A SERMON Preached at the FUNERAL Of the Reverend Mr THOMAS GOUGE, the 4th. of Novemb. 1681. At S. Anne's Blackfriars; With a brief account of his Life.  
By JOHN TILLOTSON, D. D. Dean of Canterbury, and Chaplain in Ordinary to His MAJESTY.  
LONDON, Printed by M. F. for Brabazon Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill, and William Rogers, at the Sun against S. Dunstan's Church in Fleetstreet, 1682.   

TO The Right Worshipful THE PRECEDENT, THE TREASURER, And the rest of the worthy Governors of the Hospital of Christ Church in LONDON.  
WHen upon the request of some of the Relations and Friends of the Reverend Mr. Gouge deceased, and, to speak the truth, in compliance with mine own inclination to do right to the memory of so good a man, and to set so great an Example in the view of all men, I had determined to make this Discourse public; I knew not where more fitly to address it than to yourselves who are the living pattern of the same Virtue, and the faithful dispensers and managers of one of the best and greatest Charities in the world: Especially since he had a particular relation to you, and was pleased for some years last passed, without any other consideration but that of Charity, to employ his constant pains in Catechising the poor children of your Hospital; wisely considering of how great consequence it was to this City, to have the foundations of Religion well laid in the tender years of so many persons as were afterwards to be planted there in several Professions; and from a true humility of mind, being ready to stoop to the meanest office and service, to do good.  
I have heard from an intimate Friend of his that he would sometimes with great pleasure say, that he had two Livings which he would not exchange for two of the greatest in England, meaning Wales and Christ's Hospital: Contrary to common account, he esteemed every advantage of being useful and serviceable to God and men a rich Benefice, and those his best Patrons and Benefactors, not who did him good, but who gave him the opportunity and means of doing it. To you therefore as his Patrons this Sermon doth of right belong, and to you I humbly dedicate it; heartily beseeching Almighty God, to raise up many by his example that may serve their generation according to the will of God, as he did. I am  
Your faithful and humble Servant Jo. Tillotson.   

A SERMON Preached at the Funeral of Mr THOMAS GOUGE, With a short account of his Life.  LUKE XX. 37, 38. Now that the dead are raised, ever Moses showed at the bush, when he calleth the Lord the God of Abraham, the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living: For all live to him. 
THE occasion of these words of our blessed Saviour was an Objection which the Sadduces made against the Resurrection, grounded upon a case which had sometimes happened among them, of a woman that had had seven brethren successively to her husbands. Upon which case they put this Question to our Saviour; whose wife of the seven shall this woman be at the Resurrection? That is, if men live in another world, how shall the controversy between these seven brethren be decided? for they all seem to have an equal claim to this woman, each of them having had her to his wife.  
This captious Question was not easy to be answered by the Pharisees, who fancied the enjoyments of the next life to be of the same kind with the sensual pleasures of this world, only greater and more durable. From which Tradition of the Jews concerning a sensual Paradise, Mahomet seems to have taken the pattern of his; as he did likewise many other things from the Jewish Traditions. Now upon this supposition, that in the next life there will be marrying and giving in marriage, it was a Question not easily satisfied, Whose wife of the seven this woman should then be?  
But our Saviour clearly avoids the whole force of it, by showing the different state of men in this world, and in the other. The children of this world (says he) marry, and are given in marriage; but they who shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage. And he does not barely and magisterially assert this Doctrine, but gives a plain and substantial Reason for it; because they cannot die any more. After men have lived a while in this world they are taken away by death, and therefore marriage is necessary to maintain a succession of mankind; but in the other world men shall become immortal and live for ever, and then the reason of marriage will wholly cease: For when men can die no more there will then be no need of any new supplies of mankind.  
Our Saviour having thus cleared himself of this Objection by taking away the ground and foundation of it, he produceth an Argument for the proof of the Resurrection, in the Words of my Text; Now that the dead are raised, Moses even showed at the bush, when he calleth the Lord the God of Abraham, the God of Isaac, and the God of Jacob, That is, when in one of his Books God is brought in speaking to him out of the bush, and calling himself by the Title of the God of Abraham, the God of Isaac, and the God of Jacob. From whence our Saviour infers the Resurrection, because God is not the God of the dead but of the living: For all live to him.  
My design from these Words is, to show the force and strength of this Argument which our Saviour urgeth for the proof of the Resurrection. In order whereunto I shall,  
First. Consider it as an Argument ad hominem, and show the fitness and force of it to convince those with whom our Saviour disputed.  
Secondly, I shall inquire, Whether it be more than an Argument ad hominem? And if it be, wherein the real and absolute force of it doth consist?  
And then, I shall apply this Doctrine of the Resurrection to the present Occasion.  
I. First. We will consider it as an Argument ad hominem, and show the fitness and force of it to convince those with whom our Saviour disputed. And this will appear if we carefully consider these four things.  
1. What our Saviour intended directly and immediately to prove by this Argument.  
2. The extraordinary veneration which the Jews in general had for the Writings of Moses, above any other Books of the Old Testament.  
3. The peculiar notion which the Jews had concerning the use of this Phrase or expression of God's being any ones God.  
4. The great respect which the Jews had for these three Fathers of their Nation, Abraham, Isaac and Jacob. For each of these make our Saviour's Argument more forcible against those with whom he disputed.  
First. We will consider what our Saviour intended directly and immediately to prove by this Argument. And that was this, That there is another state after this life, wherein men shall be happy or miserable according as they have lived in this world. And this doth not only suppose the immortality of the Soul, but forasmuch as the Body is an essential part of man doth by consequence infer the resurrection of the Body; because otherwise the man would not be happy or miserable in the other world. But I cannot see any sufficient ground to believe that our Saviour intended by this Argument directly and immediately to prove the resurrection of the Body, but only by consequence, and as it follows from the admission of a future state wherein men shall be rewarded or punished. For that Reason of our Saviour, that God is not a God of the dead but of the living, if it did directly prove the resurrection of the Body, it would prove that the Bodies of Abraham, Isaac and Jacob were raised to life again, at or before that time when God spoke to Moses and called himself the God of Abraham, Isaac and Jacob: But we do not believe this; and therefore ought not to suppose that it was the intention of our Saviour directly and immediately to prove the resurrection of the Body, but only (as I said before) a future state. And that this was all our Saviour intended will more plainly appear, if we consider what that Error of the Sadduces was which our Saviour here confutes. And Josephus, who very well understood the difference of the Sects among the Jews, and gives a particular account of them, makes not the least mention of any Controversy between the Pharisees and the Sadduces about the resurrection of the Body. All that he says, is this. That the Pharisees hold the immortality of the Soul, and that there are Rewards and Punishments in another world: But the Sadduces denied all this, and that there was any other state after this life. And this is the very same account with that which is given of them in the New Testament, ver. 27. of this Chap. The Sadduces who deny that there is any resurrection. The meaning of which is more fully declared, Acts 23. 8. The Sadduces say that there is no resurrection, neither angel nor spirit; but the Pharisees confess both. That is, the Sadduces denied that there was any other state of men after this life, and that there was any such thing as an immortal Spirit, either Angels, or the Souls of men surviving their Bodies. And, as Dr. Hammond hath judiciously observed, this is the true importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. a future or another state; unless in such Texts where the Context does restrain it to the raising again of the Body, or where some word that denotes the body, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is added to it.  
