Moses his Death: Opened and applied, IN A SERMON At Christ-Church in London, Decemb. 23. MDCLVI. AT THE FUNERAL OF Mr. Edward Bright, M. A. Fellow of Emmanuel College in Cambridge, and Minister of the Gospel there.  
By Samuel Jacombe M. A. Fellow of Queen's College in Cambridge, and Pastor of Mary Woolnoth, Lumbardstreet, London.  
With some ELEGIES.  
Nec unquam magnis ingeniis cara in corpore mora est. Exire atque ●rumpere gestiunt: Aegrè has augustias ferunt, Vagi per omne sublime et ex alto assueti, humana despicere. Ind est quod Plate clamat Sapientis animum totum in mortem prominere, hoc velle, hoc meditari, hac simper cupidine ferri, in exteriora tendentem.  Seneca lib. de Consol. ad Martiam, c. 23. 
London, Printed for Adoniram Byfield, at the Bible in Popes-head Alley near Lumbardstreet. 1657.   

To the Reverend and Learned WILLIAM DILLINGHAM, D. D. Mr. of Emmanuel COLLEGE in CAMBRIDGE.  
And to the Fellows of that Religious Foundation.  
HONOURED SIRS,  
HE whose memory is a faithful Register of former practice, and whose judgement doth not much miscarry in his observation of present experience, will as easily acknowledge this truth as I can propose it, viz. That men of noble and gallant spirits, able to scorn injuries, bravely to conquer, yea to revenge themselves upon the base attempts of malice, by not vouchsafing so much as to take notice of them; yea men whose magnanimity is heightened by danger, and their courage increaseth with it; that these generous minds, have been disconsolate at the absence of a friend, have been male-contented at the death of a beloved relation. He who could not be astonished by Hector's valour, nor his attendants rage; yet when the news comes that his friend Patroclus is dead, it is then said. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Iliad. 6.6.  Sorrow like a thick cloud sat upon his countenance, and obscured those sparkling rays which used to come from it. The victorious David that trembled not to see Goliath, but with undaunted resolution, though a young stripling, sets upon him; yet Jonathans' death, makes him say, I am distressed, 
2 Sam. 1.29.  when he was grown elder, and had more experience of God's presence with him.  
The Holy Jesus, that great exemplar of piety, who always submitted to his Father's will, and therefore could not be obnoxious to the corroding thoughts of discontent, yet by his practice, shown how much our nature was liable to be afflicted with the loss of Friends, for he who wept but twice (that I remember) wept once for impenitent Jerusalem, 
Joh. 11.33, 35.  dead in sins and trespasses, and another time when the beloved Lazarus lay in the grave, and the chorus of mourners came lamenting him.  
Nature it seems quickly opens the floodgates, the ingenuity of Christianity allows a serious sense of the presence and absence of a real friend; true goodness promotes compassion,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great skill is to moderate the passion, that the stream may keep within the channel, and not overflow the banks: I hope all you, by your piety and prudence secured yourselves from discontent, when you heard of the sickness and death of our dear and truly honouréd Friend. But I for my part must confess, that few Providences in my life, have hitherto been made such arguments to it, by the tempter to me, as this was; and because it is possible, that some in your Famous University, might feel the same disease with myself, I shall make bold to tell you (I am sure I speak to my Friends) the course I took for my Cure.  
The Dictate of the Imperious Stoic, soon came into my mind, Non sentire mala non est hominis, none far, non est viri, Not to feel an evil, speaks no humanity, not to bear it, speaks no manhood.  
This I thought was soon said, but all his arguments (though I deny not their usefulness) yet were too short to bring me to that manly, I will rather say that Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peace and tranquillity which I desired: Two things I found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that had the true virtue of Nepenthe in them; partly awing me, and commanding down impetuous tumults; partly relieving, and refreshing me in my combat with them.  
The first of them was the command of our Saviour to his Disciples, Let not your heart be troubled. 
Joh. 14.1.  When I considered the occasion of it, the command was strange, but the stranger it appeared at first sight, the more emphatical and remarkable it was. The great evidence of God's love to man was now withdrawing; the Prince of life was to suffer death. He whose presence animated the poor Disciples, as the Generals doth the unskilful Soldiers; He whose Miracles kept them from contempt. He for whom they had forsaken Father and Mother, goods and lands. He who asked them most pathetically when others forsook him, Will ye also go away? He is now leaving them, 
John 6.  will go away himself, and yet he saith, Let not your heart be troubled.  
I from hence concluded, that if I had been in the Disciples case, I should have seen more reason for discontent than now I do: And if it was not lawful at the farewell of the blessed Jesus, it could never be lawful.  
Whilst I thus stated my duty, I found something refreshing me, and it was nothing else that satisfied me, but that which was the occasion of the grief of the Disciples, and of all good men before them, and since:— (viz.) That Christ died, 
Thus the wise God can make use of this sad providence to satisfy under another.  and all the holy men that lived before him, and all that had given up themselves to him as his servants since his coming into the world: For I considered there was no reason why God should work Miracles for my sake, and since so many were dead, that I knew were the love and delight of God; I concluded death could not be to a good man's loss; and since I saw God had provided for the world, notwithstanding the death of so many useful persons thus long; I concluded he could still, and if for the world, and the Church, sure he could for my peace and comfort.  
Whilst I concocted these meditations, and surveyed the examples recorded in Scripture. None sooner came into my thoughts, than Moses, who by his Country man is truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Heathen not at all mistaken, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Philo Judaeus. lib. 1. Longinus.  a man not of the ordinary rank, but rarely accomplished, of whom God himself gives most full testimony. His death in the Wildernss, when one would have thought his life might with much confidence have been expected, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diadorus Sic. lib. ult.  made me think a discourse on it, was pertinent to the present occasion, and would tend both to awaken some, and satisfy all others that were perplexed at the death of our Friend, so suddenly upon his coming hither, and entering on the Ministry in this City.  
This Discourse, such as it is, is yours, and though there are many things in it, that will need your pardon, and a second reading makes me observe more Erratas in my own copy, 
Name & mihi prope semper sermo meus displicet. August de Catechiz. rudibus. cap. 2.  than in the Press; yet because I know it is next to impossible for me to please myself; and because I know it will be welcome for his sake, whose death was the occasion of it, I present it to you, with confidence of your acceptance.  
The Almighty God bless your Society: Make your College a Nursery of Religion and Learning: Sanctify this providence to us all, convince us by it, more fully of the vanity of all things, 
Quod cuiquam conting it, cuivis potest.  yea of learning, that most curious piece of vanity, make us to provide for sickness and death; Make us thankful for life, health, the use of reason, and understanding, carefully to improve all for the glory of God, that we may die with the testimony of a good conscience, and the love of good men, yea of God himself.  
So prayeth Your most real Servant, Sam. Jacomb.   

TO The Inhabitants of Christ-Church Parish, LONDON.  
IF the care of a most compassionate, 
Dr. Cox  and ingenious Physician: If the prayers of good men in this City, and in the University, had been sufficient preservatives against the assault of death, there had been no occasion for the preaching, or publishing of this Sermon: That I should preach at his Funeral was his request, to whom I might lawfully deny nothing: that I should publish it, is the request of his Friends, whom I hearty respect, whom I was the more induced to gratify, that I might have an opportunity to tell you what thanks my dead Friend had for all the expressions of your love to him; how deeply he resented them, and how much resolved he was to testify his thankfulness by a serious and conscientious care of your souls.  
I am confident you cannot easily forget him; I beseech you, let his memory put you in mind of these two things.  
1 Of the vanity of all the world: Alas you see all the joys of this world are not big enough to counterpoise the trouble of one disease; you cannot with all your estates buy a faithful friend: and when you have him, you cannot keep him from the stroke of death:— nay, you cannot (Nabuchadnezzar a greater man than any of you, could not) keep out one melancholy fancy: was any of you great as the Roman Caesar; beloved like Titus, wise as Solomon, learned as the best Philosopher; yet you could not tame the rebellion of one pertinacious humour, nor preserve that which is as dear to you as life.  
2 Look after a better world seriously, and to that end be sure to prise the next conscientious Minister God shall give you: To press you to more care in your choice would be superfluous, since I am not ignorant how solicitous you have been already. I hope he upon whom you have pitched your thoughts, will accept that charge: and if he do, I can easily be confident, he will be a great blessing to you: but when you have him, or any other faithful preacher of the Gospel; then remember what reason you have to profit by every pious Sermon, when you know not but that your next Minister may be taken as suddenly from you as Mr. Bright; but this duty with divers others are at large pressed in the Sermon itself: I have nothing to desire of you, but this, if you forget Mr. Bright, remember the welfare of your immortal souls, that Christ may see the fruit of the travel of his soul in you, and may be satisfied; that the godly Ministers you have had, or shall have, may rejoice in the day of Christ, that they have not run in vain, nor laboured in vain; this is his request to you, who is  
Your Servants for Jesus sake Samuel Jacombe.   

ERRATA  
THe ingenuity of a Scholar will either not take notice of, or easily pardon the mistakes of the Press, in accenting Greek words; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 1. and in these words themselves, captius, p. 21. Marg. for captivus. Antonio p. 26. Marg. for Antonino. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 4●. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The mistakes which prejudice the sense are; And p. 12. l. 4. for An. Grace p. 26. l. 18. for Grave.   

Joshua 1.2. Moses my Servant is dead.  
SAd News: But may it not be hoped, that he, who in his infancy was miraculously preserved in an Ark of Bulrushes; and therefore called Moses, 
n =" a" Exod. 2.10 Hanc nominis rationem assignant tum illi qui verbum volunt esse Aegyptium, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquâ & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servatus factum. Sic Philo. Jud. Josephus. Cl. Alex. Tum illi qui ex Hebrae● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatum volunt quod verbum nunquam usurpati nisi de eductione ex aquis, observat. Bochartus. v. 2 Sam. 22.17. Isa. 63.11.  because drawn out of the water: And he, who once was absent forty days, and forty nights, and the Israelites said, 
n =" b" Exod. 32.1.  As for this Moses, the man that brought us up out of the land of Egypt, we wots not what is become of him; Yet he descended from the Mount with his face shining, and brought excellent Laws for the Jewish Nation, and established a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n =" c" Joseph. Cont. Apion.  a Divine Government amongst them: May it not be hoped, that a third providence equally miraculous attends him, and that once more his presence may scatter these fears of his death, as the rising Sun doth the foggy vapours? Never did the poor Hebrews need him more, they were yet in the Wilderness, had Jordan to pass over, the Canaanites to conquer: And will the compassionate God take away the Nurse before the child can go alone? Will it be a crime then to question that intelligence, it will, if you consider who is the Intelligencer, viz. God himself, for so it is said, vers. 1. The Lord spoke to Joshua, saying, Moses my Servant is dead.  
But if the Sun be set, and work be yet to be done, a candle must be lighted. If Moses God's Servant, be not here, than Joshua who was Moses servant shall arise, and lead the people over Jordan, no Parenthesis put in by God, shall spoil the sense of what he was speaking: his gracious providences may, like some Rivers, run on a sudden under ground, but by and by they appear again, and the swelling torrent pleaseth and refresheth him who sees it: Israel must take possession of the promised Land, and since it cannot be done by the hand of Moses, it shall by the hand of Joshua, Moses my Servant is dead, now therefore arise, 
Verse 2.  go over this Jordan, thou and all this people unto the Land which I do give unto them.  
That is the Context.  
The Text itself presents to us, 

1 Moses his relation; and God owning him in it, A Servant: My Servant.  
2 Moses his present condition: Moses my Servant is dead.    
A transient view shall serve for the first part of the Text, the latter we must longer gaze on; for we are not now considering Moses going up to Mount Sinai to receive God's Oracles, and coming down with his face shining; but we are considering him as gone up to Pisgah to view the promised Land, and die there: And therefore three or four Conclusions shall contain what at present shall be said on the relation wherein Moses stood to God. 
Deut. 34.1.6.   
Moses my Servant.  
Conclu. 1. The proper notion of a servant is to be used at the pleasure of another. 
What a servant is. Laert, in vita Zen. Arist. 1. polit. c. 9  Zeno well defined liberty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And Cicero to the same purpose, in Paradox. Est potestas vivendi ut velis, a power of living and acting at a man's own pleasure: The true notion of servitude which is opposed to liberty, must therefore be this, To be determined to act, or not to act at the command and will of some other. 
See Justinians Instunt. l. 1. Tit. 3.  The Philosopher hath no less ingeniously, than truly defined a servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living instrument. And the Centurion in the Gospel described a servant to the life, when he said of him, I say, Go, and he goeth, Come and he cometh: All that we have said in this Conclusion, is asserted by the Apostle, Know ye not that to whom ye yield yourselves servants to obey, 
Rom. 6.16.  his servants ye are to whom ye obey? and is implied in our Saviour's words, Whosoever committeth sin, is the servant of sin. 
Joh. 8.34.   
Conclu. 2. The use of any person at pleasure, or obedience from him, can no further be demanded, than there is right and title to him, and it: That the difference of right and title doth alter the case as to the power of use, 
A servant hath no right to himself.  is palpably evident from this one instance: He that holds Lands in Fee-simple, hath power to alienate, sell, or let them to whom he will; he which is a Tenant, and only rends those lands, hath the fruits that grow upon them, as entirely his, and will dispose of them without control, but either give away, or sell a foot of the Soil he dare not, because that is the Landlords. The common maxim amongst Civilians, is, Servus non est sui juris, a servant so far as he is a servant, hath no right to himself: yet Masters had not equal title to all servants; for amongst the Heathen, those whom they took captive (and called mancipia quasimanu capti) them they made account they could sell, and dispose of, 
Justin. Inst. ut supra.  as we of lands that are our own inheritance; those whom they hired, they could dispose of, as we of land rent (i.e.) They thought they had right to the persons of the former, but to the actions only of the latter.  
Conclu. 3. God alone hath an universal right to all that any creature, is, hath, or can be done by it: And therefore the Apostle hath most properly joined these two together, 
Act. 27.23.  Whose I am, and whom I serve, by reason of that short and imperfect title which one creature hath to another. The same Apostle argues excellently, 
Seneca Ep. 47. Servi sunt imo homines; Servi imo Conservi. In mancipio Cogitandum quantum permittir aequi bonique natural lib. de Clem.  Col. 4.1. That Masters should give to their servants that which is just and equal, because they also have a Master in heaven. Which notion I find urged by the Masters of Moral Philosophy among the heathen, who put us in mind, that though they be servants, yet they are men; and that we and they too are servants together of the supreme Deity. And howsoever the world hath neglected this great truth in their practice. Yet the beauty of it hath so far enamoured all persons that they have rather chose to be called Patresfamilias, 
Gratius est nomen pictatis quam potestatis.  fathers of all their Family, quam Domini, than Lords or Masters, as Tertullian hath observed to my hands.  
Amongst the Romans, it was lawful, if any servant was misused, to fly to the Statues of their gods, whereby it was an acknowledged case, 
Grot. de Jure. Bel. & Peace. lib. 3.  that Masters had not full and absolute Dominion. In the Jewish Polity God ordained, Ex. 21.26, 27. If a man smite the eye of his servant that it perish, or smite out his tooth, that he should let him go free for it.  
Amongst other famous instances of most remarkable and imitable piety, wherewith the 31. Chapter of Job is filled, 
Job 31.13.  we find this for one, vers. 13. that that holy man did not despise the cause of his Manservant, nor of his Maidservant, when they contended with him. O rare example of incomparable humility! he who had so much authority, that before him Princes refrained talking, and laid their hand on their mouth. The Nobles held their peace, and their tongue cleaved to the roof of their mouth: 
Job 29.9, 10.  Yet he secured his humility as well as his Majesty; of which this is sufficient evidence, that he did not despise the cause of his meanest servant; 
In caetu principum memor regiminis, in ceitamine fimulorum memor conditionis, Gregor. Mag. in 31. c. Job 17.  his reason for this noble practice is unanswerable, and pertinent to our purpose, vers. 14, 15. What then shall I do when God riseth up, and when he visiteth, what shall I answer him? Did not he that made me in the womb, make him? And did not one fashion us in the womb?  
But though the title which one creature hath to another, be imperfect, as we have demonstrated, yet Gods is full, complete, perfect, absolute; His wee all are by Creation: He made us, not we ourselves: We are, as the Psalmist phraseth it, 
Ps. 100  Psalm. 95.7. The sheep of his hand. No Shepherd makes their sheep, as this heavenly Shepherd doth, as St. Austin paraphraseth upon that Text: His wee are, not only by Creation, but Preservation, which is Creation every moment in a new edition: His wee are by Redemption, by virtue whereof, all his Saints shall when the day of glory dawns, come out of his hand as a curious volume which Angels shall read with admiration, wherein there shall be no blot, no Errata, though they were whilst in the Devil's hands as a copy spoilt, that nothing almost could be seen in them that was imprinted; when the prime and Masterpiece of God's Workmanship came into the world: Upon this last foundation of Divine right, the Apostle concludes, We are not our own, 
1 Cor. 6.  for we are bought with a price.  
I have insisted the more largely upon this Conclusion, not only because the whole superstructure of Worship is built upon it, but because it is peculiarly useful.  

