: If you pause a while and impartially reflect on the former passages of his life; both in respect of himself, his Neighbour, and his God; I believe you'll readily acknowledge; that God was in him of a Truth: for he had learned of that grand Exemplar, his Lord and Master, to be meek and lowly of heart; full of Contentment in every Condition; choosing tranquillity of Mind, with a good Conscience void of all offence, both towards God and Man; before abundance of Wealth and Riches, Honours and Preferments with trouble and vexation of Spirit. He was sober, grave and temperate in all things; even amidst many powerful Temptations to the contrary Vices. He was obliged I suppose more than ordinary, To keep his Tongue from evil, and his Lips from uttering any thing of deceit and Guile: For you may remember, no corrupt Communication proceeded out of his Mouth; but only such manner of Discourse as would Minister grace or knowledge for his attentive Hearers: His familiar Conversation was affable, courteous, pleasant & facetious, both from scurrilous, or obscene Language, and also from a Stoical morose Taciturnity: He could seem angry sometimes, but still in imitation of his God rather with the faults than persons of Men, with due regard unto the Christian precept of being in Wrath, but without Sin: For Love and Charity that Bond of perfectness, commanded all his Passions; possessed his whole Soul, and crowned all other Virtues with good success: Being once Master of that most excellent spiritual Gift; exceeding both our Faith and Hope; he was truly Rich and Honourable too; these things were indeed his beloved inheritance; fairer in his Eyes then stately Buildings and large Manors; dearer unto him then many thousands of Gold and Silver; sweeter also than Honey and the Honey Comb: He seemed by the course of his life, to have taken Moses or much rather Christ, for an example in renouncing the good things in this World, and in suffering Evil; for he did always highly prise the Christians Ornament of a meek and quiet, and inoffensive Spirit; above all the glittering Honours and ensnaring Gaieties of an usurping Tyrant's Court; choosing rather to suffer Afflictions then to enjoy the pleasures of Sin for a season.  
Godliness with Contentment, he judged rightly to be the most real Gain, having the promise of this life, and of that which is to come, and it's therefore much greater and more lasting Riches, than all the Treasures in Egypt; and cannot be purchased with all the Gold of Opher.  
Thus he lived, and thus he died, in the true Faith of Christ; and in steadfast Hope of a good Reward in the Resurrection of the Just, for he is now made free from Sin; Death has no more Dominion over him; for that he hath fulfilled the Royal Law, by loving his Neighbour as himself; he frankly forgave his Enemies; and likewise, did the best he could for men of all sorts, whether Friends or Foes, without any distinction of Sects or Countries: In this charitable course he followed the precept and Example of his Master Jesus Christ, forgiving all men their Trespasses, either in words or deeds: For it was no part of his Religion or his practice, to repel injury with wrong; to resist and recompense evil for evil; he never so learned of Christ, as to retaliate and revenge himself otherwise, then by those harmless defensive weapons; a patiented silence and magnanimous contempt: His great proneness to pity and compassion, by forgiving other men their Trespasses produced in him remorse of Conscience, and hearty sorrow for his own; thus Charity began at home; demonstrating to the World, the soundness and sincerity of his heart, by the straight line of his Conversation. As the Sun being always one and the same Agent, produces very different effects: In like manner Charity bestows her Boons with one and the same hand; but in very different ways of Dispensation, according to the manifold Exigencies it meets with among the wretched Sons of miserable Men: It clothes the Naked, and provides Bread for the Hungry, and draws forth Water for those that are a thirst: But what? These are indeed very poor and ordinary pittances, taken up almost at every one's door: The Person whose Charity we commend would be very much disgraced by such trivial Encomiums. For his great Soul was brought up in the Schools of Liberal Arts and Virtues, for higher and more noble ends, for those worthy deeds, which do really deserve a choice Room in the Records and Annals of our Age.  