Secondly. The force of this Argument against those with whom our Saviour disputed will further appear, if we consider the great veneration which the Jews in general had for the Writings of Moses above any other Books of the Old Testament; which they (especially the Sadduces) looked upon only as Explications and Comments upon the Law of Moses: But they esteemed nothing as a necessary Article of Faith which had not some foundation in the Writings of Moses. And this seems to me to be the true Reason why our Saviour chose to confute them out of Moses, rather than any other part of the Old Testament: And not as many learned men have imagined, because the Sadduces did not receive any part of the Old Testament but only the five Books of Moses; so that it was in vain to argue against them out of any other. This I know hath been a general opinion, grounded I think upon the mistake of a passage in Josephus, who says the Sadduces only received the written Law. But if we carefully consider that passage, we shall find that Josephus doth not there oppose the Law to the other Books of the Old Testament, which were also written; but to Oral Tradition. For he says expressly, that the Sadduces only received the written Law, but the Pharisees, over and besides what was written, received the Oral which they call Tradition.  
I deny not but that in the later Prophets there are more express Texts for the proof of a future state, than any are to be found in the Books of Moses. As Daniel 12. 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And indeed it seems very plain that holy men among the Jews, towards the expiration of the Legal dispensation, had still clearer and more express apprehensions concerning a future state than are to be met with in the Writings of Moses, or of any of the Prophets.  
The Law given by Moses did suppose the Immortality of the Souls of men, and the expectation of another life after this, as Principles of Religion in some degree naturally known; but made no new and express Revelation of these things: Nor was there any occasion for it, the Law of Moses being a Political Law, not intended for the Government of mankind, but of one particular Nation; and therefore was established, as Political Laws are, upon temporal promises and threatenings; promising temporal prosperity to the observation of its precepts, and threatening the breach of them with temporal judgements and calamities.  
And this I take to be the true reason why arguments fetched from another world are so obscurely insisted upon under that Dispensation; not but that another life after this was always supposed, and was undoubtedly the hope and expectation of good men under the Law, but the clear discovery of it was reserved for the Times of the Messias. And therefore as those Times drew on, and the Sun of righteousness was nearer his rising, the shadows of the night began to be chased away, and men's apprehensions of a future state to clear up; so that in the time of the Maccabees good men spoke with more confidence and assurance of these things.  
It is likewise to be considered, that the temporal calamities and sufferings with which the Jews were almost continually harassed from the time of their Captivity had very much weaned good men from the consideration of temporal promises, and awakened their minds to the more serious thoughts of another world. It being natural to men when they are destitute of present comfort, to support themselves with the expectation of better things for the future, and as the Apostle to the Hebrews expresseth it, c. 6. v. 18. to fly for refuge to lay hold upon the hope that is before them, and to employ their reason to fortify themselves as well as they can in that persuasion.  
And this I doubt not was the true occasion of those clearer and riper apprehensions of good men concerning a future state, in those times of distress and persecution; it being very agreeable to the wisdom and goodness of the Divine Providence not to leave his People destitute of sufficient support▪ under great trials and sufferings: And nothing but the hopes of a better life could have born up the spirits of men under such cruel tortures. And of this we have a most remarkable Instance in the History of the seven Brethren in the Maccabees, who being cruelly tortured and put to death by Antiochus, do most expressly declare their confident expectation of a resurrection to a better life. To which History the Apostle certainly refers. Heb. 11. 35. when he says, others were tortured, not accepting deliverance, that they might obtain a better resurrection: where the word, which we render were tortured, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the very word used in the Maccabees to express the particular kind of torture used upon them; besides that being offered deliverance they most resolutely refused to accept of it, with this express declaration that they hoped for a resurrection to a better life.  
But to return to my purpose, notwithstanding there might be more clear and express Texts to this purpose in the ancient Prophets, yet our Saviour knowing how great a regard not only the Sadduces, but all the Jews had to the Authority of Moses, he thought fit to bring his proof of the resurrection out of his Writings, as that which was the most likely to convince them.  
Thirdly. If we consider further the peculiar Notion which the Jews had concerning the use of this phrase or expression of God's being any ones God. And that was this. That God is no where in Scripture said to be any one's God while he was alive. And therefore they tell us that while Isaac lived, God is not called the God of Isaac, but the fear of Isaac. As Gen. 31. 42. Except the God of Abraham and the fear of Isaac had been with me; and ver. 53. when Laban made a Covenant with Jacob, 'tis said that Laban did swear by the God of Abraham, and the God of Nahor, and the God of their Fathers, but Jacob swore by the fear of his father Isaac. I will not warrant this Observation to be good, because I certainly know it is not true. For God doth expressly call himself the God of Isaac, while Isaac was yet alive, Gen. 28. 13. I am the Lord God of Abraham thy father, and the God of Isaac. It is sufficient to my purpose, that this was a Notion anciently currant among the Jews. And therefore our Saviour's Argument from this Expression must be so much the stronger against them: For if the Souls of men be extinguished by death (as the Sadduces believed) what did it signify to Abraham, Isaac and Jacob to have God called their God after they were dead? But surely for God to be any one's God doth signify some great benefit and advantage; which yet (according to the notion which the Jews had of this Phrase) could not respect this life, because, according to them, God is not said to be any one's God till after he is dead: But it is thus said of Abraham, Isaac and Jacob after their death, and therefore our Saviour infers very strongly against them, that Abraham, Isaac and Jacob were not extinguished by death, but do still live somewhere: for God is not the God of the dead, but of the living. And then he adds by way of further explication, for all live to him. That is, though those good men who are departed this life, do not still live to us, here in this world, yet they live to God; and are with him.  
Fourthly. If we consider the great respect which the Jews had for those three Fathers of their Nation, Abraham, Isaac and Jacob. They had an extraordinary opinion of them, and esteemed nothing too great to be thought or said of them. And therefore we find that they looked upon it as a great arrogance for any man to assume any thing to himself that might seem to set him above Abraham, Isaac or Jacob. With what indignation did they fly upon our Saviour on this account? John 4. 12. Art thou greater than our father Jacob? and chap. 8. ver. 53. Art thou greater than our father Abraham: whom makest thou thyself? Now they who had so superstitious a veneration for them, would easily believe any thing of privilege to belong to them: so that our Saviour doth with great advantage instance in them, in favour of whom they would be inclined to extend the meaning of any promise to the utmost, and allow it to signify as much as the words could possibly bear. So that it is no wonder that the Text tells us that this Argument put the Sadduces to silence. They durst not attempt a thing so odious, as to go about to take away any thing of privilege from Abraham, Isaac and Jacob.  