1 To Masters, and all in Authority, that they impose no other commands on those under them, and behave themselves no otherwise towards the meanest servant, than the supreme Lord will allow of.  
2 That all who are under subjection, and are diligent observers of the pleasure of those who are above them, would remember, that they own more to God, than to any creature, and that his service never must be neglected.   

Therefore God ought to be served.  Conclu. 4. Since God alone hath a sovereign and peculiar right to all his creatures, it follows naturally, that all Angels and men, ought freely and voluntarily to pay that homage, to do those acts of obedience, to perform that service which is due to him. Our Saviour's maxim, should be evermore before our eyes, as the Jewish Phylacteries were before theirs, Thou shalt worship the Lord thy God, and him only shalt thou serve. 
Mat. 4.10.  The unhappy Jesuit, who in most of his notions is like the horseleech, sucking the worst blood, and leaving the best behind, might if fond prejudice would have given him leave, have understood enough from this place, to have abhorred the doctrine of Saint-worship: For he might easily observe that our Saviour refuseth not to worship the Devil, because he was God's enemy, because a Rebel, because an Apostate, but because he was not God; for his answer is framed, as an universal deciding of this case, that religious worship is due to God alone; and therefore the holy Angel refused it upon this account; See thou do it not, 
Rev. 19 10.  I am thy fellow-servant.  
Let that which is Caesar's be given to Caesar; those testimonies of honour and respect which we own to creatures, let them have it, but that which is Gods, let it be given to God; who since he hath a peculiar right, aught to have a peculiar service; for so we are taught by the examples of all pious, and understanding persons mentioned in holy Writ, the Holy Jesus said, It was his meat and drink to do his Father's will; and though he fulfilled the Law, and might by virtue thereof have demanded life (for the Law saith, Do this and live) yet he became obedient to the death, and spoke words never to be forgotten, Father, not my will, but thine be done.  
Abraham is called God's servant, Gen. 26.24. as a faithful servant he followed his heavenly Master whithersoever he pleased; and therefore it is said, Isa. 41.2. That God called him to his foot, that which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness; we well translate the righteous man, for the following words that speak of a person, justify that Translation; and the Chaldee Paraphrase tells us, who the person was, which is plainly intimated by the Context. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abrahamum electum justum. Abraham that choice and famous man for righteousness, God said no more but this, Go to a place that I shall show thee, leave thy Country, and thy friends: He is obedient, follows his Master step by step, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer.  whithersoever he leads him.  
I must confess Moses God's servant in the Text, was at first unwilling to go about the work God called him to, yet not because he was unwilling to do God service, but because he thought himself unfit for it; yet I cannot think him so unwilling, as some incautelous Reader may perhaps guests he was at first sight of those words, recorded in Exod. 4.13. And he said, O my Lord, send I pray thee, by the hand of him whom thou wilt send; Which to a vulgar English ear, sounds as if he should say, O Lord, send whom thou wilt, I will not go about this errand; I rather think as a very learned man hath observed to my hand, that he desired God to send by the Messiah, that excellent Messenger whom he had promised to the lost world: For the common name of the Messiah among the Jews, as the New Testament informs us was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was to come, Mat. 11.3. and he who was to be sent, by which notion John's expression may be understood, Joh. 3.34. For he whom God hath sent speaketh the words of God. John was God's Messenger, yet he utterly disclaims this title of being that person whom God hath sent, which he could not have done had it not been peculiar to the Messiah; 
The Syriack, Arabic, and Samaritan versions. Quem mislurus es.  the meaning therefore of Moses his words seems to be, Lord I know thou hast promised to send an authentic Messenger into the world, one that shall speak as never man spoke, I beseech thee at this time send him on this great Errand to Pharaoh for the deliverance of thy people Israel: I am the more inclined to this interpretation, because I yet see nothing in our Modern Commentators that oppose it, which should weigh down the scales against the judgement of the Ancients: But whether he did particularly eye the Messiah or not, or whether he left the person to be indifferently at God's choice, so he might be excused himself; It is certain it was his fault to dispute so long against Gods call; For which God was angry, vers. 14. Yet his modest entreaty, vers. 13. O my Lord, I pray thee, makes it to me evident, that this unwillingness arose not from perverseness of spirit, but a deep sense of his inability: But we find sometimes that a tree shaken by the wind roots itself the faster, and broken bones well set, grow stronger, and they who go backwards, leap the further for it: Moses when once he accepts God's employment (having baffled the great temptation at the first undertaking) he doth his work with courage, and afterwards receives God's testimony, that Moses his servant was faithful in all his house. 
Heb. 3.5.   

God owns Moses in this relation.  For God useth to observe, and to own all that are in relation to him; Moses my Servant; which was the second thing we took notice of in the first part of the Text; and had we time to dwell upon it, it might be of excellent use to consider, that God hath not only minded them, and acknowledged them whilst living, but he hath evidenced great respect to them when they are dead. The Israelites got many a blessing for Abraham's sake; and it is remarkable, that when God considers himself, he considers David too, 2 King. 19, 34. I will defend this City to save it for mine own sake, and for my servant David's sake.  
Oh rare encouragement to be faithful to God when it shall not only be said to us at death, Well done good and faithful servant, enter into thy Master's joy: But for our sakes also it shall go better with those we leave behind us on earth. Children, Families, Countries, shall all partake of a blessing, out of God's respect to us when we are laid in the dust, and they say of us, what the Jews said of Abraham and Israel, 
Isa. 63.16.  That we are ignorant of them, and acknowledge them not.  
But if I should stay here, I should prevent myself, in that which is most pertinent, both to the Text and the present occasion: It is sufficient that I have given you gold in the mass, your meditation must beat it into leaf gold; and it may be I shall assist you, before I put a full period to this Discourse.  
The second thing which the Text presented to us, was Moses present condition; 
Moses condition.  Moses my Servant is dead.  
Faithful service to God is no security from the common Law of Mortality: 
Note.  Gods best servants are not persons privileged from the arrest of this surly Sergeant.  
Of the man Moses it is said, That he was very meek above all the men which were upon the face of the earth; 
Numb. 12.3.  Yet his meekness could not charm this adversary.  
He was admirably useful, and so is the Sun to the Traveller, and yet it sets: Death's  makes no distinction betwixt wholesome herbs, and stinking weeds.  
He was a man of excellent Education, brought up in Pharaohs Court, 
Act. 7.21.22.  he was skilled in all the learning of the Egyptians.  
But China metal, and Venice Glasses, are as soon, yea sooner broken to pieces, than course pots: Pure complexions soon catch infectious diseases. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo, called the young King. Exod. 11.3.  He was a man of power and authority. The man Moses was great in the land of Egypt; Yea he was mighty in words, and in deeds: But he that could work Miracles, to save or destroy others, can work none to save himself: The great Xerxes wept when all the strength of his Army could not keep death out of their Quarters. A holy man he was that chose rather to suffer affliction with the people of God, 
Act 7.22. Deut. 34.12. No Prophet like him in all the terror which he shown in the sight of all Israel. Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. lib. 1. de vita Mosis Exod. 32.10. Verse 14.  than enjoy the pleasures of sin; But yet he was a man, and a natural body will be natural, when the soul is refined from the dregs of wickedness; and a sick horse will be faint, and go heavily, and at length fall, though you should set a better Rider on his back: Yea which is further remarkable, he was a man whose prayers were prevalent with God for others; that when God was about to destroy the Israelites, he saith to him, Let me alone; and upon his intercession the Text saith, That the Lord repent of the evil which he thought to do unto his people. Yet when this man comes to beg for his own life, yea when he begs that he may but live a little longer to enter the promised Land, yet God will not hear him.  
If my memory fail me not, it is the only request recorded in Scripture which God denied to grant him; after he had accepted this service of bringing the people out of Egypt.  
Moses was such a man that God saith of him, 
Deu 34.10, 11  There arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face, a man rarely accomplished; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will you know what is become of him? Moses God's servant is dead.  
I shall give three Reasons for it.  
Reason 1. That God may show the world how little he stands in need of any creature; when God would punish the Egyptians, he doth not bring Earthquakes, not only Thunder and Lightnings, but Frogs, and swarms of Flies, 
Exod. 8.16.18.  the dust of the Land is turned into Lice, and the Magicians that had done some thing greater, shall not be able to do this: God makes the meanest things the greatest scourges, and then much of himself is visible: When God will break Nebuchadnezars pride. He will not bring a Puissant Army to conquer him: Nor shake the fabric of the world to amaze him; 
Qui● autem dicit sensum libi redditum, oftendit non forman se amisisse sed mentem. Hiei on. in 4. Dan. v. 34.  but when he speaks loftily, Is not this great Babylon that I have built for the house of the Kingdom, ●c. he doth but hear a few words, The Kingdom is departed from thee, and God lets a melancholy fancy pursue him, and the great King is below the poorest man in all his Dominions. One would have thought if Moses should have delivered the people, it should have been done whilst he was a favourite in Pharaohs Court. But he must go into the Wilderness, and live forty years in Midian, endure hardship and misery, 
Act. 7.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo.  lose his favour in Egypt, before he be fit for God to make use of as a Deliverer. And when God hath sent him, and he hath wrought miracles, and carried the people through the Red Sea, they are ready to say, Exod. 32.1. It was Moses that brought us up out of the Land of Egypt. But they shall see God needs him not. Joshua one of his young men, that used in all his addresses to say, My Lord Moses, Numb. 11.28. he shall conduct them, and it shall be evident God can be with him as he was with Moses: And sure God is seen most when Daniel looks better with poor pulse, than the rest do with the King's delicious fare.  
The way to shorten the best men's lives, is for people to think they cannot live without them. The Sun never yet needed a Glow-worm; nor God a creature, as God sometimes discovers himself in his deal with wicked men, that he brings the mischief upon them they feared, by the means they used to prevent it. Pharaoh fears the Israelites should multiply, and be mightier and greater than the Egyptians, and therefore he will oppress them, Exod. 1.9, 10. Jeroboam fears that the hearts of the people will return to Rehoboam if they should go up to Jerusalem to offer sacrifice, and therefore he sets up two golden Calves, 1 King. 12.27. The Jews are afraid, if they suffer Christ to proceed in his Doctrine, and Miracles, all would believe on him, and the Romans would come and take away their Kingdom: These instances makes that truth evident which Solomon hath recorded, Prov. 10, 24. That which the wicked fears shall come upon him; yea, his own policy to prevent it, shall be the means to bring it, the Israelites increase the more for their affliction, Exod. 1.12. Jeroboams family is therefore rejected, 1 King. 14.8, 9, 10. The Jews are destroyed by the Romans for crucifying Jesus Christ: and have ever since continued the scorn of the world; so God in his dealing with his people in ways of mercy, chooses not the means which they think most, but least on: Gideous army is too great, a few shall do that work, Moses is too much admired; Moses shall die, that God may be more acknowledged, and man less; for it is our sin and folly to ascribe to Saul his thousands, and to David his ten thousands, but to God nothing at all.  
Reas. 2. Moses is dead. That God may show what an extreme hatred and antipathy he hath to sin every where; 
Psal. 106.32.  even in a Moses: If this meek man be provoked, and speak unadvisedly with his lips, it shall go ill even with Moses, Psal. 106.32, 33. If the good man be passionate, and say, I am not able to hear all this people alone, it is too heavy for me, 
Numb. 11.14 15.  and if thou deal thus with me, kill me I pray thee out of hand. Moses shall know that God can take him at his word, and another shall have the burden, and the honour too; yea, though he be afterward earnest for light, and beg importunately that he may enter into the promised Land, yet God will not be entreated: We little think, how much mischief we do ourselves, who may be any way publicly serviceable, to be at any time weary of the employment God hath charged us with; especially if the discontent show itself to others, for then the divine providence is engaged to make it manifest, that he can well enough be without such muttering servants; and that it becomes us not to be too bold, or presumptuous by the confidence we have in our former fidelity, or present usefulness. Let Jonah run away if he will, but a storm shall follow him: For God will have all the world take notice, that he hates sin, because it is. sin, and not because such a person commits it.  
If we would observe, we might easily perceive, how irreconcilable God's hatred is to sin. Adam was the prime piece of divine Art; the glory and honour of the visible World; if he sin, he shall die; and because the dishonour is great, an● unavoidable necessity of death, shall be the sad condition of all his posterity. We read of none excepted from the execution of this fatal sentence but Enoch and Elijah: one would think that any considering mind, that shall see the tears of them that are in misery, hear the groans of them that lie on sick-beds; observe the sighs of consuming persons, who decay by little and little, as a garment that is Motheaten, or that shall survey the toss of men in fevers, who are never at rest. God outs them off with pineing sickness, and as a Lion he breaks their bones: I say, one would think, a very weak head, that will but seriously consider, might easily from those premises conclude, that sin is a thing odious and abominable, and though God be good, yet he is not fond; for the righteous Lord loveth righteousness. 
Psal. 11.7.   
If this convince thee not sufficiently; come nearer, and see how sin like a noisome carcase. infects the air, and all that come near it, suffer for it; let a man be openly wicked, and do high acts of baseness, and his relations, his children, 
Exod. 20.5.  yea his children's children shall smart for it; for God v●sits the iniquity of the Fathers upon the children to the third and fourth Generation.  
Epiphanius tells us that for three thousand three hundred and thirty two years; there is not one example in Scripture of a Son that died before his Father: till Terahs' time, whom he conceives to be a notorious Idolater; and of him it is said Gen. 11.28. That Haran died before his Father Terah, in the Land of his nativity in Ur of the Chaldees: he could not forget Abel, and therefore no question he intended only that they of whom it might properly be said, They died, not they who were killed should come within the reach of this observation.  
He that is not a very careless reader of Scripture, cannot but grant, that if this Leprosy once break forth, no man knows whither it will spread: When Korah, Dathan, 
Numb. 18.30, 31.  and Abiram sin, the earth swallows them up, and their little children two, even all that appertained to them. 
Yet we must remember that a temporal evil brought upon the child, as a punishment of the Father, may be a mercy to the child, of which we have a happy instance, 1 King. 14.13. that this child came to the grave, was the great grief of Jeroboam, and yet the great blessing of the child.  Adam's sin made death certain, and when sin grew greater, than death which before crept like a Snail, began to come faster, till it had brought the life of man, from a thousand years long to seventy; and if any one was an open affronter of the Laws of Heaven, the poor family, and the innocent infants found the thread of life cut asunder for the Parent's crime: Do you yet believe that God hates sin? If you will see further, behold the holy God is no respecter of persons; and it David murder Uriah, the sword shall follow him; If Moses be angry, and speak unadvisedly, God is angry presently, and Moses shall die in the Wilderness.  
Reas. 3. Moses is dead, that he may be rewarded for the faithful service he hath done already; sin brought in death, but God hath made death to bring in glory: the dark room is an entry into the presence chamber: It was a great riddle to flesh and blood, but was perfectly discovered at Christ's resurrection, and ascension; Out of the cater comes meat: Had Moses lived, he would have found that in every day there was something of Autumn, as well as Spring; even in the face the most beautiful part of the body, is the sink of the brain; It is better to be in the mount with God, than to be troubled with the Idolatrous Israelites; he cannot forget, 
Numb. 12.1.  that even Aaron and Miriam spoke against him.  
Meekness of spirit is one of the best Antidotes against such mischiefs from near relations, but no man knows what trouble he may find from those he loves best, and whom he hath served most: If Moses be blameless himself, they will be angry, because of the Aethiopian Woman: Thus one relation produceth trouble from another: If his face shine, when he comes down from the mount, the Israelites cannot bear it, he must put a veil on; let the life be careless, and then he scorns himself, or others may quickly scorn him; let it be exemplary that a man shines as a light in the world, holding forth the word of life; it will be always true, that sore eyes cannot bear it. It is better to be with Angels, who alwaies-behold the face of God in Heaven: All things are yours, Life and Death: 
1 Cor. 3. ult.  in life, good men do work; after death, they enter into joy; yea, into the joy of their Lord; they are glorified together, Rom. 8.17. 
Particeps est herilis gaudij. Grot. in Mat. 25.23.  Here they serve, there they are served, Luk. 12.37. Blessed are those servants which waited for their Lord, whom at his coming, he shall find watching; Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them: Moses cried out passionately, Lord, show me thy glory; God will now answer that prayer, 
Honorem illis novum habebit atque insolitum Grctius. in loc.  but then his desire of life must be denied, for no man can see my face, and live; upon which words Saint Augustine meditating, cried out, Moriar Domine ut te videam, Let me die Lord, that I may see thee. And indeed, Paul told him, that he must be dissolved, if he would be with Christ: A soul that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winged with divine love, is like a poor bird in a cage, sits often sad, because imprisoned, 
Chrysost. In Acts 26.  looks through the wires, sings when the Sun comes at it, but alas, it sets by and by, and a cloudy dismal night follows it: The souls clear visions of God are too glorious for this state; here it is rara hora, br●vis mora, as Bernard phraseth it; the man whose piety is steady, and industry great, sees here through a glass darkly, there face, to face; and then he shall know, even as he is known; When you therefore wonder why good men die, you forget too much the trouble of life, and the glory after death: jacob's Motto agrees well with their experience: Few and evil have been my days. So great are the exigencies and necessities of the present state, that it requires the skill of the wisest man, and most self-observing, to give a catalogue of those imperfections which all persons feel and groan under; the happiness of infancy is, that we feel only the trouble of what is present, and wrack not ourselves with fears of what is future; when we get up to understanding there are boisterous lusts, like cruel Pirates, setting upon us that we cannot quietly sail to the Haven of peace and rest. What it is to be wise, and live in the enjoyment of God, and a man's self-busy-passions scarce suffer the Juvenile age to make enquirry: If a man come to old age, he is an Imperious Infant, or a child in authority: If a man be good, the Devil sets on him, Wasps are busy where the honey is. If he cannot be hindered from doing good, which is the Devils first design, he shall be Flyblown with pride, which is the second, and as dangerous. Upon due thoughts it will be found that for us to serve God here, is our great wisdom; for us to die when God pleaseth, is God's great mercy. Labour in the Lord shall not be in vain, but the reward of Labour in the Lord, is when we die in the Lord; For than we rest from our labours, 
Rev. 14.13.  and our works follow us.  
Hitherto our Discourse hath tended to give satisfaction to this enquiry why Moses died: It remains that we draw some Corollaries, and so make application to all your consciences.  