Now, 'tis not here to be dissembled, that when Faction acted her part in Masquerade and Sedition appeared in open field, under the specious pretences and colours of Religion; This Gentleman (than very young) was blown up, and incensed by evil men; who carried nothing but Laws, Liberty and Religion itself in their mouths, (craftily concealing Seditions, Tumults and War in their Hearts) to have an unfortunate share in that most infamous Rebellion: which as it cannot be excused, so neither would he himself desire to be any otherwise justified; then by declaring his own indignation, and by the Remonstrances of his Repentance: For which he did not tarry till he could not avoid the necessity, but very early had a true sense of, and sorrow for, his Crime; And these things as they proceeded to a confession of his shame and dereliction of the Vice, so they went forwards to the acquiring and practising (his whole life after) the contrary Virtues of Righteousness and Loyalty; fullfilling what the Scripture doth require of the true penitent, a remembering from whence he was fallen of doing his first Works: From hence he became a true Servant of God and the King, making what restitution he could for the Religion he had scandalised, and the wrongs he had done: so that it will be a vain question to ask whether his honour or his Soul be saved. For if the Tears of true Repentance mixed with a lively Faith in our Saviour's blood, will make a Lavium that will wash all throughly from our Wickedness, and cleanse us from our Sins: I am confident the crying sin of Rebellion, though to blood, will never be laid unto his charge: neither in this World, because he long since hearty repent of it; and received the Pardon of both Kings from their own Lips; nor in the next, because Almighty God, that is Gracious and Merciful, Pardoning iniquities, Transgressions and Sins, takes no pleasure in the Death of Sinners; but compassionately wishes, that he would return and live.  
This Loyal Converts true Repentance and remorse for that miscarriage was best of all expressed in the real change both of his Judgement and of his Life too: for being some years since with a person of Honour upon the day of the Martyrdom of our late Gracious Sovereign and having performed his part in the public service upon that very lamentable Occasion; towards Evening he was desired by that Honourable person to go shoot with him at Butts (an Exercise he much delighted in at other times): but the good Colonel replied instantly with no small regret— My Lord, it is your Happiness, that your Father and Family were engaged on the King's side; whereby you have not so much to answer for the Sin of this day: But for my part I look upon myself to have so great a sh●re in the guilt of it, that I can never take any pleasure on this day. The Colonel being desired by the same person, to read over Dr. nalson's and rushworth's Histories, and give him an account thereupon; He told his Lordship, That he found the first to be a very true, exact and faithful Historian; knowing many of those things he asserted to be true of his own knowledge; and that he had long looked upon those who managed the late War to be very bad Men, though he could not have imagined them so bad, as that Book evidently made them appear to have been: Then he added, that he was only sorry 'twas not his fortune to be a Member of the last Parliament, that he might have spoken what he knew of them, and probably have undeceived some honest Gentlemen.  
When his youthful and unruly passions were chastised, and brought under the command of Reason and Judgement confirmed by some years' Experience, he then perceived how much the Mask of Religion had been Hypocritically put on, till it was fit for nothing but only to be thrown by, he saw the greatest impieties that ever Christians committed, walking bare faced, and in the open Sun; Majesty was trod on by the vilest of people, and the pensive Hearts of all honest men were oppressed with fears of lamentable destructive consequents: Then, then doubtless, the same infinitely gracious God worked upon his Heart effectually to the full acknowledgement of the Truth; as he did on St. Paul at his Conversion to the Christian Faith. For, when his Majesty was trapand into the Isle of Wight, and marked out for a prey to Covetous, Proud and Ambitious, discontented Spirits, our Loyal Convert appeared like St. Paul again, zealous for preserving that Cause, which he did once endeavour to destroy: For, being in that Isle he secretly made known to the King the cruel Designs that were laid against his person, with a way that he contrived for his Majesty's making an Escape, the particulars of which Adventure will be set forth at large by authority, at the next Reprinting of the King's works. But in spite of all endeavours to rescue the King, the Church and State from ruin; these Barbarous Rebels were so prosperous in their wickedness, that his Gracious Majesty fell into the Hands of such wicked Men, whose tender Mercies were cruel even to Death, 
Prov. 12.10.  for not long after a Monstrous High Court of Justice judged and condemned their Lawful Sovereign; in whom alone was lodged the Right and Power of Life and Death by the known Laws and Customs of the Realm: so that perjury was added unto Murder, in their breaking those very Laws themselves, which those honest men had sworn to maintain: As if the body Politic were not able to subsist, but only by the loss of Innocent, pure and Royal Blood; As if neither Oaths, nor Laws were of any further use; but the world must be turned upside down overwhelmed once more with a Deluge of confusion.  