And thus I have, as briefly as the matter would bear, endeavoured to show the fitness and force of this Argument to convince those with whom our Saviour disputed. I come now, in the  
II. Second place, to inquire Whether this be any more than an Argument ad hominem? And if it be, wherein the real and absolute force of it doth consist?  
I do not think it necessary to believe that every Argument used by our Saviour, or his Apostles, is absolutely and in itself conclusive. For an Argument which doth not really prove the thing in Question, may yet be a very good Argument ad hominem; and in some cases more convincing to him with whom we dispute than that which is a better Argument in itself. Now it is possible, that our Saviour's intention might not be to bring a conclusive proof of the Resurrection, but only to confute those who would needs be disputing with him. And to that purpose an Argument ad hominem, which proceeded upon grounds which they themselves could not deny, might be very proper and effectual. But although it be not necessary to believe, that this was more than an Argument ad hominem; yet it is the better to us, if it be absolutely and in itself conclusive of the thing in Question. And this I hope will sufficiently appear, if we consider these four things.  
1. That for God to be any one's God doth signify some very extraordinary blessing and happiness, to those persons of whom this is said.  
2. If we consider the eminent faith and obedience of the persons to whom this promise is made.  
3. Their condition in this world.  
4. The general importance of this promise, abstracting from the persons particularly specified and named in it, Abraham, Isaac and Jacob.  
First. If we consider, that for God to be any one's God doth signify some very extraordinary blessing and happiness to those persons of whom this is said. It is a big word for God to declare himself to be any one's God: and the least we can imagine to be meant by it, is that God will in an extraordinary manner employ his power and wisdom to do him good: that he will concern himself more for the happiness of those whose God he declares himself to be, than for others.  
Secondly. If we consider the eminent faith and obedience of Abraham, Isaac and Jacob. Abraham left his Country in obedience to God, not knowing whither he was to go. And, which was one of the most unparallelled and strange instances of faith and obedience that can almost be imagined, he was willing to have sacrificed his only Son at the command of God. Isaac and Jacob were also very good men, and devout worshippers of the true God, when almost the whole world was sunk into Idolatry and all manner of impiety. Now what can we imagine, but that the good God did design some extraordinary reward to such faithful servants of his? especially if we consider, that he intended this gracious declaration of his concerning them, for a standing encouragement to all those who in after Ages should follow the faith and tread in the steps of Abraham, Isaac and Jacob.  
Thirdly. If we consider the condition of Abraham, Isaac and Jacob in this world. The Scripture tells us, that they were pilgrims and strangers upon the earth; had no fixed and settled habitation, but were forced to wander from one Kingdom and Country to another: that they were exposed to many hazards and difficulties, to great troubles and afflictions in this world; so that there was no such peculiar happiness befell them in this life above the common rate of men, as may seem to fill up the big words of this promise, that God would be their God. For so far as the Scripture History informs us, and further we cannot know of this matter, Esau was as prosperous as Jacob; and Jacob had a great many more troubles and afflictions in this life than Esau had. But surely when God calls himself the God of Abraham, Isaac and Jacob, this signifies that God intended some very peculiar blessing and advantage to them above others: which seeing they did not enjoy in this world, it is very reasonable to believe that one time or other this gracious declaration and promise of God was made good to them.  
And therefore the Apostle to the Hebrews, chap. 11. from this very expression, of God's being said to be the God of Abraham and others, argues that some extraordinary happiness was reserved for them in another world: and that upon this very ground I am now speaking of, namely, because the condition of Abraham, and some others, was not such in this world as might seem to answer the fullness of this promise. All these, says he, died in the faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims upon the earth. From whence he reason's very strongly that these good men might reasonably expect something better than any thing that had befallen them in this world. For they, says he, that say such things declare plainly that they seek a Country; which at the 16. verse he calls a better Country, that is a heavenly. They that say such things, that is, they who acknowledge themselves to be strangers and pilgrims in the earth, and yet pretend that God hath promised to be their God, declare plainly that they expect some reward beyond this life. From all which he concludes, Wherefore God is not ashamed to be called their God, because he hath prepared for them a City: Intimating that if no happiness had remained for these good men in another world, this promise of God's being their God, would shamefully have fallen short of what it seemed to import, viz. some extraordinary reward and blessing worthy of God to bestow; something more certain and lasting than any of the enjoyments of this world: which since God had abundantly performed to them in the happiness of another life, his promise to them was made good to the full, and he needed not be ashamed to be called their God. But if nothing beyond this life had been reserved for them, that Saying of old Jacob towards the conclusion of his life, few and evil have the days of the years of my life been, would have been an eternal reflection upon the truth and faithfulness of Him who had so often called himself the God of Jacob.  
But now, because to all this it may be said, that this Promise seems to have been made good to Abraham, Isaac and Jacob, in this world: For was not God the God of Abraham, Isaac and Jacob when he took such a particular and extraordinary care of them, and protected them from the manifold dangers they were exposed to by such a special and immediate providence, suffering no one to do them harm, but rebuking even Kings for their sakes? Was not he Abraham's God, when he blest him so miraculously with a Son in his old age, and with so considerable an estate to leave to him? Was not that Saying of Jacob a great acknowledgement of the gracious providence of God towards him, with my staff passed I over this Jordan, and now I am become two bands? And though it must needs be a very cutting affliction to him to lose his Son Joseph, as he thought he had done, yet that was more than recompensed to him in Joseph's strange advancement in Egypt, whereby God put into his hands the opportunity of saving his Father and his whole Family alive. And was not God the God of Abraham, Isaac and Jacob, in making them Fathers of so numerous an offspring, as afterwards became a great Nation: and in giving them a fruitful Land, and bringing them to the quiet possession of it by such a series of wonderful Miracles? what need then is there of extending this promise to another world? doth it not seem abundantly made good in those great blessings which God bestowed upon them whilst they lived, and afterwards upon their posterity, in this world? And does not this agree well enough with the first and most obvious sense of these words, I am the God of Abraham, Isaac and Jacob, that is, I am he that was their God while they were alive, and am still the God of their posterity for their sakes? I say, because the three former Considerations are liable to this Objection, which seems wholly to take off the force of this Argument; therefore for the full clearing of this matter, I will add one consideration more.  