1 The death of Moses speaks something to all that stand in the same relation to God, that he did, viz. that are his servants, public instruments for the doing of his work.  
2 The death of Moses speaks something to all those, who are in a capacity of losing persons so eminently useful and beneficial to them, as Moses was to the Israelites.   
I begin my Discourse with all those that are in public employment, and are sincerely faithful to the trusts committed to them, whether they be Magistrates or Ministers: Two things are proper advice, from all that we have hitherto spoke upon this Text.  
Corol. 1. Promise not to yourselves long life: One would have thought if any man in the world might have be confident of his life, sure Moses might, till he had carried the people through the Wilderness, and brought them into the Land of Canaan; this business was that which God set him about. It was the fulfilling of the ancient Promise made to Abraham; God's glory was engaged to perfect it, that his Name might not be dishonoured by the heathen round about, who had seen, or heard of all his Miracles. Moses knew the people, and was much honoured by them; and so one would imagine the fittest man in the world for it, yet Moses dyeth.  
Know therefore that when you are about the best work, the most excellent design, most honourable for God, most useful for others, yet then death comes with commission, the shadows of the evening stretch themselves upon you, it is no longer day; And when this night comes, no man can work.  

When first thou didst entice to thee my heart; I thought the service brave See Herbert's Poems.  Philosophers observe, that a very great calmness usually goes before a mighty Earthquake; Such folly and madness hath spread itself upon the hearts of men, that generally they promise to themselves, what God never promised them, and promise not to themselves, what he hath promised them. God never persuaded men to be Christians by constant health, by long life, by applause and honour, but he hath told us of a providence about us that shall make all things work for good. Wormwood we may drink, but it shall turn to health, that we shall not die, or that we shall not die at thirty, as well as at threescore, God hath not spoke one syllable; but he hath told us of a great glory hereafter, and that our labour shall not be in vain in the Lord. If ever a good man might have hoped for exemption from such sore calamities, sure Job might, then, when they fell upon him, 
Immensi praeconii est bonum eriam inter malos extitisse. Gregor. Mag.  though he lived not among the Jews, but in the land of Uz, yet he was perfect and upright, he feared God, and esehewed evil. The Sunshine of outward plenty, put not out the fire of his devotion; he did but fear that his sons might sin, It may be that my sons have sinned, vers. 5. and he must send for them, and sanctify them, and offer burnt offerings according to the number of them all. Did not ' Job hope for a happy life from hence? Yes, When I looked for good, 
Job 30.26.  then evil came unto me, and when I waited for light, than came darkness? Was he not one that acted the part of a good Magistrate? Yes, He was eyes to the blind, and feet to the lame, he was a father to the poor, 
Job 29.  and the blessing of him that was ready to perish, came upon him. But the conclusion which he made, did not follow from the premises; 
Job 29.18.  Then I said I shall die in my nest, and I shall multiply my days as the sand. Long life and peace, were things presumed; but you will find it a sad mistake, if you peruse the next Chapter, vers. 15. Terrors are turned upon me, vers. 23. 
Job Chap. 30.  I know that thou wilt bring me to death, and to the house appointed for all living. His harp was turned to mourning, and his organ into the voice of them that weep.  
In the time of our Saviour's greatest joy, 
Luke 9.28, 29, 30, 31.  when the fashion of his countenance was altered, and his raiment was white and glistering, and Moses and Elias appeared in glory, they spoke to him of his decease. I could wish all persons of worth and excellency in their mutual converse, in their contribution of assistance for the promoting of the most pious interests, would sometimes entertain one another with a discourse about their decease, for that would pluck up the weeds of vain hopes, and fond imaginations which are apt to grow in the hearts of good men.  
And though some men, whose thoughts are so immersed in secular and worldly affairs that they are scarce at leisure to consider whether their strength be the strength of brass or clay: Though they be guilty of this mistake, whose lives meet with few hours of pain, and their little sadness is but like vinegar put into sweet sauce, makes it taste better, or like a harsh note in music, that goes before a sweet one, forcing the ear to be more covetous, and making the harmony more grateful; yet it is wonderfully strange, that they who by long study and serious thoughts have macerated their bodies and made them sickly, who are like a flower exposed to the violence of the North wind, and have no shelter; that such as these should forget their death, seems to be incredible: Did not sad experience tell it was too true. I would not be as the Screech-owl, a messenger of death to any one, much less to my beloved brethren in the Ministry, I would gladly be as the Crow on the Capitol, who when she could not say, It is well, said, It shall be well: I cannot say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is well with us, when Mr. Vines, Mr. Frost, Mr. Bright, 
Sueton. Domit.  are carried to their graves, I would say, It shall be well, and the next year shall produce no such sad spectacies. But neither my Text, nor the occasion of this solemn Assembly, make me able to promise it: In the former you find a Prophet, that never had one like him (till the Son of God appeared) dead before you; By the latter you may be informed, that a holy man may have his Autumu even in his Spring, and his leaves may drop asunder before he be well ripe. When the Sons of the Prophets came forth to Elisha, they said to him, Knowest thou that the Lord will take away thy Master from thy head to day? he answered, Yes, I know it, hold you your peace. 
2 King. 2.3.  If I should tell you that your Saviour is dead, I might say, Know you that your Master lay in the grave, and the servant must not be better than his Lord. But now I say, Know you that God hath taken away from you your fellow-servant? I presume you will answer me, We know it, hold you your peace. Yet I am ready to urge that Question thrice, as the Sons of the Prophets did; for I am sure that which you know quickly, you may forget hastily. It is not hasty showers, but soft snow that soaks deep, whilst the former runs off as fast as it comes, the latter gently creeps in at every chink of ground.  
Let me humbly therefore beseech you, to think again, and again, to look wishly upon the Text, and upon the Grave of that useful friend whom God hath now taken from us; And then I question not, but you will be prepared for the second thing which the Text recommends to your practice.  
Corol. 2. Then it is good reason you should do your work, as fast, and as well as you can.  
It is good reason, 

1 Because you are servants.  
2 Because you are dying servants.    
1 Consider, you are servants: If you be asked, Why stand you idle, and go not down into God's Vineyard? you cannot answer, God hath not called us: Shall servants loiter? It was Moses commendation, that as a servant he was faithful in all God's house: Let it be yours: Suffer me to propound a few Queries: Let all your consciences answer them.  
Query 1. Is it not your Justice: Is not your service a debt? Ought you not to discharge it? Have you a right to yourselves? Did you make and redeem, or do you now preserve yourselves? Hath God no way engaged you? Did God give you your parts and talents to be laid up in napkins, or doth he expect his own with due improve●●ent? or were not your gifts given you for others sake? as the mother's breast for the child's advantage. 
Mr. Gurnal's Christian Armour, Part. 1. p. 333.   
A most accurate Preacher hath said truly, If the Minister labour not to increase his stock, he is the worst Thief in the Parish. It is wicked for a man trusted with the improving of Orphans estates, to let them lie dead by him, much more for a Minister not to improve his gifts, which I may call the Town stock, given for the good of the souls of both rich and poor.  
Or have you a mind it shall be said at your death, There is gone the unjust servant, that called God Master, but served the Devil.  
Quer. 2. Is not faithful service, the expression of your ingenuity? Are you not beholden to God? Do not mercies make thee resolve to present thyself to him, 
Rom. 12.1.  which is thy reasonable service? Can you forget how passionately the bleeding Saviour said, If thou lovest me feed my sheep; Lovest thou me, feed my lambs: Have divers lusts and pleasures which you have served too long, Tit. 3.3. Done you greater favours than God?  
Quer. 3. Is it not your security? The Coward that runs away in this service shall certainly be killed: If Jonah will go to Tarsus, a storm must follow him, and overtake him; Do we provoke God to jealousy? 
1 Cor. 10. ●●  are we stranger than he? Oh remember often those dreadful words of our Saviour's, Take the unprofitable servant, and c●st him it to everlasting burning. The servant that had work to do, and began to drink and be drunken; His Lord will come in a day when he looketh not for him, and will cut him in sunder, 
Luke 12.46. M●s crat dominorum nomen servis in front scribere. Ari●ophan●● Babylonios' s●rvos cum fronte inscriptâ introduxit in Scenam. Grot. in loc.  and will appoint him his portion with the unbelievers. None were safe when the earth was hurt, Rev. 7.3. but the servants of God who were sealed in their foreheads. Do you think you shall always live at God's table, to delight in the Devil's drudgery? No, at length you must have their portion too, Depart ye cursed, I know you not. We may flatter, and deceive men, but we cannot that God, who will not be mocked, who tells us, That he will require the blood of others at our hands.  
Quer. 4. Doth not your compassion to others force it? You that are Gods Stewards, have this for your work in God's household, 
Luke 12.42.  To give them their portion of meat in due season; Can you forbear to break the bread of life to souls; souls for which Christ died? Can you forget how passionately he said, If ye love me feed my sheep? Have you neither love to Christ, nor his sheep neither? Do you not remember that your Saviour had compassion on the multitude, because they had nothing to eat, and he would not send them away fasting, 
Mat. 15.32.  lest they should faint by the way? Oh that we had as much love to souls as Christ had to bodies, How many have continued many years, and never yet tasted the bread of life! Oh what sad deliquiums, what fainting fits at death! what dreadful horror, when they shall enter into the borders of Eternity, and see themselves separated from the true portion of immortal spirits! Will they not be ready to upbraid your cruelty, and unmercifulness. Observe what ridiculous and absurd things sinners make themselves here. The covetous man that hath more than enough, yet perplexeth himself with his own wants, look how like a fool he goes leading his horse in his hand, and carrying his saddle on his back till he be pickled in his own sweat, when his horse would with ease carry him, and his saddle too. Look what a fool the proud man is, that will needs be popular, and do every thing to be honoured by others, yet himself is as much afraid, left this secret plummet which puts all the wheels in motion, should be discovered, as a Thief is to be taken in the very act; and if he have the hat and the knee of spectators: the poor man doth as the Ass, that thought she was honoured, when alas it was the image she carried. It is not the man (for him they scorn) but the fine , and the great estate, that is so much Idolised; for so a dull beast shall command the eyes of the multitude with gaudy trappings, when one of better spirit and service shall not be looked on. Do you not mind what a Swilling-tub a beastly Drunkard is? what a childish Ape he is that is given to chambering and wantonness? Look how the poor discontented man like the Silkworm, eats out his own bowels? Can you see all this, and much more which your own thoughts tell you, and not pity the degenerate estate of lost man?  
Oh what is become of the glory of God's Creation! How hath this fair Picture lost the oriency of all its colours, that beauty of all its Lineaments? Cast your eyes upon the excellency of a true Christian, who is bonorum rector, malorum victor, one that knows how to want, how to abound; one whose goodness and wisdom, strikes an awe and reverence into all that converse with him, the profane person fears him, the hypocrite counterfeits him, as knowing he hath no beauty, unless painted with those colours? Can you see sinners want these perfections and be satisfied? Hath the Devil's malice done so much mischief? Shall your affectionate compassion do no good? but the dreadful terrors of Eternity (me thinks) should strike fire out of a flint. All vice is folly here, and this folly will be punished with weeping and wailing, and gnashing of teeth hereafter. Oh think when you are preaching, it may be here are many that have not harkened to God's voice, and God may now be about to swear that they shall never enter into his rest. Can this enter into your serious thoughts, and you forget to do the work of faithful servants: If it be possible, persuade this foolish world to leave mudwalls for good food, and Pest-houses for healthful air. 
Tibinobilius est servire quam regna mundi capessere, merito, quando ex servis filii, eximpiis Justi de eaptius reddimur absoluti. Cassidor. in orat. p. 439. Herbe●ts Odour: p. 169. new. Ed.   
Query 5. Is it not your glory and perfection, your own great honour and privilege, to be God's servants? Abraham is God's servant, but he is his friend too, Isa. 41.8. Moses is his servant, but Moses sees him face to face.  