Now, that all hopes were lost, and sunk into Despair; Death standing ready for Execution of that Execrable Sentence; our Loyal Convert used all his interest with Fairfax, Cromwell, and other chief Officers, to prolong and put off the direful Execution of that unjust and unparalleled Judgement; that Majesty might be saved from perishing by the most vile and meanest of his People: For which end he fairly tendered the Names of several Peers in the nature of Hostages; that would have pawned their own Lives and Fortunes to serve the King. But those Devilish cunning Gamesters conceived it their safest policy to play out the Game, they began with Hypocritical shows for the Government, and Religion here established; until it were sure to conclude in utter Extirpation of the Royal Seed, and in a Fatal Catastrophe of Blood; striving to protect themselves from the Vengeance due for their past offences, by committing more. And though he failed of that Happy success in his Negotiation, which himself and good Men would have joyfully embraced; yet he procured for his own part this immortal Honour— That he was at least in good will a true Patron of his languishing, affl cted Country; a real hearty Servant both to Caesar and his God.  
As Christ the King of Glory will impute the good usage of his Disciples, as it were immediately conferred upon himself; so that a Cup of cold Water on that account shall not lose its Reward: So Christ's Vicegerent, in observance of his Master's Will; first granted this penitent a full pardon of all Misdemeanours whatsoever against his Government, or his Royal person; then graciously returned into his Bosom a shower of thanks for his many kind services towards his Friends that were in distress: viz. The Duke of Richmond, the Earl of Lindsey and others. The Commission which he took up rashly to serve the Parliament, being hurried thereunto partly by the importunities of some Familiars, partly by want of Judgement, and too much heat of Passion; which are the general infirmities of Youth; upon better advice, he laid fairly down; withstanding resolutely Cromwel's importunate offers of another; thus he quite left the Field, when he perceived it was nothing else but an Akeldama, or Field of true Christian Blood. Howbeit, he still maintained his interest with the King's Enemies, purposely to serve his Friends; in which very Charitable Service he spent most of those Evil days, getting some of the Royalists out of Prisons; and entering himself into Bonds, to keep others out of Chains and Fetters.  
When his Eldest Brothers whole Estate had been seized by the Parliament, which yet could find in him no fault at all worthy of such unrighteous deal; unless it were his Loyalty, Justice and Equity, Pity and Commiseration for a divided Kingdom, and a persecuted Church; ready both to be devoured of bloody Vipers in their own Breasts; though 'twas in his power to have dealt with his beloved Brother, as Jacob did with Esau; depriving him of his Birthright; either by Violence or Fraud, Yet he voluntarily chose the better part, more becoming a good Christian or a loving Brother, of one blood, and of the same Household of Faith. For he proved a brother most faithful in a time of need, and was highly concerned in the Restitution. Nor is that all—  
His imcomparable skill in Civil Affairs, joined with great integrity and uprightness of Heart, loving the Truth, and hating Covetousness; were Abilities enough to recommend him to many great Persons of Quality; (The Right Honourable Earl of Abingdons' Mother for one) which appointed him in their last Wills, a Trustee for their Estates, and a Guardian to their Children: As to the Noble forementioned Earl, he discharged himself with so much Honesty; that he would accept of nothing more than his labour for his pains; Travelling many times for the improvement of that Estate, with expenses upon his own: And God be thanked he saw the good end of all his Journeys, and the reward he most of all expected, in a just increase of Wealth and Riches, of Honour and Authority, of Wisdom, and all Heroic Virtues, that have made his Lordship more noble, or willing, shall I say, to promote the public peace and welfare of his Country. Our present most gracious King received a fair specimen of his Allegiance to the Crown from the pains he took at home, and abroad for his Majesty's Person, and his Kingdom's Restauration: 
Ireland.  And certainly, the King had no little confidence in his dextrous Wisdom, and sincerity, requisite for State-affairs; when he gave him a Commission for the settling of a Kingdom; and that extremely divided; as well in Religious, as in Secular concerns: and yet he managed that ambiguous, and important Office with so much prudence and equity; that he came off with Honour for himself, and gave general satisfaction to those persons whose interest were there involved.  