Fourthly then, we will consider the general importance of this Promise, abstracting from the particular persons specified and named in it, viz. Abraham, Isaac and Jacob; and that is, that God will make a wide and plain difference between good and bad men; he will be so the God of good men as he is not of the wicked; and some time or other put every good man into a better and happier condition than any wicked man: so that the general importance of this promise is finally resolved into the equity and justice of the Divine Providence.  
And unless we suppose another life after this, it will certainly be very hard, and I think impossible, to reconcile the History of the Old Testament, and the common appearances of things in this world, with the justice and goodness of God's Providence.  
It cannot be denied, but that Abraham, Isaac and Jacob, and several good men in the Old Testament, had many signal Testimonies of the Divine favour vouchsafed to them in this world: But we read likewise of several wicked men, that had as large a share of temporal blessings. It is very true that Abraham, Isaac and Jacob had great estates, and were petty Princes: But Pharaoh was a mighty Prince in comparison of them; and the Kingdom of Egypt, which probably was the first and chief seat of Idolatry, was at the same time one of the most potent and flourishing Kingdoms in the world; and was blest with a prodigious plenty, whereby they were furnished with store of corn, when good Jacob and his Family had like to have perished by famine. 'Tis true, Joseph was advanced to great power in Egypt, and thereby had the opportunity of saving his Father's house, by settling them, and feeding them in Egypt: But than it is to be considered again, that this cost them very dear, and their coming thither was the occasion of a long and cruel bondage to Jacob's posterity; so that we see that these good men had no such blessings, but what were common with them to many others that were wicked: and the blessings which God bestowed upon them had great abatements by the intermixture of many and sore afflictions.  
It seems then, upon the whole matter, to be very plain, that the Providences of God in this world towards good men are so contrived, that it may sufficiently appear, to those who wisely consider the works of God, that they are not neglected by him; and yet that these outward blessings are so promiscuously dispensed, that no man can certainly be concluded to be a good man from any happiness he enjoys in this life: And the prosperity of good men is usually on purpose so shadowed and mixed with afflictions, as may justly raise their hopes to the expectation of a more perfect happiness and better reward than any they meet with in this world.  
And is so, than the general importance of this Promise, that God will be the God of good men, must necessarily signify something beyond this world: Because in this world there is not that clear difference universally made between good and bad men which the justice of the Divine Providence doth require, and which seems to be intended in the general sense of this Promise. For if this Promise (though personally made to Abraham, Isaac and Jacob) be intended, as the Scripture tells us it was, for a standing encouragement to good men in all Ages, than it still contains in it this general Truth, that God will some time or other plentifully reward every good man, that is, he will do something far better for him than for any wicked man: But it is impossible to reconcile this sense of it with the course of God's Providence, and with the History of the Bible.  
And to make this out fully and at once, I will only produce that single Instance of Abel and Cain. Abel offered to God a more excellent sacrifice than Cain, and he had this testimony, that he pleased God; which was in effect to declare, that God was the God of Abel and not of Cain; so that by virtue of the general importance of this Promise, it might justly be expected that Abel's condition should have been much better than Cain's: But if there be no happiness after this life, Abel's was evidently much worse. For upon this very account, that he pleased God better he was killed by Cain, who had offered to God a slight and contemptuous offering. And Cain lived a long time after, and grew great, and built Cities. Now supposing there were no other life after this, this must have been a most horrible Example to all Ages, from the beginning of the world to the end of it, and have made men for ever afraid to please God upon such hard terms; when they were sure of no other reward for so doing, but to be oppressed and slain by the hands of the wicked. So that if this were really the Case, it would puzzle all the Wit and Reason of mankind to vindicate the equity and justice of the Divine Providence, and to rescue it out of the hands of this terrible Objection.  
And thus I have as briefly as I could, endeavoured to clear to you the force of this Argument used by our Saviour for the Proof of the Resurrection. And have the longer insisted upon it, because at first appearance it seems to be but a very obscure and remote Argument: And yet so much the more necessary to be cleared, because this in all probability was that very Text upon which the Jews in our Saviour's time grounded their belief of a future state, in opposition to the error of the Sadduces; and which they called by way of eminency the promise made of God unto the Fathers. As will plainly appear, if we consider what S. Paul says to this purpose, when he appeals so often to the Pharisees for his agreement with them in this Article of the Resurrection, and likewise in the ground of it from the promise made of God unto the fathers. Acts 24. 14, 15. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my Fathers, believing all things which are written in the Law and the Prophets; and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead. From whence it is clear, that they both grounded their hope of the resurrection upon something written in the Law and the Prophets; and what that was he expresseth more particularly c. 26. v. 6, 7. And now stand, and am judged for the hope of the promise made of God unto our Fathers; unto which promise our twelve Tribes, instantly serving God day and night, hope to come. By the promise made of God unto the Fathers he means some promise made by God to Abraham, Isaac and Jacob; for so S. Luke more than once, in this History of the Acts, explains this phrase of the God of their Fathers, Acts 3. 13. The God of Abraham, and of Isaac, and of Jacob, the God of our Fathers; and c. 7. v. 32. I am the God of thy Fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Now what was the great and famous Promise which God made to Abraham, Isaac and Jacob? was it not this of being their God? So that it was this very Promise upon which S. Paul tells us the Jews grounded their hope of a future state, because they understood it necessarily to signify some blessing and happiness beyond this life.  
And now having, I hope, sufficiently cleared this matter, I shall make some improvement of this Doctrine of a future state, and that, to these three purposes.  
1. To raise our minds above this world and the enjoyments of this present life. Were but men thoroughly convinced of this plain and certain Truth, that there is a vast difference between Time and Eternity, between a few years and everlasting Ages: would we but represent to ourselves what thoughts and apprehensions dying persons have of this world; how vain and empty a thing it appears to them, how like a pageant and a shadow it looks as it passeth away from them: methinks none of these things could be a sufficient temptation to any man to forget God and his Soul; but, notwithstanding all the delights and pleasures of sense, we should be strangely intent upon the concernments of another world, and almost wholly taken up with the thoughts of that vast Eternity which we are ready to launch into. For what is there in this world, this waste and howling wilderness, this rude and barbarous Country which we are but to pass through, which should detain our affections here, and take up our thoughts from our everlasting habitation; from that better and that heavenly Country, where we hope to live and be happy for ever?  
If we settle our affections upon the enjoyments of this present Life, so as to be extremely pleased and transported with them, and to say in our hearts, It is good for us to be here; if we be excessively grieved or discontented for the want or loss of them, and if we look upon our present state in this world any otherwise than as a preparation and passage to a better life, it is a sign that our faith and hope of the happiness of another life is but very weak and faint, and that we do not heartily and in good earnest believe what we pretend to do concerning these things. For did we steadfastly believe and were thoroughly persuaded of what our Religion so plainly declares to us concerning the unspeakable and endless happiness of good men in another world, our affections would sit more loose to this world, and our hopes would raise our hearts as much above these present and sensible things as the heavens are high above the earth; we should value nothing here below, but as it serves for our present support and passage, or may be made a means to secure and increase our future felicity.  