How sweetly doth My Master sound, My Master.  
As Ambergreese leaves a rich Sent unto the Taster.  
So do these words a sweet Content  
An oriental fragranoy, My Master.   
With these all day I do perfume my mind: so Mr. Herbert, that pious, and most incomparably ingenious Poet of whom it is said, That in his ordinary speech when he made mention of the blessed Name of our Lord and Saviour Jesus Christ, he used to add, My Master, Who is it, I beseech you, that you can glory in as your Master? yourselves, your lusts, the world, the Devil, or God; which is greatest honour to be Ambassador for a wise Prince, or to be a slave to a base beggar?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Aristoph, Plut.   
Alas, we are too much fools to be fit to rule ourselves, and the Devil hath wit enough, but it is to cheat us, and make us miserable.  
The Philosopher hath well observed, 
Arist. pol. lib. 1. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one whose weak spirits, and crazy intellectuals show him born to be in subjection to another wiser than himself, and the best character that can be given of him is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is able to be under Authority; he is not so wilful as to refuse government, not so stubborn as to scorn direction. Unhappy and miserable creature that cannot see itself, and will not be led by a seeing guide. The greatest favour that can be done to children, is to put them under the inspection of wise and sober Tutors; and it is children's credit when under them; to be like soft wax warmed, that will receive any impression: It is the happiness of an Angel to comply with the Divine will: sure it must be ours, who are yet in a state of infancy and nonage, ready to run headlong into all dangers to consult the Oracle of heaven, and take God's advice in all we go about; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for it any thing be rational, this is: Where the superior is infallibly wise, righteous, and good; there the inferior cannot do himself so great a courtesy, as universally to surrender his uncertain, fallible, mutable will to him in all things. I wonder not therefore that David chooseth to be a door keeper, and that he cries out so pathetically, Psal. 116.16. O Lord, truly I am thy servant, I am thy servant.  
I might at large prosecute this great argument to diligence, and fidelity by propounding, 

1 The excellency of all God's Laws.  
2 The great reward which his bounty hath promised. Compare the former with your own passions, the latter with shame and death, the only profit that can be reaped from sin, and it will easily be granted, that every prodigal when he comes to himself, will quickly cry out, Make me as one of thy hired servants: And indeed a right understanding in this point, makes the service to be such as it should be; For he that looks upon God as a hard Master, will either hid the Talon in a Napkin, and do nothing, or else that which is as good as nothing; whilst he hath better thoughts of sin, and the pleasures of this world, than he hath of God, and of the rewards which he will give to them that observe him. God's Creation, Preservation, and Redemption, give him a right to us, and make our service necessary: but the excellency of his nature, the goodness of his work, the future happiness promised, make the service cheerful.    
The sum of all is, Ye are servants: And then your Justice, your Ingenuity, your Security, your Compassion, your Glory, requires faithfulness.  
I conclude this Consideration with Mr. Perkins Motto.  
Minister Christies, hoc age,  
Thou art Christ's servant, mind thy work.  
We have at length finished the first Consideration, which should promote care in God's service. I shall briefly urge the second.  
Consideration 2. Ye are not only servants, but dying servants, and therefore do your work as well, 
Dying servants  and as fast as you can. When Mr. Calvin grew sickly, and some friends dissuaded him from some employments, he gave this answer, Vultisne Christum me invenire ●tiosum? Would you have Christ find me idle? Shall death, a Messenger that was never idle, but always did his errand, find us idle when Christ sends it? there is a night coming when we cannot work, and it is very like our day is a Winter day, not a Summer day. Play the lesson God hath set you whilst the Instrument is in tune, the weather will alter presently, and then the strings will fall, or break.  

Per columbam simplicitas, per ignem zelus judicatur. In cap. 1. Job.  Gregory hath observed that the Spirit of God descended in two shapes, the first was of a Dove, the last of Fire; the first shown Innocency and Simplicity; the last Zeal and Activity: That we must do no harm, is certain, (let none but hellish slaves carry Plague-sores about them) but that we must do good, be fervent in spirit, serving the Lord, is as certain: What good from an eye that is always covered with its own lid, or from fire that is always buried in the ashes, or a ship that always lies at anchor? You must be doing, for God will ere long say, Give an account of your stewardship, you must be no longer stewards.  
The last words almost which were heard from that famously learned, and pious Bishop of Armagh, were, Lord in special forgive my sins of omission; yet he was singularly industrious in writing, reading, exhorting, instructing. Sins of omission will at death go nearer our hearts than we thought they would in life. Be as zealous for God all your life, as you thought you should be when you first entered on this public employment for God, and as you resolved to be when you last lay upon a bed of sickness. But sad experience finds the common observation too true, That bells strike thick while they are rising, but stand still, and give no sound at all when they are at full pitch, We forget what we were, and what we shall be, and consider not what a great account we must suddenly make, and therefore fall asleep, and do not by deep meditation, wind up those weights which must keep our souls in spiritual motion; We find in nature, that stones the nearer the centre, move faster. We find the Devil raging, because his time was short; 
Hev. 12.12.  Shall not we be as industrious who have but little time for better work; reprove sin to day, as a man that may die at night, 
Nemo restituet annos nemo iterum te tibl reddet. Seneca de Brevit. vit●● cap. 8.  for when thou diest, the opportunity is lost, than you know not how to beseech sinners to be reconciled, than it is too late to make Dives his motion. Oh that my brethren were warned not to come into this flame!  
The Stoic saith truly, Maximum vivendi impedimentum est, 
Idem cap. 9  expectatio qua pendet ex crastino, The greatest impediment to a good life, is hope of living to morrow. They who please themselves with their own thoughts and company, sometimes find they are at their journey's end, before they thought that they had been near it. Men that sleep securely wonder so much time should be gone, as they find there is when they awake: Whilst we are employed in things worldly and sensual, our time is gone, but our work is not done.  
I read lately Chrysostom's third Homily upon the Acts, wherein because I found many things, which affected and awakened me much. I shall recommend them to your consideration.  
I am persuaded saith he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That very few of them who are entrusted with the Gospel, and the care of souls, shall be saved, the far greater part is damned; my reason is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sc. This work requires a soul more than ordinary, he had need have a thousand eyes in his head, and have them all awake. The sin of a public Minister gives more offence, than of a private person. God could better bear with the discontent of an ordinary Jew, than he could with the passion of Moses. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Which of us shows so much care of the flock of Christ, as Jacob did of his Uncle Laban's, In the day the drought consumed me, and the frost by night, and my sleep departed from mine eyes. 
Gen. 31.40.  I value (saith he) nothing more than the light, yet I could wish to be blind, if by that means I might open the eyes of your minds, and convert your souls, yea this I could wish a thousand times: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I wish you may never further make experiment by your iniquity, of the truth of this vastaffection: When so great a calamity befalls me, as if any of you sin, Let me perish, if I be not like one paralytical, or in an ecstasy, that I can truly say with the Prophet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As for the light of mine eyes it is gone from me, Psal. 38.10. I hope this fire warms.  
I would add more force to these considerations of our relation as servants, of our sudden discharge from that relation by death, but that my charity forbids me to suspect that others needs so much as myself, to awaken constant diligence; and to prevent that dull Lethargy which is apt to creep upon us.  

Tanta sane diligentia subjectos sibi populos rexit & omnia & omnes quasi sua essent, curaret. De Antonio pio. Julius Capitolinus.  God grant that all Christian Magistrates may mind the affairs of all particular persons under them, as if they were their own: And that all Ministers of the Gospel, may sincerely endeavour to save themselves, and them that hear them, not preaching themselves, but Christ Jesus the Lord, and themselves the servants of others for Jesus sake, 2 Cor. 4.5.  
I have now finished the first part of my task, which was to draw practical inferences that did concern all that stood in Moses relation, that were Gods public officers in the world, acting for him by his direction; the other part must now be undertaken, which we hope will more briefly be dispatched: It is to tell you, what Moses death speaks to all those, who are daily in a capacity of losing such servants of God, who are useful to them in their generation, as Moses was to the Israelites in his.  
We have heard what Moses death spoke to Joshua, and the Elders of Israel, let us now hear what it speaks to the people, and it recommends five things.  

What Moses death speaks to the people.  1 Let no man be Idolised, be he what he will, he is but a servant, and a dying one too, a flower, yet withering and fading. Epiphanius saith, That in Arabia Moses was accounted a god, and there his Image was worshipped; their reason was because of the miracles which he wrought; Sure they knew not that he was but a servant, and that he died in the Wilderness: Fools we are to adore the conduit-pipe, and forget the Fountain. We look to instruments, and forget the principal Agent: When Pharaoh consulted Joseph as an Oracle, he wisely told him, God shall give Pharaoh an answer of peace: When Paul and Barnabas come to preach the Gospel; if they may be looked upon as gods for their Miracles, the malicious Devil is as well pleased, as if they had be scorned or trampled on.  
And if some great Scholars be not mistaken, the great respect which were in the world to the better sort of men among Heathens, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost add 12 cap. 2. ad Corinthos. Luodo: Vives in Comment. in August de Civit. Dei. I am not ignorant that Grotius gives another account of the original of this practice viz. because the stars had been by the Astronomers cast into the forms and shape● of Beasts. See Explicat. De ealog. p. 28. Plut. de Defect. Orac.  and holy men amongst Christians have served his interest, more to bring in Idolatry, than the base practices and wanton wits of profane men could to bring in Atheism; for by this art (it is thought) the silly beasts came to be worshipped as gods; for whereas several Princes and great men, applauded by the people, had several devices and emblems which they bore in their Shields or Crests (some best liking Dogs, others Lions; Wolves, or Cats, as sympathy of nature, fancy, or particular occasion led them) the spectators minds were by little and little tainted, and for the man's sake began to give adoration to the Beasts, till posterity looked upon them as Coadjutors, and helpers in all victorious success in war, or prosperous events in peace.  
I might at large prosecute this notion, if I had time to view Popish Images: We sometimes find a sordid, but a cunning fellow, turned out at one door, to sneak in at another: When Paganish Idolatry must fall to the ground, and the Isles hear a doleful voice, that the Great god Pan is dead, the Devil joins with the multitude of Christians, and cries down all the ancient duties, but it is that he may the more applaud the Saints; and than you know, if any person be much beloved, his picture shall be desired. Experience hath given sad testimony, that adulterous hearts, when they once had Minions, pleased themselves more with them, than with their lawful Consorts. To this day the Devil hath no such engine to wind up the hearts of the faithless Jews to such an incredible height of unbelecf, as their high thoughts of Moses, and of that Law, which they kiss and reverence: Insomuch that this is now their settled maxim, that no person can be looked on as coming from God, that doth not establish the Mosaical Occonomy, the fancy of whose perpetuity would prejudice and take away the efficacy of that great Argument, 
Maimon. Fund. legis with Vorstius.  used by our blested Saviour, I mean Miracles.  
I am persuaded the Devil hath played the same game, in these late years of the Christian world; for when men are persuaded to have men's persons in admiration, either the admired creatures continue what they were thought to be, & then God is little acknowledged, or if they turn to error and bad practice, either their admirers see it not, and so follow them, or if they do see it, than it is a good argument to Scepticism, and make men suspect all Religion. I persuade myself, most Sects (which have caused woeful divisions) have arose from Idolising the Sect-master. It is known well enough that a Master's error is no small temptation to a Scholar: And indeed there is no temptation to the Master, like the admiration of the Scholar.  
But I forget myself, and stay too long upon this head; Lonly suggest that then we Idolise any man: 