Our prospect hath been hitherto like that of Moses before the Israelites; wrapped up under the dark shades, and glimmering twilight of a Veil. It is now time that we draw the Curtain off, and change our Scene; though the Stage be still the same: we have only observed all this while, how this man of Renown hath acted his part in several changes on this unconstant Hypocritical World; and that first, in respect of himself; and then with relation towards his Neighbours, of all Ranks and Qualities: We come now to survey the more Heavenly part of his Life, to the very point of his Decease: Thus from the second Table of the Law promulged by Moses, and confirmed since by Christ himself; we go backwards in order to the first; from his Conversation with Men as to Civil matters; We pass on to the great business of Religion, with a special Reference to God.  
The whole sum and substance of Religion, as is contained in the received Articles and Constitutions of our Church, is made up of three general parts; namely Doctrine, Discipline, and Government. The First is the Formal object of our Christian Faith or Judgement; the rest gives us Rules for practice in the external Administrations of our Church. The Doctrine is for the most part unchangeable; and so far necessary to Salvation, that whosoever pertinaciously maintains any thing evidently repugnant, or contrary thereunto, stands therefore guilty of a damnable Heresy.  
Concerning the Discipline, and Government of our Church— It cannot be well remembered, without grief, and anguish of heart, what combustoins have been raised, what havoc hath been made upon that account, by a certain gang of schismatical, factious, highminded men: whose Religson tended plainly to Rebellion: whose godliness in truth was no more but interest and gain: whose faith so much cried up was only fanatic humour and conceit: and whose holy discipline allowed of Murder, sacrilege, and rapine, for meritorious and very godly deeds. These were the pious men, who brought in the Covenant, and the Directory from the North: like the wild Boar, and subtle Fox, to devour the Church, that Vine of Christ's own planting; both Root and Branch. Their innovations both in Church and State (no better than Extirpation itself) were brought on by the power of the Sword; and imposed in such unreasonable Terms, as will force all good Christians to renounce their Consciences, their King and even their God; or else to lose their Fortunes, their Liberties and their Lives. In this heideous and amazing juncture of Affairs; our conscientious good Man, (as I have heard from his own mouth) boldly refused the Covenant in plain Field, at the head of Sr. William waller's Army: Thus like little David, our valiant Champion defied great Goliath of Gath in the face of the Philistines; with undaunted courage and resolution for the God of Israel.  
The Stars 'tis very probable, were at that time very propitious, and fortunate in their Aspects: for thrice happy was the day, when he received like Saul, a light from Heaven for the Conviction of his Error, and acknowledgement of the Truth; and heard a voice from Heaven too, something like to that; Saul, Saul, why persecuteth thou me? Thereupon his illuminated Mind scattered those cheating Mists, that were cast before his tender Eyes, by the Jugglers of those times; and his understanding well informed wholly vanquished, and put irreversibly to flight all impeteous and juvinal passions; then he clearly discovered, how basely the Laws, Liberties, and Religion itself had been deceitfully worn, as a Cloak of Maliciousness, and all kind of Wickedness and Vice, all manner of impieties appearing like the Prince of Darkness; under the form of Godliness, and in the shape of an Angel of Light: He could plainly distinguish the Shrines from the Goddess Diana that was there enclosed; which our Silversmiths and Extortioners, had set up like those of Ephesus; and would have to be worshipped as their God: their Profaneness and Hypocrisies were noted with indignation just and reasonable; for he beheld Gods Holy Temple abominably profaned into an Exchange; the Law tuned a Pander to Sacrilege and Murder; Liberty loudly voiced up into Licentiousness; Religion took up as a Trade or Occupation; and God's House of Prayer made a Den, a Refuge for Theives and Robbers.  