2. The consideration of another Life should quicken our preparation for that blessed state which remains for us in the other world. This Life is a state of probation and trial. This world is God's school, where immortal spirits clothed with flesh are trained and bred up for eternity. And then certainly it is not an indifferent thing and a matter of slight concernment to us, how we live and demean ourselves in this world: whether we indulge ourselves in ungodliness and worldly lusts, or live soberly, and righteously, and godly in this present world: No; it is a matter of infinite moment, as much as our souls and all eternity are worth. Let us not deceive ourselves; for as we sow so shall we reap: If we sow to the flesh, we shall of the flesh reap corruption; but if we sow to the spirit, we shall of the spirit reap everlasting life. Light is sown for the righteous, and gladness for the upright in heart. The righteous hath hopes in his death. Mark the perfect man, and behold the upright, for the end of that man is peace. But the ungodly are not so: whoever hath lived a wicked and vicious life feels strange throws and pangs in his conscience when he comes to be cast upon a sick bed. The wicked is like the troubled sea (saith the Prophet) when it cannot rest; full of trouble and confusion, especially in a dying hour. It is death to such a man to look back upon his life, and a hell to him to think of eternity. When his guilty and trembling Soul is ready to leave his Body, and just stepping into the other world, what horror and amazement do then seize upon him? what a rage doth such a man feel in his breast, when he seriously considers, that he hath been so great a fool as for the false and imperfect pleasure of a few days to make himself miserable for ever?  
3. Let the consideration of that unspeakable Reward which God hath promised to good men at the Resurrection, encourage us to obedience and a holy life. We serve a great Prince who is able to promote us to honour; a most gracious master who will not let the least service we do for him pass unrewarded. This is the Inference which the Apostle makes from his large discourse of the Doctrine of the Resurrection, 1 Cor. 15. 58. Wherefore, my beloved brethren, be ye steadfast and unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour shall not be in vain in the Lord. Nothing will make death more welcome to us than a constant course of service and obedience to God. Sleep, saith Solomon, is sweet to the labouring man: so after a great diligence and industry in working out our own salvation, and (as it is said of David) serving our generation according to the will of God, how pleasant will it be to fall asleep? And as an useful and well-spent life will make our death to be sweet, so our resurrection to be glorious. Whatever acts of piety we do to God, or of charity to men; whatever we lay out upon the poor and afflicted and necessitous, will all be considered by God in the day of recompenses, and most plentifully rewarded to us.  
And surely no consideration ought to be more prevalent to persuade us to alms deeds and charity to the poor, than that of a resurrection to another life. Besides the promises of this life which are made to works of charity, and there is not any grace or virtue whatsoever, which hath so many and so great promises of temporal blessings made to it in Scripture as this grace of charity; I say, besides the promises of this Life, the great promise of eternal Life is in Scripture in a more especial manner entailed upon it. Luke 12. 33. Give alms, saith our Saviour, provide yourselves bags which wax not old, a treasure in the heavens that faileth not, and c. 16. v. 9 make to yourselves friends of the mammon of unrighteousness, that when ye shall fail they may receive you into everlasting habitations. And 1 Tim. 6. 17, 18, 19 Charge them that are rich in this world, that they be not high minded, etc. that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our Translation renders foundation according to the common use of it, seems in this place to have a more peculiar notion, and to signify the security that is given by a pledge, or by an instrument or obligation of contract for the performance of Covenants. For besides that the phrase of laying up in store, or treasuring up a foundation, seems to be a very odd jumbling of metaphors; this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost necessarily requires this notion as it is used by the same Apostle, in his second Epistle to Timothy, chap. 2. ver. 19 where it is said, the foundation of God stands sure, having this seal, etc. a seal being very improper to strengthen a foundation, but very fit to confirm a Covenant. And then surely it ought to be rendered, the Covenant of God remains firm, having this seal. And so likewise in the forementioned Text, the sense will be much more easy and currant if we render it thus, treasuring up, or providing for themselves a good security or pledge against the time to come; I add pledge, because that anciently was the common way of security for things lent: besides that the Apostle seems plainly to allude to that passage, Tobit, 4. 8, 9 If thou hast abundance, give alms accordingly, &c. for thou layest up a good treasure for thyself against the day of necessity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thou treasurest up for thyself a good pledge; to which this of the Apostle exactly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, treasuring up, or providing for themselves a good pledge or security, etc. the sense however is plain, that the charity of Alms is one of the best ways of securing our future happiness.  
And yet further to encourage us to abound in works of charity, the Scripture tells us that proportionably to the degrees of our charity shall be the degrees of our reward; upon this consideration the Apostle exhorts the Corinthians to be liberal in their charity, 2 Cor. 9 6. he that soweth sparingly shall reap sparingly, but he that soweth bountifully shall reap bountifully. So that whatever we lay out in this kind is to the greatest advantage, and upon the best security; two considerations which use to be very prevalent with rich men to lay out their money.  
We certainly do it to the greatest advantage; because God will consider the very smallest thing that any of us do in this kind. He that shall give so much as a cup of cold water to a disciple, in the name of a disciple, shall not lose his reward; these last words, shall not lose his reward, are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signify much more than they seem to speak, viz. that he shall have a very great reward, infinitely beyond the value of what he hath done.  
And we do it likewise upon the best security; so Solomon assures us, Prov. 19 17. He that hath pity upon the poor dareth to the Lord, and that which he hath given will he pay him again: and we may be confident of our security where God is surety; nay, he tells us that in this case he looks upon himself as principal, and that whatever we do in ways of mercy and charity to the poor he takes as done to himself. So our Lord hath told us, Matt. 2. 5. 40. and we shall hear the same from him again out of his own mouth when he shall appear in his Majesty to judge the World, Then the King shall answer, and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.  
And on the other side, the Scripture no where passeth a more severe doom upon any sort of persons, than upon those who have no bowels of compassion towards their brethren in distress. That is a fearful sentence indeed, which the Apostle pronounceth upon such persons, Jam. 2. 13. He shall have judgement without mercy that hath showed no mercy. And this our Saviour represents to us in a most solemn manner, in that lively description which he makes of the Judgement of the great Day, Matt. 25. 31. etc. When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth the sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on the right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you, before the foundation of the world: For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall He say also unto them on the left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels: For I was an hungered, and ye gave me no meat, etc. And these shall go away into everlasting punishment; but the righteous into life eternal. And if this be, as most certainly it is, a true and proper representation of the process of that Day, than the great matter of enquiry will be, What works of charity and mercy have been done or neglected by us, and accordingly a Sentence of eternal happiness, or misery, will be passed upon us: I was hungry, did ye feed me or did ye not? I was naked, did ye cloth me or did ye not? I was sick and in prison, did ye visit me or did ye not? Not but that all the good or evil of our lives, in what kind soever, shall then be brought to account; But that our Saviour did choose to instance particularly, and only in things of this nature, should methinks make a mighty impression upon us, and be a powerful consideration to oblige us to have a very peculiar regard to works of mercy and charity, and to make sure to abound in this Grace; that when we shall appear before the great Judge of the World we may find that mercy from Him which we have showed to others, and which we shall all undoubtedly stand in need of in that Day.  