1 When we set him up as a Dictator, to believe and act as he would have us, without his showing God's Commission for what is propounded by him to us. For who dethroned God, and set up man as the ruler of my faith and life?  
2 When we are so dissatisfied at the loss of any creature that we enjoy not quiet of mind in God, and believe not his ability to supply that loss; as if God could not make the stream to run as well for our advantage in another channel. It is a sign when the case is thus, that we put the servant into the Master's place, and make account the Family's welfare depends on him who is sent, and not on him who sends him. Whatsoever he be, though excellently adorned with the accomplishments of a man, with the perfections of a Christian, know, if he do good, it is because God blesseth him, the Instrument makes no Music, unless some curious hand touch it; and know, that all that glory thou admirest is carried in an earthen vessed, and a little knock may break that Pitcher which hath often brought good water from the bubbling fountain. Let these considerations keep our affections sober; for if men be once inordinate in passion, and listen to temptation, you had as good talk to mad men, and the Devil knew there was such amongst the Jews, and therefore contended about the body of Moses with the Angel. Not questioning but they who were so ready to worship a golden Calf, would quickly have some devotion to pay upon his Sepulchre; but the phyfick, and those cordials which do no good when nature is spent, are proper and successful medicines, before strength be too much impaired, and spirits wasted. Those arguments which speak to sober, indifferent, or not over much prejudiced Auditors, are to others whose passions are engaged, like lightning, which goes through a porous body, and leaves no impression, nor any testimony of its presence there.    
Got causeth the Sun to rise, like a Giant to run its course, and he makes it to set at night; God sends forth men into the world to be useful, they are his servants; he calls them home, they die; Let God every where be acknowledged, no man●dolized.  
2 Yet Moses his death, chargeth you that they be not slighted: Servants indeed they are, but they are Gods servants, they die, but it is God that calls them from you to himself that he may reward them: Have you any good Magistrates? thank God for them, live quietly under them in all godliness and honesly. Have you good Ministers that labour in the word and doctrine? bless God for them; they beseech you, as in God's stead that you would be reconciled to him, respect the Ambassador for his sake that sends him; those whom you value not upon their own account, value as they stand in relation to God. I presume no man can easily be so fond and ignorant as to imagine that he is bound to think, every one that hath the name and the garb of a Minister, must be looked on as God's servant; No it is too evident that many carry God's livery on their backs, which do the Devil's service, with their hands: Unto many of whom, even men may say, what God will, when they talk of prophesying in Christ's Name, Ye are workers of iniquity, we know you not; and if Korah, Dathan and Abiram, will offer strange fire, the congregation must leave them:  
But I now speak of those whose study and prayer is to save themselves, and them that hear them, who prays to their people whilst they are spectators, as well as whilst they are auditors; they are would convert souls to righteousness; let them be respected for their works sake; yea, for their Master's sake, let them be reputed servants of the most high God: The Devil found it would be a good way to pine and starve the vitals of Christianity, to make the feet lame, 
Mr. Baxters learned and excellent Discourse, to prove that over doing is undoing; in his directions for peace of conscience.  and the hands feeble, if he made the head too big, if he put a Pope into St. Peter's chair; and then the design ever after should be, more to maintain their own grandeur and greatness, than the life and power of godliness: If the Protestant Religion finds out this temptation, then scorn, vilify, down with Ministers, and Ministry, vilify the persons, and that will help to make the Doctrine vile.  
I cannot forget how angry God was even with Aaron and Miriam, Numb. 12. For alas! even they could speak against Moses: Wherefore saith God, were ye not afraid to speak against my servant Moses? vers. 8. And the anger of the Lord was kindled against them: Why, what had they spoke? see vers. 2. Hath the Lord spoke only by Moses; he married the Aethiopian, a strange woman, he is not so much wiser than we. God will not bear any thing which manifests contempt of them that are employed by him.  
But the best way to show respect to them, that now consecrate themselves to God's service, is to accept of the Doctrine which they preach (viz.) the holy commands and promises of the Gospel: What though some of them have not such parts, such sagacious apprehensions, such piercing expressions, such lively representations of their thoughts: remember, that Isaiah was a noble man, and nearly allied to the King. Amos was a Herdsman, yet both were Prophets. Jesus Christ dieth, 
Mark. 16.  and sends out poor Fishermen, and they do more miracles, and greater than ever he did; and convert more souls: If God please, the pulse, the courser far, shall make Daniel look better than the rest: though Moses must not be idolised, yet Joshun must not be despised. I of Paul, and I of Apollo, and I of Cophas; sure ye are carnal: are they not all the servants of Christ? what, is no sense nor reason spoke, unless it be adorned with such a degree of eloquence? Is there no light, unless there be noonday glory? this is just like a silly Countryman, that counts him the King which hath most silver lace, and can show the biggest handfuls of gold: the foolish sports of lascivious fancies, grave and masculine plety, looks on with a noble contempt; though I love with all my heart to hear discourses, wherein my understanding perceives learning, and my affections feel piety, yet I am far from thinking, that one quarter of them is learned, which the world reputes so: where the words are starched, and they are set together, to make a few fine cadencies, and they please an itching ear, that affects trifles, but cure no disease, blow away no mist from the understanding, leave no foundation for settled peace, or sober godliness: 
Hieronimus ad Pannachium.  Cito turgens spuma dilabitur, this froth that looks white is presently wasted. A tumour in the face that glisters and shines much, is contrary to that healthful complexion which makes beauty: I would have learning, but it should be to convey truth better to the understandings of all that hear me: learning to make every thing plain, not to make any thing obscure and difficult.  
Mr. Meade used to say, to preach so as people should not understand, was like a Shoemaker's bringing home a handsome Shoe, but with a Last in it: it looked nearly, but it was of no use as it was; for no foot could be put into it: When I am in pain, and a member gangrenes, talk not to me how the Chirurgeon looks, but tell me how fit he is, and how well skilled for the cure: doth the Prince applaud the Ambassador? that hath showed he could speak elegantly, and had words at will, but left out the potent reasons, wherewith he should have secured the business, or else so buried them in his own phrases, that they were not understood: If any one ask why I speak all this, I shall tell him no other reason but this (I wish I had no more) I would not have the water of life valued, for the Vessel through which it runs, nor God's truth for the man's parts, but them for truth; and every one esteemed as he is a member of God's family, and is more or less a faithful servant.  
But if you will sleight them, let me tell you, they shall not be troublesome to you very long; for Moses shall die: God sends them now to demand fruit, and to charge you to prepare for eternity, and to invite you to accept of great salvation, it may be, it is the last time that ever this Messenger shall be sent to you, welcome him now or never: Think every time you see a godly Minister going into the Pulpit, it may be I shall never hear this man more, never hear him pray for my soul more, never perceive him entering into my very heart, and command my affections, and raise my spirit by Gospel Arguments, and allure me by divine motives, if not now, never; if not now, nothing must speak to me but his gra●e, until the day of judgement, when he who loved my soul, and asked me why I would die; must come in as a witness against me, and justify God in my condemnation, why should I slight God's message, or slight him who brings it? Now he is for aught I know, entering into the joy of his Lord; now God so values him, as to reward him.  
Surely this arguing is rational, and might easily enter into any man's mind, who observes but common experience, though he had nothing else to prompt him.— I hope all of you will reap this advantage from the present occasion, to value the persons, and the Sermons of all conscientious preachers better: idolise them not, was our first advice, that is one way to lose them. Gustavus the renowned King of Sweden, prophesied truth when he said, God would take him off, because men too much admired him; yet scorn them not, for Ambassadors are soon called home, when it is desperate to prevail so far as to get fair audience: but howsoever you deal with us, do but practise godliness, and we shall rejoice; for I question not but holy men can hearty present Paul's petition: Now I pray to God that ye do no evil, 
2 Cor. 13.7.  not that we should appear approved, but that ye should do that which is honest, though we be as reprobat●●. Experience tell us, that good thoughts of the Physician facilitate the cure, and the good health of a sickly patient, brings credit enough to the Physician.  
3 Moses his death, Chargeth you not to be confident of long life yourselves: if Palaces crack and fall, sure weak cottages must; if Moses die, a●private Israelite must not live always: All flesh is grass, Isa. 40.6, 7, 8. Homo cum sis, id fac ut semper intelig as: The Heliotrope, may pride itself, at the Sun's presence, the pretty flowers may open all their heads, and welcome the salutes of the grand beauty of this visible world; but the Sun will set, and a night must be found every four and twenty hours in Summer, but at length comes a cold Winter, a tedious absence of the warm beams, and then the leaves drop, and the roots perish; we are far nearer sickness and death, than we think we are: Soul take thine ease; that the man said; This night shall thy soul be taken away from thee, that God said: Is not this great Babel that I have built for the honour of my name. The great King hath no sooner said it, but he hears a voice, that speaks something of a different nature, like the noise of a thunderclap, that swallows up the melody which his secure pride made him: The Kingdom is departed. A remarkable check you have to men's vain presumption of life, in 1 King. 16.8, 9 Elah is drinking himself drunk, and his servant Zimri comes in and kills him;— Well, Zimri will be King, promiseth himself much happiness in his royalty, but it hastens his death. Omri besiegeth him, and when the City is taken, 
1 King. 16.18  the poor King goes into the Palace, burns the house over him with fire, and dies.  
The Israelites like not Mannah, they must needs feed more delicioussy; they shall; but while the meat was in their mouths, the wrath of God fell upon them, and slew the mightiest of them; we are blind if we see not, that man groweth up as a flower, and is cut down; 
Job 14.2.  he fleeth as a shadow, and continueth not: Every thing in nature tells us of changes; our very Table is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bier, whereon every dish of meat stands as a dead corpse: I could weep sometimes, and drop my tears as the dew of the morning, when I see a young man in the pride of his strength, 
Quis pacturientem rosam & papillacam corymbum anteq●●m in calarnum f●andatur orbis, & totâ reuben ium foliorum unbitione immature demesium aequis oculis mai cessere videat. Hieron. ad Pammachiam super obit. Paulinae uxoris.  in the acuteness of his parts, in the blossom of his beauty, whilst he is the delight of friends, and his society the ambition of spectators; he sits still, and thinks no hurt, when a rude passion stabs him; or he is innocently merry, but his juvenile blood is inflamed, he is sick, he groans, he sighs, he dies: But I resolve to stop the floodgates, and blame my folly; for it is folly to forget that it is as natural for the grass to whither, and it is as ordinary for it to be cut down, as it is to creep out of the womb of the earth: Be as careful as we can, good fruit will perish, because it is wormeaten, and that which eats it, is bred within it. Just when Pharaoh will have bricks made, and build Pyramids; leave Monuments of his greatness to posterity, then is God about to break him, and pluck down the plumes of Egyptian pride.  
And surely, if an Israelite cannot presume that long life shall be his portion, an Egyptian cannot; if a Moses cannot, than not an Israelite; but this fond self-flattery, this great disease of besotted humane nature, whilst I perceive so much reason as a medicine proper for its cure, and yet so little of it received; makes me sad, and bewail the delirium that hath deprived us of all sober understanding: And indeed who can think of Jonathans' great integrity, and read his great mistake, without some degree of this passion, 1 Sam. 23. he said to David, Thou shalt be King over Israel, and I shall be next unto thee. Alas, good man, who knew not that he was to die in the next battle, and shall not the tares▪ be cut up when the wheat is? Shall not the dust be blown away when pearls are? Whether I, or you shall be death's portion next, I know not, but that we shall all be, is certain, for Moses is dead; neither humility, nor meekness, power, and greatness; neither the love of God to him, nor the love of Israel gives a dispensation, from death's claim.  
4 Moses his death: Commands you to prepare for death; nothing will secure from it; therefore provide for it: Art thou great or small, in prosperity, in adversity, the way may differ, it may be fairer to thee, fouler to another; but the journey's end is the same; the debt is due, the day of payment not expressed, and therefore it may be demanded presently: What have you to say when death comes? Will you speak to Time, as Joshua to the Sun, Stand still, that I may be avenged of all my adversaries, that I may murder and crucify those sins and lusts which have rob me of God and Heaven: Alas, you cannot, Times Chariot runs post, he will not hear; or is the grim visage of death, and the thoughts of eternity, and a day of judgement so little formidable, that thou canst look steadily without amazement on them? Alas thy heart fails thee at the thought of them? What cordial then hast thou? Moses my servant goes before, Death comes after: be God's servant; and thou art well prepared for this charge; be the Devil's servant, and have the Devils curse; be Gods, and the gift is eternal life: Aaron goes up willingly to Mount Hor and dies: Moses when he sees it is Gods will, is satisfied: Nothing like the testimony of a good conscience, that a man hath been faithful in God's service; though every one in God's family be not a steward, a public officer as Moses was, yet every one is a servant, hath some work to do; oh why do you neglect it? Is that a fit time for man to dress himself in a dark night, when the dreadful cry astonisheth him that his house is on fire about his ears? the poor man stands naked, amazed, and is either burnt, or runs down the stairs, with fears not to be conceived by any body but himself; so it is when death fetcheth the sinner, and conscience cries aloud that the fire of hell will scorch him, and the great Judge infallibly condemn him: Is this a time now for him, to put on the ornaments of grace, when he is putting off the body? No, alas, that is too great a work to be done so soon, and he is too much amazed to go about it: The fear of a danger past, kills Nabal, and makes his heart like a stone within him. There are sad instances that make it evident, that the time which men allot to make preparation for death, is generally useless, and ineffectual for that purpose.  
A learned Doctor of our own hath collected three sad examples which give sufficient restimony to our last assertion, 
Great Exampl. 3. Part. p. 144.  the first of them he met with in S. Gregory, who reports of Chrysaurius a Gentleman in the Province of Valeria, rich, and vicious, witty, but lascivious covetous, proud; that being cast upon his death bed, he fancied he saw evil spirits coming to arrest him, and drag him to hell; he fell into a great agony, shrieked out; And when his disease grew desperate, he cried out, Give me respite, but till the morrow, And with those words he died. His second example is of a drunken monk, whom Bede mentions; who upon his deathbed seemed to see hell opened, 
Lib. 5. c. 15. Hist. Gent. Angloium.  and a place assigned him near Caiaphas, and those which crucified our Saviour. The Religious persons which stood about his bed, called on him to repent of his sin, to implore the mercies of God, but he answered, this is no time to change my life, the sentence is passed upon me, it is too late. His third example is one Gunizo, a factious and ambitious person, of whom Damianus reports, that the Tempter gave notice to him of his approaching death; but when any man preached repentance to him, 
Biblioth. F. Pp. Tom. 3.  out of a strange incuriousness, or the spirit of reprobation, he seemed like a dead and unconcerned man; in all other Discourses he was awake, and apt to answer.  
Divers now in Cambridge will quickly perceive that these three instances call to their minds a fourth, of a woman that lived there, who on a sickbed being visited by divers persons of piety, and entertained with holy discourses, used to say nothing but this, Call Time again.  
It is true, we have not every day such remarkable instances, no more is every murderer hanged upon the Gibbets, yet so many suffer this dreadful punishment, as to make acts of baseness formidable, and to show the sore hatred, which a good and compassionate Magistrate hath against them; so the former examples demonstrate that God's grace (though of absolute necessity to our happiness) yet then when we should need it, we may either forget, or else not find it, we thought we should, at the command of our wishes.  
But what is the design of poor besotted man? Let a sickness arrest us, a Physician is sent for, an estate, a great revenue shall be parted with for Time, get but health, and then any man shall have it for a trifle: Nay we are weary of it if it must be spent in the thoughts of God and eternity; then this short, very short life, is too long for us: Men that are full of business in the world, talk like Augustus, Aliquande se victurum sibi sperabat, he hoped he should sometime live to enjoy himself, and they long passionately for a great Vacation; but when it may be in their power, they act like Turannius, who after the ninetieth year of his age, having received a discharge from Caesar, and got liberty to be freed from Court attendance, 
Componi se in lecto, & velur exanimem a circumstante familia plangi jussit. Seneca de Brevitvitae, cap. ult.  will needs be laid in his bed, like one that hath breathed his last, and all his family must bewail the old man's death. The God of heaven will tell us at the day of judgement, how little we knew what to do with ourselves, and our time when we had fair opportunities to prepare for death, and to work out our salvation: God will easily convince us, that it was our wilful prosecution of our own lusts which ruined us, and that we would not come to him that we might have life.  
If any one shall ask me, what should be done to make preparation for death: I would beg of him, first, 
Nihil minus est hominis oecupati quam vivere, idem cap. 6.  That he would be so much at leisure as to be a while serious, if he can but prevail so far with himself, as not to be turned out of doors by his own thoughts, he will answer his own question himself, and soon resolve, that to live, is the best preparation to die. 
Haec quae vides ossa circumvolura nervis, & obductam cutem, vultum que & ministias manus & caetera quibus involuti sumus, vincula animorum tenebraeque; sunt. Seneca Consol. ad Marciam. c. 24.   
For it is one thing to be in the world, another thing to live: To be a man in the due use of all powers and faculties in the just command of all passions, to be a Christian in the exercise of all Divine graces, this is to live, otherwise men are dead in sins and trespasses, and their souls are buried in a lump of flesh.  
I persuade myself in this point, men need more to be awakened than instructed, for who knows not that he ought to repent, and who understands not that by repentance, God means that which he himself means, when he charges a son, a friend, a servant to repent, viz. That he should be hearty sorrowful for what is past, 
S. Augustinus sibi jussera: Psalmos Dividicos de paenitentia scribi ipsosque jacens in lecto contra paretem Posito Jegebat jugiter & ubertim flebit. Posidonius.  and do so no more; why then is not the Catalogue of sin read over till thy heart be melted with godly sorrow, and a constant antipathy against iniquity make thee watchful That thou sin no more lest a worse thing come.  
Reader, tell me, wouldst thou not do this, this week, it thou thoughtest thou shouldest die the next? but remember this day cannot be too soon, because to morrow may be too late. It was a good saying of a wise Rabbi, It is every man's duty to repent one day before he dies; and he that knows not but that this day may be his last, had need begin to day, and so make every day a continued act of repentance: Do this to purpose now, for since nothing makes enmity betwixt the holy God and us but sin, practise this duty daily by surveying all thy life, by continuing resolutions of obedience, by holy watchfulness, that when the hour of death comes, thou mayest have this by thee as a never failing cordial.  
And dost thou not know, that thou wilt then need a strong belief of this great truth, That God hath mercy for a repenting sinner, That the case of man is not desperate; That we have liberty for second thoughts by the New Covenant; That there is a great glory hereafter, and a certain resurrection to eternal life? why is not this point studied by thee till thy soul be fully confirmed in this great Article?  
Or art thou ignorant that thou shalt be unwilling to die if thy treasure be not laid up in heaven? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in Phaed.  you may pull off a glove with ease, but not the skin; you may easily see a soul go hence, that hath none on earth that it desires in comparison of God. Whereas a soul immersed in body, used to nothing but eating and drinking, and the pleasures of the belly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sc. that is bewitched by the body, fallen in love with it, and embraceth it; Oh how willing it is to catch at, and clasp about every thing that might make it stay in its beloved tabernacle; Oh be sure to inure thy mind to things heavenly, and spiritual, for inordinate consent to the pleasures of our outward man do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the noble Philosopher speaks) strangely unite our souls to our bodies, that they cannot go from that which they count their happiness without infinite torment and vexation: That day wherein the vanity of the world, the emptiness and dissatisfaction of all corporal delights are not so far studied, as to preserve our love for God, that day did nothing for our provision for death.  
Reader, all this thou art persuaded of, practice it; yet for thy comfort and quiet, at the hour of death, remember to familiarize death to thy thoughts in life; a Mariner is not afraid in a storm at Sea, when a child, or a timorous woman quakes for fear in a fair day, on a shallow river: Think thy Saviour the beloved Son of God died, and lay in the grave; remember if thou art Christ's, all things are thine, life, and death; seriously read, and duly consider, Heb. 2.14.15. 
1 Cor. 3. last.  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil, and deliver them, who through fear of death were all their life time subject to bondage.  
Did we thus practice, and thus anticipate death by thoughts, we should find our childish fancies apt to converse with that grim visage, which at the first they ran away from.  
By this means we should be worthy that character of those valiant people. 
Lucan.   — Animaeque capaces Mortis.— 
Men not transported with the love of life, nor enslaved with the fear of death: Men fit to live; fit to die; men that could triumph, and sing that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oh death! w where is thy sting, Oh grave! where is thy victory?  
Fifthly and lastly, 
I speak here only of good men that make provision for death by a pious life.  Moses death chargeth you to be satisfied, quiet, and contented, when you die yourselves, when your friends, when good Magistrates, good Ministers die before you; for sure we, and they may be sick, and die, and yet be beloved of God; so was Moses: Yea behold a greater than Moses, Jesus Christ; he that heard the voice from Heaven, this is my beloved Son, he felt the pains of death, and lay three days in a Sepulchre: deaths face looks more lovely ever since, and may be beheld with less astonishment: Now we may cheerfully say, come let us go and die also: sure though the Bee hum, and make a noise, though the Serpent hiss, yet the sting is gone: Blessed be God for the satisfaction we have in this great case by the death and resurrection of our Lord and Saviour: when our pains are next to intolerable, though we should sweat as he did, drops like blood; yea, when we feel the stroke of death, and find the face besmeared with a cold clammy moisture; the eyes are dim, the hands stiff, the friends stand by and weep, they speak, but can receive no answer: there is no liberty for a thought of any thing but pain and sadness, grief and sorrow, yet may a sober Christian now by this Gospel-knowledge of the death of Christ, make this happy conclusion; this may be my case, and yet I not be hated, but so far beloved of the holy God, as that I may hereafter shine as the Sun in the firmament, 
Mat. 13.43.  and may for ever be as the Angels beholding the face of my Father in Heaven: Go then ye useful exemplary persons, who speak much to the World, when you say nothing, who by good works, 
Est aliquid quod a magno viro, vel tacente proficias. Seneca.  those unanswerable syllogisms, those invincible demonstrations, convince spectators, who by the beauty of holiness, steal away the hearts of gainsayers, and win their affections almost against their wills; go, lay y●●r heads upon a cold stone, or a soft turf, we are satisfied; if we weep, it shall be for ourselves, not for you: Our Saviour, when he died, charged his disciples they should not let their hearts be troubled, his death hath prevented the cause of trouble, we are no more Sceptics, whether the grave be the way to glory or not? no more scrupulous whether it be best for you to die, 
Fine Apologiae.  or live? It is not now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Socrates speaks, a thing known only to God, whether the Scales turn for the advantage o● the dead or living; and since the Son of God, and the best o● God's servants, ever since the creation, have walked through this dark vault, we will never expect a better way fo● ourselves (that is to be proud) nor will we be amazed whe● we come at it, for (after this Gospel knowledge) it is to 〈◊〉 nothing but play the fool, or to fear where no fear is.  
And if ever I needed this understanding, I do now; for if ever I had reason to resent deeply, the loss of any man, I have reason now to be affected at the loss of my faithful friend Mr. Edward Bright, Minister of the Gospel to this Parish; what affections you had to him your tears at the late public fast we kept on his behalf, did abundantly testify: Shall I a little tell you and the world, who is dead, when it shall be said, that Mr. Bright is dead.  
I abhor to be unworthy in my speech of any dead person: It is base, when others cast friendly dust, to affect to cast dirt into any one's face; yet I think painting becomes dead people worse than living; and whosoever have used it, have hitherto got but little credit by it: I would be as unwilling to speak more good, than truth allows me of a dead friend, as I would to raise an evil report upon a living enemy.  
I shall therefore say nothing but that which all who had any converse with him, whose funeral we now solemnize, might easily observe in him.  