The same God (whose Hand is not shortened, or Goodness abated; that he cannot, or will not save) plucked him at first as a Firebrand, out of those devouring Flames, that have justly fallen upon their Heads, who prepared them first of all for others: and the same infinite Goodness, and power have preserved him ever since, (what his Majesty, lamenting for his great loss, affirmed of him) a real, and true Convert. For in the latter part of this Life even to Death; he was a true Son of the Church; and a subject very dutiful to the King: for both in Opinion and Practice, he trod in the straight middle path; which the Church of England hath in all Respects very judiciously prescribed, neither inclining to the dissenting Sectaries upon this hand, nor to the Superstitious Papists upon that: he could not see Christ's beloved Spouse overlaid with a needless and unprofitable Dress; that would exhaust her vital Spirits with Excrementitious humours, nor stripped altogether Naked; that might expose her upon reproach & profanation, to the danger of her life.  
His Behaviour in time of Divine service, whether it were at Home or in the Church, was in all points conformable to the Rights and Customs that are established by the Laws; Humble, Devout and Pious; performing his part in all Offices with Reverence and Godly Fear; with all possible Meekness and Humility; both of Soul and Body.  
His Judgement concerning the Church of England, as it is now Legally settled, is fully delivered in his Last Will and Testament; wherein he professes the Doctrine to be pure and Canonical; the Discipline, Decent, and Agreeable to the same; And the Book of Common Prayer, he most hearty embraced, as the best Form of public Prayers, ever yet composed by Men; earnestly desiring that wheresoever he should happen to be buried; it might be done by that Book. I forbear any further mention of these things; being already prevented by the interposal of another Hand.  
The Religious and very necessary Duties of Prayer and Supplication, with thanksgiving unto God, he most carefully performed in all the Course of his Life, to the very Moment of his Expiration; when with great submission, he resigned up his Soul into God's merciful Hand who gave it; Bidding this World Adieu in those comfortable words; I am well, I am well: which words I believe he spoke in a joyous and thankful remembrance of our Saviour's Exit upon the Cross; who cried there, It is finished; then bowed his Head, and gave up the Ghost.  
Beloved in the Lord, you heard now this melancholy and gloomy Character of a Person greatly good, and generally beloved; a man after Gods own Heart; denying all ungodliness and worldly Lusts; to lead a Godly, Righteous and sober Life: A man that was Master of himself, and a good friend of all besides: A Father to the Fatherless; an Husband to the Widows: You have heard a description of a Primitive Christian, even in our late Antichristian days; one, Orthodox in his Faith; Regular and Conformable in his Practice: I have set before you the Portraiture of a Son; obedient and submissive to that spiritual Mother; the Church of Christ here established: of a Subject Loyal to his Prince; and above all things, of a Servant very just and faithful, sincere and constant with his God  
And seeing that your deceased Friend, hath so well fought the good fight; so finished his course and kept the Faith; your Tears now should be dried up with the Sunshine of joy and gladness; your Sighs and Groans be silenced with Hymns of praise and thanksgiving; for you must needs know, that immoderate sorrow for the Dead is against your own Reason, because it is in vain: 'tis against the Faith and Hope which you profess in the Resurrection of the Dead: Nay further; 'tis against that very Love, which you think to manifest by such unlikely means; for you seem to begrudg him that Felicity, which he partakes of with Christ in Glory: Lastly, 'tis against the Common Principles of Justice also; because, you seem desirous, even to rob God himself of those things which are his.  
What then remains upon your part? But that you Religiously keep the Memory of this Just Man, your dear friend; as a thing sacred, and precious in your sight; That you make your own Heart become his Monument; and your good life, his most legible and lasting Epitaph. That ye would embalm his Ashes with Practical Commemorations of his Virtues; and Enshrine those Relics in the Temples of your Hearts; not as Objects of your Adoration, but as Holy Charms and Exorcisms; for the casting out of those unclean Spirits, your Sins; and healing the diseases of your Souls: What Remains? But, that in the midst of all the Winds and Waves of this Troublesome, yet fading World; you take the course of his life, as the compass to steer out your own, That so passing through the straits of Repentance and self denial, Faith and Obedience, we might arrive with him at the Land of Promise, that Heavenly Jerusalem, where you shall be for ever Blessed in the Perpetual Rest and Joy of your Souls; through the Infinite Merits of Jesus Christ, the Righteous: To whom with the Father, and the Blessed Spirit, be rendered and ascribed all Honour, Praise and Glory, both now, and for evermore. Amen.   
FINIS.