And among all our acts of charity, those which are done upon least probability and foresight of their meeting with any recompense in this world, either by way of real requital or of fame and reputation, as they are of all other most acceptable to God, so they will certainly have the most ample reward in another world. So our Lord hath assured us, and accordingly adviseth us, Luke 14. 12, 13, 14. When thou makest a feast invite not the rich, because they will recompense thee again: but call the poor, the maimed, the lame and the blind, for they cannot recompense thee, but thou shalt be recompensed at the resurrection of the just. If we be Religious for worldly ends, and serve God, and do good to men, only in contemplation of some temporal advantage, we take up with present payment, and cut ourselves short of our future reward: of such, saith our Lord, verily I say unto you, they have their reward; they are their own security, and have taken care to satisfy themselves, and therefore are to expect nothing from God. But let us who call ourselves Christians do something for God, for which we have no hopes to be recompensed in this world; that we may show that we trust God and take his word, and dare venture upon the security of the next world and that recompense which shall be made at the resurrection of the just.  
And how great and glorious that shall be, our Saviour tells us immediately before my Text. They that shall be accounted worthy to obtain that world, and the resurrection from the dead, they can die no more, but they are equal to the Angels, and are the children of God, being the children of the resurrection.  
If then we be heirs of such glorious hopes, and believe that he who is the God of Abraham, Isaac, and Jacob, will also be our God; let us live as it becomes the Candidates of heaven, and the children of the resurrection, and such as verily believe another life after this, and hope one day to sit down with Abraham, Isaac and Jacob, in the Kingdom of God.  
And now that I have represented to you what encouragement there is to well-doing, and particularly to works of Charity, from the consideration of the blessed reward we shall certainly meet with at the Resurrection of the just: I shall crave your patience a little longer, whilst I propose to you one of the fairest Examples of this kind which either this or perhaps any other Age could easily present us withal: I mean our deceased Brother to whom we are now paying our last solemn respects, the Reverend Mr. THOMAS GOUGE; the worthy Son of a reverend and learned Divine of this City, Dr. William Gouge, who was Minister of this Parish of Black Friars six and forty years; he died in 1653. and still lives in the memory of many here present.  
I must confess, that I am no friend to Funeral Panegyrics, where there is nothing of extraordinary worth and merit in the party commended to give occasion and foundation for them: In such cases, as praises are not due to the dead, so they may be of ill consequence to the living; not only by bringing those of our Profession that make a practice of it under the suspicion of officious and mercenary flattery, but likewise by encouraging men to hope that they also may be well spoken of, and even Sainted when they are dead, though they should have done little or no good in their life: But yet on the other hand, to commend those excellent Persons the virtues of whose lives have been bright and exemplary, is not only a piece of justice due to the dead, but an act of great charity to the living, setting a pattern of well-doing before our eyes, very apt and powerful to incite and encourage us to go and do likewise.  
Upon both these considerations, first to do right to the memory of so good a man, and then in hopes that the example may prove fruitful and have a considerable effect upon others to beget the like goodness and charity in them, I shall endeavour, in as narrow a compass as may be, to give you the just character of this truly pious and charitable Man, and by setting his life in a true light to recommend with all the advantage I can so excellent a pattern to your imitation.  
He was born at Bow near Stratford in the County of Midlesex the 19th. day of September 1605. He was bred at Eton School, and from thence chosen to King's College in Cambridge being about 20 years of Age, in the year 1626. After he had finished the course of his studies, and taken his Degrees, he left the University and his Fellowship, being presented to the Living of Colsden near Croyden in Surrey, where he continued about 2 or 3 years; and from thence was removed to S. Sepulchers in London, in the year 1638. and the year after thinking fit to change his condition matched into a very worthy and ancient Family, marrying one of the Daughters of Sir Robert Darcy.  
Being thus settled in this large and populous Parish, he did with great solicitude and pains discharge all the parts of a vigilant and faithful Minister, for about the space of 24 years. For besides his constant and weekly labour of preaching, he was very diligent and charitable in visiting the sick, and ministering not only spiritual counsel and comfort to them, but likewise liberal relief to the wants and necessities of those that were poor and destitute of means to help themselves in that condition. He did also every morning throughout the year Catechise in the Church, especially the poorer sort who were generally most ignorant; and to encourage them to come thither to be instructed by him he did once a week distribute money among them, not upon a certain day, but changing it on purpose as he thought good, that he might thereby oblige them to be constantly present: These were chiefly the more aged poor who being past labour had leisure enough to attend upon this exercise. As for the other sort of poor who were able to work for their living, he set them at work upon his own charge, buying Flax and Hemp for them to spin, and what they spun he took off their hands paying them for their work, and then got it wrought into Cloth, and sold it as he could, chiefly among his friends, himself bearing the whole loss. And this was a very wise and well chosen way of charity, and in the good effect of it a much greater charity than if he had given these very persons freely and for nothing so much as they earned by their work; because by this means he took many off from begging, and thereby rescued them at once from two of the most dangerous temptations of this world, Idleness and Poverty; and by degrees reclaimed them to a virtuous and industrious course of life, which enabled them afterwards to live without being beholden to the charity of others.  
And this course so happily devised and begun by Mr. Gouge in his own Parish, was I think that which gave the first hint to that worthy and useful Citizen Mr. Thomas Firmin of a much larger design, which hath been prosecuted by him for some years with that vigour and good success in this City, that many hundreds of poor Children, and others who lived idle before, unprofitable both to themselves and the public, are continually maintained at work and taught to earn their own livelihood much in the same way: He being, by the generous assistance and charity of many worthy and well-disposed Persons of all ranks, enabled to bear the unavoidable loss and charge of so vast an undertaking; and by his own forward inclination to charity, and his unwearied diligence and activity, extraordinarily fitted to sustain and go through the incredible pains of it.  
But to return to our deceased Friend; concerning whom I must content myself to pass over many things worthy to be remembered of him, and to speak only of those Virtues of his which were more eminent and remarkable.  
Of his Piety towards God, which is the necessary foundation of all other Graces and Virtues, I shall only say this, that it was great and exemplary, but yet very still and quiet, without stir and noise, and much more in substance and reality than in show and ostentation; and did not consist in censuring and finding fault with others, but in the due care and government of his own life and actions, and in exercising himself continually to have a conscience void of offence toward God and toward men; in which he was such a proficient, that even after long acquaintance and familiar conversation with him it was not easy to observe any thing that might deserve blame.  