Though I have often heard him thankful for his good education, of which his Father, a godly Minister in Kent, was very careful.  I meddle not with that part of his life which I knew not myself, and therefore shall only tell you those things wherein he was exemplary since I had happy acquaintance with him.  
1 The first which I shall instance in was, the nobleness of his disposition; he was not like a Whirlpit, to suck all into itself, but like a fountain, that sent forth streams from itself, to refresh others; amongst other things which I heard from him in his sickness, this was often repeated, I thank God I came not to London for money: few nights passed over his head, but he used to say to his Uncle (a most affectionate Uncle in whose house he died) if you would be rich, Remember he that giveth to the poor, dareth to the Lord: Many there are in Cambridge who had much experience of this good Spirit; Munerarius pauperum, & egentium, 
Hi●ronimus ad Pammachium.  candidat us sic fest●nat ad Coclum.  
2. The plainness, sincerity, and simplicity of his heart: his actions were not checker-work, half black, and half, white: he was not as too many now are, a great nothing i● a Juggling box: that which glisteren was metal, not gilded over with pretences; this he used to say often to me, I thank God I brought a good conscience from Cambridge, and have not lived here to spoil it; and indeed he was a man so free from all dissimulation, that I know very few his equals in that perfection; being as far from flattery as any man I know, I had almost said, as any man living; yea he would when you required it, open his breast, speak so plainly to you, that you might see his heart spoke five words, when his tongue spoke but one.  
3 His courage and resolution: Elijah durst speak to Ahab, and Moses to Pharaoh: I can truly say, I never knew him timorous, where he was conscientious; and I could have promised this Parish this great happiness, that the greatest man in it should not have been bold to sin, but he would (since God had given him this relation) have been bold to tell him of it, and accent it too, with all those circumstances which were convenient: he was not steel in one cause, lead in another, if he thought Religion concerned: and as Solomon's throne was supported by Lions, so must Christ's by such as these.  
4 His candour and moderation: though zealous for practise, for truths fundamental to a pious life, yet in other things fairly he allowed good men to differ; and if his natural temper, did at any particular time on a sudden transport him, yet he was quickly sensible.  
Oh that the Christian world did enough remember, that it is good to be zealous always in a good matter: Sincerity is good blood, zeal is good spirits; and it is pity good spirits should be spent in throwing feathers. Moses could not bear the people in Idolatry, no more would he any in profaneness; yet he is a very unwise Physician that makes no difference betwixt an ordinary boil, and the plague sore; betwixt a little dirt in the skin, and a leprosy; he that knows not how to consider that in every thing, he is not infallible, is like to be a very inconsiderate person; and he who takes it for granted, that he is fallible, would have but little love himself, because he hath none for others; if he would, s●●e he is very proud, to think all the world ought to give him that which he gives to no body; and indeed that act of pride will soon follow, if men can once persuade themselves, that every one ought to be of their mind which if I mistake not, is though the subtlest, yet the highest pride in the world, The heat of the heart purifies the blood, yet if good air be not sucked in by the ●ungs to cool it, it will ruin the body by hectic fevers. That may be of excellent use which is boiled gently upon a little fire, but let it boil hastily, and run over, it raiseth ashes enough to spoil itself, to make it good for nothing, and to put out the fire too, which had been useful for many purposes.  
5 His abilities for the Ministry:— he had good natural parts, and so the metal was good at first, he had well improved them by study, and so the metal was kept from rust; besides, he had a deep compassion for souls: And indeed he had need be able that goes about God's work, 1 Chron. 29.1. The work is great it is for the Lord, said good David, when a palace was to be built for God. To prepare spiritual Temples where God shall dwell, is a greater business than most of our Tradesmen think it is; he loved to have his Sermons filled with sense, could not endure a great bundle of words: And indeed it is absurd to see men's tongues run as fast as the River at full tide, but their judgements move, as standing water, covered with a sheet of ice; or if you will, it is ridiculous to see fancy and humour riding gallop, but sober reason, just understanding, come speaking like a Lackey behind them: The judicious Discourses, of which divers of you were Auditors, made by this able Preacher upon Eph. 4.14. [That ye be not as children tossed to and fro, with every wind of doctrine] shall witness that his name was to be put into the Catalogue of them, whose thoughts are sober, and who do as 'tis said Aristole did, when he wrote his book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dip their pen in their soul, in the composing of Divine Treatises.  
I could wish that qualification required by the Apostle was a little more considered by the present generation, viz. That he who is to take care of souls, and preach the Gospel must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sutras Interpreta●ur. Gregor. Nazian. Vide Justel. Notas in codicem Canonum Eccles. Universal p. 134.  a Novice, we translate it in the Margin, plainly one newly come to the faith; they that were yesterday Gentiles, to day should they be employed as the public dispensers of God's Oracles? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stay a while, the armour may be good, but every young man cannot use it; and he may do well under command, that would be a bad leader. It would be better for young students to stay longer at their studies, to satisfy themselves in the great truths of Scripture, than to be baffled by every one that shall ask them how they can confute an Atheist, and how they can prove the Divine Authority of the Bible; 
Read Pownals excellent Apology for a young Divines stay in the University.  and when truth is known, it is good to see the heart be well balanced, that it be not quite discouraged if the world frown, nor lifted up with pride if it smile; it is dangerous to lay a great building upon green walls. This good man therefore was thankful for his Fellowship in Emanuel College above all the providences that he had in his life; whereby he had liberty for study, for converse with men of the greatest worth, thinking always, that it was no wisdom to be hasty to spend, if there was no good stock.  
But besides the accomplishments which he had by his natural parts, his acquired learning, his diligent perusal of the holy Scripture, and other Authors subservient to his design, he had a most deep compassion to souls; nothing more appeared in his prayers in public, in his private conference than this: And indeed no man is rightly qualified to preach Christ's Gospel, that hath not Christ's affection in some measure; he had need be compassionate, that will give good food, and good phyfick to mad people, though they beat him for it; the world loves their bodies, and will thank a Physician that discovers their disease, but are either so careless of their souls, or so confident of their own skill, that they will hate a Minister that shall show them the leprosy of sin which hath spread itself over their persons, and their families: But herein was this good man singular, that he had a most ardent desire to save the souls of them that heard him, and cared not what the sinner said of him, so he at length might pluck him out of the gall of bitterness, and the bond of iniquity; he that is to guide the Israelites, those peevish creatures through the wilderness, had need be a Moses, that is, a man of great abilities, and vast affection.  
6. His admirable Industry, a very learned and worthy friend in the University, whose thoughts of Mr. Bright I desired, (because (if I may be bold to use his expression) Good Astronomers are in this case to be imitated, who choose to take the altitude of a star at two several stations, that they may make the more steady judgement) gave me this account of his industry; for one whole year (I think the last of his residence there) he discharged all these several employments, viz. preaching once every Lord's day in Trinity Church, besides Catechising there frequently in the afternoon, explaining the Commandments, examining the younger and more ignorant sort, to whom he gave Catechisms; also preaching in the College once every fourteen night, and moderating Divinity Disputations, both which were his charge as Dean of that College, besides the care of his Pupils (above thirty) which was continually upon him, who fared very little the worse for all his other business.  