He particularly excelled in the more peculiar virtues of conversation, in modesty, humility, meekness, cheerfulness, and in kindness and charity towards all men.  
So great was his modesty, that it never appeared either by word or action that he put any value upon himself. This I have often observed in him, that the Charities which were procured chiefly by his application and industry, when he had occasion to give an account of them, he would rather impute to any one who had but the least hand and part in the obtaining of them, than assume any thing of it to himself. Another instance of his modesty was, that when he had quitted his Living of S. Sepulchers upon some dissatisfaction about the terms of conformity, he willingly forbore preaching, saying there was no need of him here in London where there were so many worthy Ministers, and that he thought he might do as much or more good in another way which could give no offence. Only in the later years of his life, being better satisfied in some things he doubted of before, he had Licence from some of the Bishops to preach in Wales in his progress; which he was the more willing to do, because in some places he saw great need of it, and he thought he might do it with greater advantage among the poor People, who were the more likely to regard his instructions, being recommended by his great charity, so well known to them, and of which they had so long had the experience and benefit. But where there was no such need, he was very well contented to hear others persuade men to goodness and to practise it himself.  
He was clothed with humility, and had in a most eminent degree that ornament of a meek and quiet spirit which, S. Peter says, is in the sight of God of so great price: So that there was not the least appearance either of Pride or Passion in any of his words or actions. He was not only free from anger and bitterness, but from all affected gravity and moroseness. His conversation was affable and pleasant; he had a wonderful serenity of mind and evenness of temper, visible in his very countenance; he was hardly ever merry, but never melancholy and sad; and for any thing I could discern, after a long and intimate acquaintance with him, he was upon all occasions and accidents perpetually the same; always cheerful, and always kind; of a disposition ready to embrace and oblige all men; allowing others to differ from him, even in opinions that were very dear to him; and provided men did but fear God and work righteousness, he loved them heartily, how distant soever from him in judgement about things less necessary: In all which he is very worthy to be a pattern to men of all Persuasions whatsoever.  
But that Virtue which of all other shone brightest in him, and was his most proper and peculiar character, was his cheerful and unwearied diligence in acts of pious Charity. In this he left far behind him all that ever I knew, and, as I said before, had a singular sagacity and prudence in devising the most effectual ways of doing good, and in managing and disposing his charity to the best purposes, and to the greatest extent; always, if it were possible, making it to serve some end of Piety and Religion; as the instruction of poor children in the principles of Religion, and furnishing grown persons that were ignorant with the Bible and other good Books; strictly obliging those to whom he gave them to a diligent reading of them, and when he had opportunity exacting of them an account how they had profited by them.  
In his occasional alms to the poor, in which he was very free and bountiful, the relief he gave them was always mingled with good counsel, and as great a tenderness and compassion for their souls as bodies; which very often attained the good effect it was likely to have, the one making way for the other with so much advantage, and men being very apt to follow the good advice of those who give them in hand so sensible a pledge and testimony of their good will to them.  
This kind of charity must needs be very expensive to him, but he had a plentiful estate settled upon him and left him by his Father, and he laid it out as liberally in the most prudent and effectual ways of charity he could think of, and upon such persons as, all circumstances considered, he judged to be the fittest and most proper objects of it.  
For about nine or ten years' last passed he did, as is well known to many here present, almost wholly apply his charity to Wales, because there he judged was most occasion for it: And because this was a very great work, he did not only lay out upon it whatever he could spare out of his own estate, but employed his whole time and pains to excite and engage the charity of others for his assistance in it.  
And in this he had two excellent designs. One, to have poor children brought up to read and write, and to be carefully instructed in the principles of Religion: The other, to furnish persons of grown age, the poor especially, with the necessary helps and means of knowledge, as the Bible, and other Books of piety and devotion, in their own Language; to which end he procured the Church-Catechisme, the Practice of Piety, and that best of Books the Whole Duty of Man, besides several other pious and useful Treatises, to be translated into the Welsh Tongue, and great numbers of them to be printed, and sent down to the chief Towns in Wales, to be sold at easy rates to those that were able to buy them, and to be freely given to those that were not.  
And in both these designs, through the blessing of God upon his unwearied endeavours, he found very great success. For by the large and bountiful contributions which chiefly by his industry and prudent application were obtained from charitable Persons of all Ranks and conditions, from the Nobility and Gentry of Wales and the neighbouring Counties, and several of that Quality in and about London; from divers of the Right Reverend Bishops, and of the Clergy; and from that perpetual fountain of charity the City of London, led on and encouraged by the most bountiful example of the Right Honourable the Lord Mayor and the Court of Aldermen; to all which he constantly added two Thirds of his own estate, which as I have been credibly informed was two hundred pounds a year: I say, by all these together there were every year eight hundred, sometimes a thousand poor children educated as I said before; and by this example several of the most considerable Towns of Wales were excited to bring up at their own charge the like number of poor children, in the like manner, and under his inspection and care.  
He likewise gave very great numbers of the Books above mentioned, both in the Welsh and English Tongues, to the poorer sort, so many as were unable to buy them and willing to read them. But which was the greatest work of all, and amounted indeed to a mighty charge, he procured a new and very fair Impression of the Bible and Liturgy of the Church of England in the Welsh Tongue (the former Impression being spent, and hardly twenty of them to be had in all London) to the number of eight thousand; one thousand whereof were freely given to the poor, and the rest sent to the principal Cities and Towns in Wales to be sold to the rich at very reasonable and low rates, viz. at four shillings a piece well bound and clasped; which was much cheaper than any English Bible was ever sold that was of so fair a print and paper: A work of that charge, that it was not likely to have been done any other way; and for which this Age, and perhaps the next, will have great cause to thank God on his behalf.  