I humbly propose this to the consideration of all pious and conscientious men in the University, into whose hands these papers shall come.  Nor must I forget his diligence in instructing College servants, and constant attendants upon young Scholars, wherein they that knew his practice, know he was very exemplary.  
Nor must I forget his readiness to visit the meanest man or woman in Town, whose necessity required his presence.  
Thus did this good man put the Talents that God gave him to use: Idleness is the burial of a living man, every where odious, but there abominable, where sloth will not suffer a man to stir, though it be to save a life: No death is cruel enough for that Nurse, that lets her child, though it cries, starve to death, because she will not be at the pains to pluck out her breast; This good man so much abhorred this vice, that it might be said to him what Jethro said to Moses (unto whom, but that I dare not be nice and curious, I might show him very parallel) Thou wi●● surely wear away, 
Exod. 1●. 1●.  for this thing is too heavy for thee.  
The strictness and exactness of his life, standing always Sentinel to observe what thoughts appeared in his soul, 
Cum sublatum 〈◊〉 conspectu lumen est, & conticuit uxor moris jam mei ●onse jam, totum diem mecum scrutor▪ facta ac dicta mea ●emetior, nihil mihi ipse abscondo, nihil transeo: quare enim quicquam ex e●●oribus meis timeam cum possim dicere, vide ne istud amplius facias, nunc tibi ignosco; in illâ disputatione pugnacius locutus 〈◊〉. Noli postea congredi cum im perltis, N●lu●● diseere qui nunquim dilicerunt. in lib. 3. de ira cap. 36  and that he might secure a good fra●●e of heart, and a holy life, he kept a constant Diary, and no day we●t over his head for some years before his sickness▪ but he called himself to an account, that he might see, what evil had that day been done, what good neglected; he used to record his fins which he had to confess, to make the streams of godly sorrow run fresher; to record the mercies he wanted, to make his prayers more importunate; to record the mercies he received, to make his thankfulness more hearty, and more constant: he used to compare the observations he made of himself at the latter end of the month, with those made in the beginning of it, that be might see whether his sins or his graces had made the greater progress: This is a course which no man will long keep, but he that is resolute to follow holiness, without which no man can see God.  
8 His profound humility: pictures that have no curtains before them, gather nothing but dust, and so do their minds that stand exposed to all men's view, and their own too: that is a blessed soul which knows how to do good for goodness sake, and when it is done by him, to be able to say, Not I, but the grace of God with we; the sense that Mr. Bright had of his own infirmities, together with his contracted melancholy, made him more apt to complain than boast.  
It is said, Numb. 12.3. that the man Moses was meek above all the men of the earth. Meekness was Moses his great perfection, and when our Saviour proposeth himself as a pattern, he saith, Learn of me, for I am meek and lowly: It is admirable when we receive many mercies to see ourselves less than the least of them. When Peter hath the draught of fishes, he cries out, Lord, I am a sinful man, Luke 5.8. It is excellent when God's affliction makes us not to forget his goodness, and when God's mercy makes us not to forget our sinfulness. Loss than the least of all Saints, is the Motto of the greatest Apostle. I never perceived our good man apt to prefer himself above others, he would hearty bless God for breaking that pride of his spirit which he would say was too wilful, and excessively impetuous before he had a serious sense of true piety; 
Omni acto triumpho depositus triumphus clarior, adeo spreta in tempore gloria, interdum redit, cumulatior. Livi. lib 2.  when he read over to me (as he did often) the history of his life, he was willing to stay there where he might speak something to shame himself; but true beauty will be seen through such Cypress, he got respect by it: Like Fabius in the Historian▪ who got more honour by refusing the triumph, than others did by having it: Fellow thy Saviour, O my sold and tread in the footsteps of all thy friends, who are truly humble; humility is the souls ornament, 
Quantum bonum est ubi sunt praeparata pectora in quae tuto see otum omne descen●dat quo●um conscien●●am minus quam tuam timea●, quorum sermo solitudinem leniat, sententia, concilium expediat, hilaritas tristitiarn dissipet, conspectus ipse delectet. 〈◊〉 Seneca de tran●quillit. cap. 7.  the basis of all Religion, the vessel of graces, the foundation of friendship betwixt God and man, the channel of all divine communications, the proper imitation of Christ, the transcendent excellency of the Gospel, the only way to true rest and peace, Matth. 11.29.  
9 The faithfulness of his friendship, and this whosoever forgets, I must not, who had happy experience of it: how rare a thing is it, to find prepared souls, where secret thoughts are safely laid up, and a man is more afraid of himself, than he is of him with whom he doth converse, and is more suspicious of self-flattery, and falseness, to his own interest, than he is of either from his friend: the present temper of this age, makes me think most men take that advice, which if I mistake not, the Orator, saith Bias gave; it a amare oportet, ut aliquando osurus; you must love no man otherwise to day, than as you may hate him to morrow; But Scipie said, 
Vide Ciceronis Laelium.  never was there a speech more pestileutial to the vitals of this noble thing, friendship, than this is: But the former virtues we have observed in this good man, made him capable of being a faithful, sincere friend: 
Aristot, in● Ethic.  the Philosopher saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a friend is another self, and therefore a wicked man can never be a true friend, he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not himself, but one passion or other is always in rebellion, and they make him to have so many interests, that he cannot be faithful to the dictates of reason, which is the foundation of friendship, but he that steadily aims at this one thing which we call piety, and true goodness, he converseth with himself, and so may others too, and not find him Proteus like, changing shape in every place he comes to, but the humility, the strictness and exactness of this holy person, made him amiable, made him love, and be beloved: might I lawfully take the Poet's expression of his friend, Dimidium anims mea, I must then say, I am half buried since he is, or he is but half dead since I am alive; my passion speaks as St. Augustine's did, 
Mirabar caeteros mortales vivere, quia ille quem quasi non moriturum dil xeram. mortuus erat, & me magis quia ille alter eram vivere illo mo●tuo mirabar. Lib, 42. confess. cap. 6.  when he had lost his friend Nebridius; I wondered any mortal man could live, when he was dead, whom I loved as if he had been immortal, but I wondered more how I lived myself, when our affection had made us as it were one person.  
With thankfulness to God I this day remember this friend's readiness to preach every other Lord's day for me in Cambridge, when my own weakness made me despair of being able to preach constantly, and attend my other business.  
Something I have now told you, what Mr. Bright was; but alas! I have but drawn up the floodgates, which I should rather have let down, Miserum est fuisse felicem; but it is ordinary to see sad persons pleasing themselves with stories of their friends, that they have lost, and though every word almost is interrupted with a sigh, and every sentence hath tears, to make it emphatical, yet no other discourse delights; nor is any thing else grateful, but what leads to raise this passion higher; so me thinks I could begin again, and tell the story of his life larger; and when I have finished it, wonder how I did to make an end so soon: I have said the less, because he charged me to say but little of him, and only refer him to God.  
But this I have said, because I desire, that the Parish, to which he was related that this City which yet knew not his worth might know whom they have lost, and might be sensible of it. It is sad to lose a good Christian, but more to lose a good Minister: 
Ad Pammachium.  It was a notable speech of Metania, mentioned by Hierome, who when she saw her Husband dead, presently before he was cold, had two children died also: she only said, Expeditius sum tibi servitura Domine, quiatanto me onere liberasti, I hope Lord I shall serve thee better, having now nothing to attend but God; 
S●ent immobilis nec gutta fluxit.  what her relations were, I cannot tell, but I am sure Ministers should be helps in our service of God, not hindrances; that is it which makes the loss multiply, when death summons them out of this world; and this is it, which is grievous to me at the present, I am afraid you will not serve God so well without him.  
Yet I would not have any who are most sensible of this loss, be discouraged: I did not all this while make the wound gape, that the patient should faint, but that I might make the safer cure: Was he not God's servant? yes, that is it which causeth our present sorrow for his absence; but is he the first servant that ever God took away out of the world? You have seen in the particulars I mentioned, how like he was to Moses in his life: see how like he was in his death: Moses had but begun that blessed work, of bringing the people to a quiet enjoyment of the promised land, and he dies in the wilderness: so this Minister of the Gospel had but begun to sow this seed of life, 
He preached not above six or seven Lords days. He lay sick fifteen weeks.  lived not to see it coming up, but a sore fever arrests him, and a pineing ague, with other sad distempers, cut the thread of life, and makes us call for a burying place, where we may bury our dead (formerly the delight of our eyes) out of our sight, let us see whether our sins made not this breach, and let us remember to mourn for them: 
Quod gravissimum fecit, natura commune fecit, ut crudelitatem facti consolaretur aequalitas. Seneca. consol. ad Polyb.  Let us sin no more, lest a worse thing come, lest God send sorer and heavier judgements upon the Parish and City too.  
Yet let Moses his death satisfy you in Mr. Brights: let Mr. Brights in your own. God hath used to do thus in the world: and if the tide stay not for the best Merchant, every petty chapman must not chafe, because it runs too fast from him: If the Sun set to Kings and Princes while they travel, it will to beggars: God will not comply with all our humours, 
Id Princeps potest, quod salva majestate poorest.  nor must his wise understanding submit to our passionate fancies, where a Moses is taken away, it becomes them, from whom he is taken to be modest, not to murmur against God's pleasure, but to pray hard, and use all the means they can to get a Joshua, and when they have him, to be thankful.  
I have done, only I beseech you that are Parishioners here, that you would remember to use all the means you can, if it be possible to get another Bright amongst you. Empirics were always confident, but there were that heard, Paul I know, and Jesus I know, but who are ye? he said wisely who said, th● Cart was empty when the Horses ran so fast: get a Minister that will be faithful to your souls, that you are assured aims at your everlasting welfare, and when you have him, hear divine truth from him with attention, practise it with conscience, refresh him by the fruits of your piety, by the exercise of the power of godliness; no comfort to the tender nurse, like the thriving of the child.  
FINIS.   

To the Dear Memory of my Friend, Mr. Ed. Bright.  

IF a large heart, open, and unconfined,  
Free as the Air, it lately breathed; a mind  
Worthy of God, and brave friends that durst be  
Good, in this age, and scorn hypocrisy.  
If to speak so i'th' Pulpit, that from thence  
Atheists might learn to think Religion, sense:  
The virtuous so inspired, as still to be  
Made more in love with virtue, and with Thee:  
(Rare Preacher! where the times are so perplexed  
To see the Sermon oft confute the Text.)  
If good men's wishes, Physic's noble cares,  
If Heaven importuned with early prayers:  
If flourishing years, which now so far had run,  
To be a just Meridian for their Sun:  
If all these might have kept thee! that dark Fate  
That too soon closed thine eyes, had then come late;  
Late, as the slow-paced motion of that year,  
Late, to the most long-lived, that wished thee here;  
Late, as thine own requests; that asked a truce,  
Not for thyself, but for thy Master's use.  
Late, as the time, when best friend's might desire  
To see thee full of day's, and God, expire.  
Thou now hadst lived, and preached, and our tears been,  
Not for the Preacher shed, but for our sin  
Awakened at his Sermon's: Then O why!  
So soon, should what deserved whole ages, die?  
Must great mind, like New Stars, but look about,  
Be wondered at a little, and go out?  
Yet we're secure, that their eternal light,  
Removes not from its being, but our sight.  
To spend its glory's in some better place,  
Where no dark exhalation hides its face.   

But let's weep leisurely, and think for what,  
Retail our sighs, Item to this, and that  
Virtue, a tear, deliberately view  
Him in his Pulpit, when quick lightning flew  
About men's ears, and their steeled souls did melt  
Within'um; or again, as when he dealt  
A thunder through the Church all in a fright,  
Thunder, would make Caligula look white:  
Or when— but tear's distract these objects so  
(As numerous refractions use to do)  
That they damn up themselves, and hinder more,  
Being thus at once, both their own sea and shore:  
And so 'tis fit; let trifling subjects throw  
Our griefs into soft Number's, make them flow  
Uninterrupted in one even stream,  
A motion as unworthy as the Theme;  
For Thee our sorrows tumult shall confess,  
It is more full, and high by seeming less.  
Ascend brave spirit! in thy robe of light,  
Thy Flame is more illustrious through this Night  
Of grief beheld by us, who can no more  
But weep, and what thou now enjoyest, adore.   

And for you Sir! whose pious labour must  
Hollow the Urn, that receives this dust;  
Whilst his fair Name moves in your paper-bark  
On flood's of tears, like Noah in his A●k;  
Of't may we meet, and for that Name so dear,  
Whilst living, on its Ashes drop a tear.   
Will. Croone, Fell. of Em. Coll.   

ELEGIES  

On the much lamented death of Mr. EDWARD BRIGHT, his sincerely honoured Friend.  

DEar Soul (too dear for earth) are thy bones laid  
With common dust, and numbered with the dead?  
Thou dead! who hast so often with thy breath  
Blasted life's fatal Foes, Sin, Hell, and Death.  
Thou! who didst erst men's hearts with flagrant words,  
As lightnings through the scabbards melts the swords,  
And by thy skill in Chemistry Divine,  
Turnd'st courser metals into current coin  
For Heaven's Kingdom; such as neither rust,  
Nor earth corrupts: What! Art thou turned to dust?  
Is the salt melted, and the moisture dried?  
The Conqueror vanquished, and the Chemist tried  
In his own furnace, and to ashes turned?  
Hath Divine heat the Microcosm burned?  
Yet thus we see sharp swords soon cut the sheath,  
The purest flame aspires and vanisheth.  
The finest China mettal's broken soon,  
The Nightingal's sweet pipe's soon out of tune.  
Houses of best prepared, and purest clay,  
Oft totter, fall, and moulder in a day.  
Nor may we wonder (when let lose to fight  
The Elements begun to try their right,  
And for dominion strove; the little world,  
Being with wars into confusion hurled)  
That then thy peaceful soul stirred up its might  
To quit the Kingdom which disclaimed her right:  
And just incensed rage awaked thy mind  
To make a way out where it could not find:  
As a bold Lion, when he meets his foes,  
Lashes his sides, and roars, then stoutly goes:  
Through hot'st encounters straight unto his den,  
That there he may repose in peace again:  
So (like Petards) thy soul made gates to fly,  
That oped the passage to felicity.  
And at such gates who would not venture in,  
When though he lose his life he's sure to win.   

But you Physicians who are wont to boast,  
Y'are Natures helps; why quelled you not the host  
Of Rebels here, and caused the civil war  
Of inmate enemies to cease? what, are  
Your Potions, Clysters, and your letting blood,  
Only to save the bad, and kill the good?  
Or to the grave did you his body give,  
'Cause his design was that your souls might live?  
Vanish vain thoughts, here neither care nor skill  
Was wanting, nothing but his Maker's will.  
When God saith not, Physic shall lend no aid,  
Who first hath done his work, shall first be paid.    

An Epitaph for his Tomb.  
HEre ly's a Saint; the poor man's purse,  
Of babes in Christ the tender Nurse;  
The Sick man's salve, the blind man's eye,  
Of troubled hearts the ease and joy.  
Zeals sacrifice, Faith's Herbenger,  
His Saviour's wise Ambassador.  
His passion's Master, and the Lord  
Of's time, and every thought and word.  
Whose bones and ashes pawned remain  
In Christ Church here, until again  
The world dissolve by the same fire  
That calcined him; but then entire:  
Both soul and body shall unite,  
And with the Lamb stand clothed in white  
With Saints and Angels there to tell  
The praises of Emmanuel.  
J. Illingworth, Co. Em. Soc. S.   

On the Death of his highly valued, and much beloved Friend, Mr. Edward Bright.  
When grief makes Poets, and untimely death  
Makes room for tears; Sure than a barren heath  
Can yield a Flower or two, to deck a Hearse,  
The driest fancy can weep out a verse;  
And leave the Reader to determine why  
Such ill-scanned, course-spun, shriveld Poetry  
Appears in Print; 'tis not because the name,  
Worth, Learning, Piety, well-bottomed fame  
Of our Dear Friend with God, need such Divine  
To show him to the world; such foggy Vapours  
Do rather intercept Bright's beams, alas!  
I bleed afresh to name him, cannot pass  
It o'er without a sigh—  
— Now me thinks I could wink  
This vain world into nothing; call't a sink  
Of emptiness; nothing betwixt two dishes,  
Embroidered lies; women's and children's wishes. 
Herb. Poems.   
Yet why so passionate? Is it so strange,  
That friends should shake hands here, that dust should change?  
That smoke (yet such is man) should disappear?  
That stars should twinkle in the Hemisphere?  
I'll play no more the child, but kerb my passion,  
I'll dry mine eyes, and henceforth learn this lesson;  
To dote no more on friends; I see a Rose  
If held too fast, can prick me in the close.  
R. Perrot.   

An Epitaph.  
ZEal without Faction, charity  
Free from vain glory, piety  
Not soiled with sordid affectation  
Religion void of innovation,  
An able head, an honest heart  
A down right man in every part,  
Lies here entombed, a burning light,  
Spent in the Temple: Now good night.  
R. Perrot. Sid. Suss. Col.   

ΘΡΗΝΩΔΙΑ. Upon the Death of E. B. M. A. Fellow of Emanuel College Cambridge, and Pastor of Christs-Church, London.  

1  
HOw! Bright dead too! Ah let m'lone!  
Think you, a sigh, or groan,  
Or blubbered eyes,  
For him just obsequies?  
Ah! tell me not, the greatest Urn,  
Hath but a hearse,  
Scutcheon, and verse,  
And gets but one poor month to mourn.   

2  
Oh that I had Timanthes art! who drew  
The Giant's Thumb to show  
How might be guessed  
The greatness of the rest!  
For who can Bright-at-length set forth?  
Though all the nine  
Adore his shine,  
Vails are best comments on great worth.)   

3  
I'd quickly show, no need to let  
One word sound griefs retreat;  
But ah my span  
'S too short for th'least of him!  
So great! so good! so learned was he!  
My words want weight,  
To take his height;  
Tears his best Epitaph will be.   

4  
Know you him not? go then and spy  
Within his Tomb, there eye,  
How his green head  
Was the gray-fathers' bed.  
Then's mouth, where Greek and Hebrew played,  
About his tongue,  
Whither did throng,  
Chalde●, and Syrick there to trade.   

5  
In's rumbling bowels, you may trace  
Whole troops of Lumbards' race,  
Which conquered stand,  
Great Sir, at thy command;  
Strong his Supporters were, you'll see  
The liberal Arts  
Did play their parts,  
Nor in a Science lame was he.   

6  
His heart you'll find all scored with lines,  
Out of our own divines;  
And now at last  
Entered on Baxter's rest.  
And, as Ignatius had, so there  
Within (I'm told)  
Is writ in gold,  
The Creed, Commandments, and Lords Prayer.   

7  
But griefs are soon fordable that have  
Their ●ides, or needs a grave  
To make them spring;  
Give me the offering  
Of sorrow when retired: Th●n see,  
This done, you part,  
Then will each heart,  
Keep time with Nick, and me.   
Jos. Hill.   

In Obitum Mri. Bright, Col. Eman. Socii:  

QUid tantum egregias animis, quid debit a c●●lo,  
Pectora, terreno querimur defunct a ve●islo:  
An, quia nos retinent inviso care●●● clanstra  
Corporis, & miserae servant ergust●ila vitae;  
Ergone Divinis animis, coeloque locandis,  
In partriam prohibemus iter? Ergo optima fata  
Impia sacrilego deflemus turba dolore?  
Proh sancta impietas! suspiria prersus iniqua,  
Aequatamen! lachrymaeque ipsapi●● are propha●i   

Sed nostras lugere vices, mata nostra quer●●●s  
Flere licet: non illum adeo vixiffe do●●● 〈◊〉 oft,  
Quam quod nos ultra dimisso vivim●is ipso.  
Eheu! sidere as quae tanta penurlo J●des  
Invasit? sic nempe vacant caeles●ia Regua.  
Ut Terrae invideant? illine tamra●a pi●●●●  
Ut capita abripiant? ingens jactura relict●●●   

O nimium delecte De● quem postulat Aether  
Ante diem! & fati dignum melioris, amiea  
Vis rapuit Coeli, gestitque ornate triumphis!  
Ergo ageter felix, terrenâ mole solute,  
〈…〉 Ch●●●●, super astra 〈◊〉  
Perge triumphali currus educere pompâ  
Non qualem in Terris 〈…〉 mentis  
Tota curis ambire solent, non quam sibi plausu  
Captat ab obstropero miseranda superhia vulg●;  
Sed te vera manent, 〈…〉 cupess●  
Aurea sidereis decorand●●●hioulu fortis.   
Gul. Leigh. A. M.C.C.S.   

In Obitum Magistri Bright M. A. Nuperi Tutoris mei Charissimi.  
SOlve parentales ritus, & justa repend●,  
Justo funde●us ca●●i●a●●●sa part,  
Intima cui pietus, quae su●●● fr●●● decora,  
Sincere cordi●●●●g●●que promus erat:  
Quo fervour, ca●●●que ammi, discordia ●●●●●rs,  
Tynd●● d●●f●●●re● 〈…〉,  
Non vacat ign●●us Genis, qui m●●era plura,  
Qua totum posc●● 〈…〉;  
Nec satis est lucer●dien●, 〈…〉,  
Contentus mini●● nocte Britannus erat.  
Dumque alio luce●● vibrus, arde●● 〈…〉,  
(Ut pell●●c●●●● pictoribus ●●●bras)  
Heu! oleum citiu● perlit, in 〈…〉:  
Sin oleum perdas, niloper●●● periit;  
Sed tibi long aq●●is f●ss●●, fortique triu●●bus,  
Sementique gravi●●s●● 〈…〉.  
Splen ridere facit, 〈…〉, sed●ad 〈◊〉  
Descondit morbus, sp●enque d●●er● fa●it.  
Caetera dam solvit, qu● dibit, mast●● camana,  
Solvitur in luctus.—  
Rob. Alfounder. M. A. Col. Em. Soc.   

In Eundem:  
A Writ of ease so soon, and dost thou turn  
Thy vocal Pulpit to thy silent Urn?  
No sooner watchman, but with sleep oppressed?  
Thou wentest not there to labour, but to rest.  
We often find that plants upon remove,  
By their new welcome thrive, and fruitful prove:  
But thou transplanted soon decayest; we fee  
Death with his Spade and Mattock fells the Tree.  
No, 'tis removed: this Tree of Knowledge is  
But hence transplanted into Paradise.  
If any wonder at thy shorter day,  
That night treads on the heels of noon; we'll say  
Thou ran'st the faster to have won so soon,  
Thou wroughtst the harder, to have done by noon.  
Such Lamps as are not niggards of their light,  
Soon spend their Oil, and bid the world good night.  
we'll not compute thy time by days and years,  
But by thy labours, than thine age appears  
Double: let actions be the Sands that run,  
And then thy glass runs long, when much is done  
But fate, what makes thee hard to us? alas:  
Thou needs not shake or break the Pulpit Glass.  
Is this thy cunning there to send the stone,  
Where it may hit a multitude in one?  
Are Pulpits Butts, because they stand so high?  
Preachers the marks, at which thou lettest fly?  
And is the Laurel that was counted free  
Now sooner struck, than any other tree?  
We see; when sentence is pronounced by fate  
Then Beneficium Cleri's out of date.   

On the Death of his very dear Friend Mr. Edward Bright Fellow of Emmanuel College in Cambridge.  

O Death, I cannot skill thy arts  
How thou couldst by thy power win,  
And by thy Method kill that man  
That's dead unto the world and sin.  
It seems it is not hard to put to flight  
That soul that's fledged for its eternal light.   

Sure we are mistaken, he but sleeps,  
Or if you rather call him dead,  
I'm sure you mean no more but this,  
That he's unto his kindred fled.  
Then let us dress ourselves against he come,  
Who shall be sent to call us also home.   

So may we meet and join in one  
Wreathed in an everlasting love,  
Breathing our joyful praise to him  
Who only wrought us this remove.  
For so we see rejoicings in a Choir  
Redoubled, where all meet, and all conspire.   

This may suffice then, here lies one  
Whose life was upright, and whose end  
Was like his life: But yet we weep  
Because bereaved of such a friend.  
That man whose life was just, example rare,  
Shall never need a verse, nor want a tear.   
Rich. Kidder, A. M. Fel. of Emmanuel Coll.   

Upon the frequent Death of Ministers, divers young; of Mr. Brights in particular, and the manner of it.  

HOw is't the span of life so little shows,  
Sith th'hand that measures it no shorter grows?  
The grants of life in Character are writ;  
Death finds some fault with Time; and now thinks: fit  
To date its strokes after the modern stile;  
Anticipating Nature's debt a while:  
All Time's proportions, we by sem briefs rate;  
Into th'imperfect mood are shrunk of late.  
The vital shadow doth too nimbly haste,  
And th' famous Temple-clocks go much too fast.  
Sure God's incensed, we treat with such delay,  
He takes Ambassadors so soon away;  
Or his revenues don't to th' sum amount,  
He calls so many Stewards to account.  
Or 'tis to screen his Seens' eyes from fire,  
By Death's thick shade, he's kindling in his ire.  
Th' Promethean Games more sacred now revive,  
Where Lights run races, and so ardent strive,  
Which shall be first kissed out by that pure Sun,  
To whom their divine flames as tribute run.  
'Mongst which our Brights extinct; the reason why  
My thoughts are tinctured with this mourning dye;  
And put on black, teaching my hand to wear  
This Elegy, griefs Phylactery here.   

All lives are lines drawn to the point of Death,  
Of which some upward tend, some end beneath;  
Some long, some short▪ some crooked, some more strait;  
This centred line was shorter, 'cause 'twas right  
A line made up of points; emphatic light;  
A sprightly ray reflected out of sight▪  
But in some deeper waters broken first,  
Or through a dusky cloud Meander's ●h●●st.  
A silver thread u●t wined at the end;  
Coin of divive impress, but with a bend.  
A Theme which reconciles integrity  
With a dis-jointed judgement: where we see  
In life's last page, Reasons errata cast;  
A Chaos to another world preface.  
A twist of night and day; a polar guide  
Or fiery Pillar, but with a dark side.  
A living Sermon, but of one use lame;  
Gods Image seen inverst; a vigrous flame,  
Panting with often assays to assoil  
Itself with dimness, charged by grosser oil;  
Death's penumbra his setting Sun o'er cast,  
While vapours raised did reasons twilight haste.  
His tongue then rang his senses funeral,  
Which was the Curfew that to rest did call.  
Those jarring sounds so harsh to tender ears,  
Were but while he was tuning for the spheres;  
His souls Reveile struck at the dawn of glee;  
The Prolegom'na of eternity.  
Whose speech sometimes yet flowed in nobler sort,  
Like spirits rectified in a retort.  
His heavenly Master laid his hand on's head,  
And turned him round to manumit him dead.  
A sacrifice to God his body meant  
He to consume a fire, a fever sent.  
He was an interlined Text, whereon  
Heavens bestowed a gloss, the world needs none,  
(He was not so obscure) to hint his fame,  
Whom to commends to comment on a name,  
With Glow-worm's, that is writ with beams; or teach  
B' our breath a Star to shine; or light to bleach.  
This pen shall only be the Tube to set  
His lustre this short draught on Paper set;  
Zeal gave his words their accent, piety  
Figured his life, graceed with simplicity:  
Whom faithfulness advanceed to richer case,  
Being called from Christ-Church to a better place;  
Which countermands our tears, bids joyful be,  
he's gone from Christ Church, but to Trinity.   
John Reyner. M. A. Em. Col.   

In Obitum Edvardi Bright, Col. Eman● Socii.  
NIl opus esse Deo (quis uti saepius ipse  
Dignatur) studios hominum, nil arte, manuque  
Auxiliatrici, quicquid discernit agendum,  
Nos tua (sed quantum deflenda) Vir optime, fata  
Immatura docent, quo non iustructior alter  
Extitit interpres divina mentis, & alma  
Pandere summa pot is mysteria religionis.  
Qui tam flexanimi Suadâ, nervoque potentis  
Eloquii, traheres mortalia pectora, sacra  
Leg is in obsequium: rigidas impellere mentes  
Doctus, & artifici dextra formare sequaces.  
Nempe hoc illud erat, captiva scientia rebus  
Caeter a divinis aderat, rati●que modestè  
Ancillabatur fidei, prudentia zelo  
Temperieni dabat, & coelesti plenus amore  
Humanas miserente vices tibi Spiritus intus  
Ardebat flammis non luce carentibus; instar  
Lampadis heu nimium, radiis & lumine donec  
Impertis alios, oleum vitale liquescit.  
Haec quoties animum subeunt, geminata recursat  
Maestitia, & (veluti lani● praesente cadaver  
Caede recente madens ebullit sanguine) vulnus  
Triste recrudescit, dolet immedicable vulnus.  
Nos imprudentes, numeris qui stringere paucis  
Quaerimus, & luctus pedibus metirier arct is  
Immensos, remurque animos eludere tandem  
Carmine posse brevi tanti moment a doloris.  
T. L.   

In Exequiis Edoardi Bright, nuper Collegii Emmanuelis Socii.  
QUis dabit ut liquidas oculi vertantur in und as,  
Et fluat in madidis lachryma multa genis?  
Sic tua perpetu● deflerem funera rivo,  
Non requies flendi, non modus ullus erit.  
Sed mens obstupuit nimio perculsa dolore,  
Pectora continuo deriguere gelu.  
Sic oli●s Niobe evasit monument a doloris,  
Dum sua defleret pignora chara nimis.  
Sed quoniam in versus rigidus dolor ire recusat  
Impatiens numeri nec mea musa valet  
Nune faciles proferre m●des; suspiria saltem,  
Singultusque mei sigua doloris erunt.  
Dum micat aeternam cunctis ●stendere vitan●  
Ex Orco rev●cans, ipse Edoardus obit.  
Ah Mors crudelis, nullaque invisior umbra!  
Debuit hoc saltem non licuisse tibi.  
B. D. A. B. E. C.   

Ad charissimi Fratris manes alloquium.  
A Pagite qua nimis Inbenter credulum  
Animum feffellerunt satis temeraria  
Dogmata; mihique spem didêrunt (ah cito  
Ad irritum casuram) amica pectora  
Nunquam suos nexus fideles solvere:  
Has nempe nostr as molis incolas pigrae  
Se dividi nunquam manu crassa pati,  
Acutiorisque ingeni ludere aciem.  
Animae ecce dimidium mea de perdidi,  
Et ego superstes vivo tanto vulneri  
Pars altera infelix, fugis dulcissimum  
Poctus? brevisque conjugi te panites  
Nostri? ergo cur l●●t●● parum co●●i●● 〈◊〉,  
Et Pegasei●●endis avolans gradu?  
Caros per amplexus, sinusque egote precor  
Blandos, & olim quae fuerunt dulcia  
Colloquia, tot fratèrni ●moris pignora,  
Respice, pedem siste, retro tandem fer gradum,  
Parumper expectatus ipse ero comes:  
Eadem supremo lux mihi cibique sit.  
Sed abiit. Heus! cur aure surdâ iro simul●!  
Viam reflecte, oro, nec a me me trah●  
Durus nimis: jam en jam paratus sum sequi;  
Socium tuae me sortis & fati accipe  
Tecum: mane donec.— sed in cassum proces  
Fusae valebant nihil, ad ●ftra viam t●nes,  
Cognataque impigro impetu lumina petit.  
Coelisque terrisque anima dilecta merito,  
Vale; sed hunc gemitum infim● de pec●ore  
Audi pri●s. Visa est ad haec remissa v●x:  
Lachrymas inaenes pone (ait) questus t●os  
Comprime. Venit (nee erit diu) venit die●  
Iste tibi, qu● arctè gremia complicabimus,  
Positâque grandi corporum peripherià  
Nostra (mihi quam laetus is dies erit)  
Animas duas punct● unico miscebimus. G. Bright.  
Col. Samel. Soc.    

Books printed, and are to be sold by Adon●ram Byfield at the Bible in Popes-head-Alley, near .  
A Commentary upon the three first Chapters of Genesis, by that Reverend Divine, Mr. John White late of Dorchester, in fo●.  
An Exposition upon the sixth, seventh, eighth, ninth, tenth, eleventh, twelfth, and thirteenth Chapters of Ezekiel, by Mr. William Greenhill, being the second Volumn, in 4ᵒ.  
An Exposition upon the fifteenth, sixteenth, seventeenth, eighteenth, and nineteenth Chapters of Ezekiel, by the same Author, the third Vol. 4ᵒ.  
The humbled sinner resolved what he should do to be saved, or faith in the Lord Jesus Christ, the only way of salvation, by Mr. Obadiah Sedgwick in 4ᵒ.  
The Riches of Grace displayed, in the offer and tender of salvation to poor sinners, upon Rev. 3.20. by the same Author in 12ᵒ.  
A short Catechism by the same Author.  
The Reasons of the Assembly of Divines concerning Presbyterial Government, 4ᵒ.  
The Assemblies larger and lesser Catechism, in 4ᵒ.  
The tenth Muse, several Poems, by Mirs. Ann● Bradstreat in 8ᵒ.  
Hidden Manna, or the Mystery of Saving Grace, by Mr. Wil Fenner, in 12ᵒ.  
Safe Conduct, or the Saint's Guidance to Glory, at the Funeral of Mirs. Thomasin Barnardiston, by Mr. Ralph Robinson, 4ᵒ.  
The Sts. longing after their heavenly Country, a Sermon by the same Author in 4ᵒ.  
A Sermon at a Fast by Mr. Nath. Ward:  
A full Discovery and Confutation of the wicked and damnable Doctrines of the Quakers: As also a plain Vindication and Confirmation of sundry Fundamental points of the Christian Religion, denied, or corrupted by the enemies of the Truth in these times. Whereunto is annexed an excellent Discourse, proving that singing of Psalms is not only lawful, but an Ordinance of God, by Mr. Jonathan Clapham, in 4ᵒ.  
A short and plain Catechism, instructing a learner of Christian Religion, what he is to believe, and what he is to practise; With the proofs thereof out of the Scriptures in words at length.  
FINIS.