In these good works he employed all his time and care and pains, and his whole heart was in them; so that he was very little affected with any thing else; and seldom either minded or knew any thing of the strange occurrences of this troublesome and busy Age, such as I think are hardly to be paralleled in any other: Or if he did mind them, he scarce ever spoke any thing about them. For this was the business he laid to heart, and knowing it to be so much and so certainly the Will of his heavenly Father, it was his meat and drink to be doing of it: And the good success he had in it was a continual feast to him, and gave him a perpetual serenity both of mind and countenance. His great love and zeal for this work made all the pains and difficulties of it seem nothing to him: He would rise early and sit up late, and continued the same diligence and industry to the last, though he was in the threescore and seventeenth year of his age. And that he might manage the distribution of this great charity with his own hands, and see the good effect of it with his own eyes, he always once, but usually twice a year, at his own charge traveled over a great part of Wales, none of the best Countries to travel in: But for the love of God and men he endured all that, together with the extremity of heat and cold (which in their several seasons are both very great there) not only with patience but with pleasure. So that all things considered there have not, since the primitive times of Christianity, been many among the sons of men to whom that glorious character of the Son of God might be better applied, that he went about doing good. And Wales may as worthily boast of this truly Apostolical man as of their famous S. David; who was also very probably a good man, as those times of ignorance and superstition went. But his goodness is so disguised by their fabulous Legends and stories which give us the account of him, that it is not easy to discover it. Indeed ridiculous miracles in abundance are reported of him: as, that upon occasion of a great number of people resorting from all parts to hear him preach, for the greater advantage of his being heard a mountain all on a sudden rose up miraculously under his feet, and his voice was extended to that degree that he might be distinctly heard for two or three miles round about. Such fantastical miracles as these make up a great part of his History. And admitting all these to be true (which a wise man would be loath to do) our departed Friend had that which is much greater and more excellent than all these, a fervent charity to God and men; which is more than to speak (as they would make us believe S David did) with the tongue of men and Angels, more than to raise or remove mountains.  
And now methinks it is pity so good a design so happily prosecuted should fall and die with this good man. And it is now under deliberation, if possible, still to continue and carry it on, and a very worthy and charitable person pitched upon for that purpose, who is willing to undertake that part which he that is gone performed so well: But this will depend upon the continuance of the former Charities and the concurrence of those worthy and well disposed persons in Wales to contribute their part as formerly; which I persuade myself they will cheerfully do.  
I will add but one thing more concerning our deceased Brother, that though he meddled not at all in our present heats and differences as a Party, having much better things to mind; yet as a looker on he did very sadly lament them, and for several of the last years of his life he continued in the Communion of our Church, and, as he himself told me, thought himself obliged in conscience so to do.  
He died in the 77th. year of his age, Octob. 29th, 1681. It so pleased God that his death was very sudden; and so sudden, that in all probability he himself hardly perceived it when it happened, for he died in his sleep; and as it is said of David, after he had served his generation according to the will of God, he fell asleep.  
I confess that a sudden death is generally undesirable, and therefore with reason we pray against it; because so very few are sufficiently prepared for it: But to him, the constant employment of whose life was the best preparation for death that was possible, no death could be sudden; nay, it was rather a favour and blessing to him, because by how much the more sudden so much the more easy: As if God had designed to begin the reward of the great pains of his life in an easy death. And indeed it was rather a translation than a death; and, saving that his body was left behind, what was said of Enoch may not unfitly be applied to this pious and good man with respect to the suddenness of his change; he walked with God, and was not, for God took him.  
And God grant that we who survive, may all of us sincerely endeavour to tread in the steps of his exemplary piety and charity; of his labour of love, his unwearied diligence and patient continuance in doing good, that we may meet with that encouraging commendation which he hath already received from the mouth of our Lord, Well done good and faithful servant, enter thou into the joy of thy Lord.  
Now the God of peace that brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you always that which is pleasing in his sight, through Jesus Christ; To whom be glory for ever. Amen.  
THE END.   

A Catalogue of Books.  
Single Sermons Preached and Published (since the two Volumes in Octavo▪) by the Reverend Dr. Tillotson, Dean of Canterbury, viz.  
1. A Sermon, preached on the Fifth of November, 1678. at S. Margaret's Westminster, before the Honourable House of Commons, upon this Text: Luke 9 55, 56. But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of; For the Son of Man is not come to destroy men's lives, but to save them.  
2. A Sermon, preached at the First General Meeting of the Gentlemen, and others in and near London, who were born within the County of York. In the Parish Church of S. Mary-le-Bow, Dec. 3. 1678. upon, John 13. 34, 35. A new Commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another: By this shall all men know that ye are my Disciples if ye love one another.  
3. A Sermon, preached before the King, at Whitehall, April 4. 1679. upon 1 John 4. 1. Beloved, believe not every spirit, but try the spirits whether they are of God: because many false Prophets are gone out into the world.  
4. The Protestant Religion vindicated, from the Charge of Singularity and Novelty: In a Sermon, preached before the King at Whitehall, April 2. 1680. upon, Joshua 24. 15. If it seem evil unto you to serve the Lord, choose you this day whom you will serve.  
5. The Lawfulness, and Obligation of Oaths. A Sermon, preached at the Assizes held at Kingston upon Thames, July 21. 1681. upon, Heb. 6. 16. And an Oath for Confirmation is to them an end of all strife.  
6. A Sermon, preached at the Funeral of the Reverend Mr. Thomas Gouge, Novemb. 4. 1681. With an Account of his Life: upon, Luke 20. 37, 38. Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, the God of Isaac, and the God Jacob; For he is not a God of the dead, but of the living: For all live to him.  
Printed for Brabazon Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill: And William Rogers, at the Sun against S. Dunstan's Church in Fleetstreet.   

Books Writ by the Learned Dr. Isaac Barrow, late Master of Trinity College in Cambridge. Viz.  
A Learned Treatise of The Pope's Supremacy. To which is added A Discourse concerning the Unity of the Church, in Quarto. The said Discourse of Unity is also printed alone, in Octavo.  
Twelve Sermons, preached upon several Occasions: in Octavo, being the First Volume.  
Ten Sermons, against Evil Speaking: in Octavo, being the Second Volume.  
Eight Sermons of The Love of God and our Neighbour: in Octavo, being the Third Volume.  
The Duty and Reward of Bounty to the Poor: in a Sermon, much enlarged, preached at the Spittal, upon Wednesday in Easter Week, Anno Dom. 1671. in Octavo.  
A Sermon upon The Passion of our Blessed Saviour: Preached at Guildhall Chapel, on Good-Friday, the thirteenth day of April, 1677. in Octavo.  
An Exposition of The Lord's Prayer, The Ten Commandments, and The Doctrine of the Sacraments, in Octavo.  
All the said Books of the Learned Dr. Isaac Barrow, (except the Sermon of Bounty to the Poor) are since the Author's Death Published by the Reverend Dr. Tillotson, Dean of Canterbury.  
The true and lively Effigies of Dr. Isaac Barrow, a large Print; Engraven (from the Life) by the Excellent Artist D. Loggan: price without Frame six pence.  
Several other Pieces of the Learned Remains of Dr. Barrow may be suddenly expected.  
All Printed for Brabazon Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill.  
The Necessity of Regeneration, in two Sermons to the University of Oxon. By John Wallis, D. D. Professor of Geometry in that University, and a Member of the Royal Society. Quarto.  
Light in the Way to Paradise, with other Occasionals. By Dudley the 2 d, L d North.  
Printed for W. Rogers, at the Sun against S. Dunstan's Church in Fleetstreet.  
FINIS.