THE very First Particle in my Text, doth introduce it as a Confirmation of that the Apostle had last asserted, in the precedent Chapter; wherein he shews how far the Reward of the sincere Ministers and Members of Christ, doth surpass their Suffering: Having premis'd a distinction of the inward and outward Man, which last, when adorn'd with a Saints Eye, aims not at the things which are seen, they are but temporarie, and so lye under a disparagement, but at the things which are not seen, they are eternal, and so most desirable, as may by a due com­paring of Circumstances further appear, from that Two-fold Prospect, which the quick sighted Apostle doth present to our View in the Words read: Wherein we have The

• STATE
• &
• ACT

of a Believer. Cognitum & Cognitio.

I 1. The State or Thing known of a true Believer, who hath a double Residence, one at Present, another Future; one here, another hereafter; one above, another below: One visi­ble, which is the Object of the bodily Eye, and seen by it; [Page 2]the other invisible, which is the Object of the spiritual Eye, not seen by the Eye of Sense, but only by the Eye of Faith. And therefore by a Metaphor drawn from Architecture, the believing Soul comes under our Consideration.

As in her

• LOWER
• and
• ƲPPER

Habitation.

In the Text, [...]. the Former is called an House, of the same Nature and Structure with that of Unbeleevers.

The Latter, [...]. a Building of another nature, a more stately Structure, proper to the Saints.

I The First is no other than the organized Body, unto which the Soul is at present united: As e're while the Corps of our deceased Friend and Brother (which we have now brought, to be shortly deposed in the Lap of our common Mother the Earth) was the House wherein his great Soul did for a time reside; even as ours do, whilst we live in these Bodies we bear about; and this House of ours, or State of Life is pre­sented to our View more distinctly in its

• Corruptible Foundation,
• Immutable Station,
• Inevitable Dissolution.

1. 1 Corruptible Foundation: The material Principle is but of a terrene Quality, [...]. earthly in its Original, and Composition: The first Man is of the Earth earthly 1. Cor. 15.47., so frail be sure since the Fall that there is no soundness in it, whose Foundation is in the Dust crushed before the Moth Job 4.19., more easily mouldering away, when God doth but lay his Hand on it, than a Moth is bruised betwixt a Mans Fingers; yet that little Animal, weaker than a Worm, may, when disposed of at the Plea­sure of the Almighty, overthrew this Foundation. Neither is the Foundation frail, but also it hath,

2. 2 A mutable Station: The State of the Soul in this Life is not fixed, but in a perpetual Motion; and therefore the A­postle [Page 3]appositely compares this earthly Body, wherein we sojourn a little, as an Inn, unto a Tabernacle; [...]. Hypallage. [Earthly House of this Tabernacle] or as Beza would render it by a Figure, [the Tabernacle of our earthly House] it being as moveable an Habitation, as it's a frail Foundation. Some would de­rive the Word from an Hebrew Root, which signifies he dwelt. [...]. Others from a Greek, signifying a Shadow: Sith a Tabernacle at the first was composed of Boughs and Leaves for the shad­ing of Persons from the Heat and Wet: But not to be curi­ous about the Name, our Body may be aptly enough com­pared to the thing called a Tabernacle, or Tent, which was very obvious to St. Paul who had exercised himself in Tent­making Act. 18.3. [...].: For,

1 1. The very erecting of a Tent or Tabernacle, whether we consider it under a Civil, or Military Notion, doth import the brevity of the Inhabitants stay in it: When the Apostle Peter writes 2 Pet. 1.13. I think it meet as long as I am in this Taber­nacle, to stir you up, by puting you in remembrance. He inti­mates, That he had not long to live, and was willing to live to the best purpose, by doing the most good during his short stay: As when the Israelites built themselves Tents, being in a travelling Posture, not having any certain Habi­tations. And as they were upon the way Sojourners and Strangers, so are all of us in the Body, for here have we no continuing City Heb. 13: 14., Though alas! we may see some such Fools, in their own practical Judgments, feathering their Nests with the silly Birds, that think not how soon it may be removed. Yet even an Heathen Gorgias Leon [...]ih: in Stobaeus, [...]. (who neither considered the Cause, nor knew the Remedy) could by the Eye of a natural Understanding call it, A rotten fleeting little Cottage of short duration; wherein the Soul must not stay long, before the bodily frame of Nature will soon be taken in pieces by Death.

2 2. The carrying of Tents and Tabernacles about, doth further note the state of Pilgrims and Travellers, that pass from place to place, as we do move without rest, whilst in the Body. So the Prophet elegantly makes use of the Compa­rison [Page 4] Isay. 38.12., Mine Age is departed, and is removed from me as a Shepherds Tent: Which is set up a little while for Shelter, and removed to another Pasture at pleasure. As it is reported of the Nomades in Scythia, (as well as Numidia) that they al­ways remove their Tents with their Cattle; which plainly sets forth our State here to be no less Transitory than Tem­porary; and therefore the Apostle might well liken it to a Tabernacle, especially if we consider further what he opens to our View, and that is.

3 3. The inevitable Dissclution of this earthly Tabernacle, which is so temporary and transitory, [...]. [if it were dissolved.] Which Supposition, with reference to the Consequent, doth evince, that without all dispute it will be dissolved, or taken down, as a Tent that is loosed and laid up when the Siege is raised, the City obtained, and the War ceased. It may be as a Tent is sometimes cut asunder, and trod underfoot, or burnt up: So the Body by some violent Death, may be sooner de­molished, than otherwise in the ordinary course of Nature, it would be: But tho it escape that Violence, it cannot be long before it fall in pieces of its own accord; For dust thou art, and unto dust thou shalt return Gen. 3.19., Though thy Constitu­tion, thy Care and Labour, with timely Advice of Physiti­ans, may help a little; yet here is no stay long for the Life of thy hand, to allude to that Expression of the Prophet, Is. 57.10. It is appointed unto all Men once to die; and then this Taber­nacle will unavoidably give way for true Beleevers to go in­to that Receptacle which is nextly described in my Text, viz.

II. II A Building of a more noble Structure, peculiar to the Saints, who do immediately pass into it, upon the Dissoluti­on of their earthly Tabernacles; even a State of Glory pro­vided by God, for the separate Souls to enter into, and abide in immediately after Death: [...]. [ We have a Building of God, an House not made with Hands, eternal in the Heavens. When a Period is put unto the Scene of this Life, (much the same Word radically, with this that signifys a Tabernacle) then the Saints Souls, who have acted their parts therein, shall forth­with pass into those Mansions, which our Saviour went be­fore, [Page 5]to make ready for the Reception and Entertainment of his Followers John 14.2.. I know some do expound this Building to be only the glorified Body: But if we well consider this de­scription in my Text (which I shall presently open) with reference to the 7th. and 8th. Verses in this Chapter, noting the Souls immediate Passage out of the Body into this Building, we may nextly; and most fitly take it for the Glory, with which the sanctified Soul, upon its departure is forthwith cloathed, and afterwards wherewith the Body shall be a­dorn'd at the Resurrection. The Building, we see is set forth to our View from Four Circumstances.

1 1. The Architect, the Founder, and Builder; 'Tis a Build­ing of God. [...]. This Mansion Seat of Glory is no other than the Paradise of God Rev. 2.7.; a rare Work, where all due Pro­portions are observed, and all Ornaments rightly chosen and placed, ravishing the Eye of the Beholder. Not only is it in a general Way the Paradise of God, as he is the Au­thor of the whole Creation, but as he hath appointed it for his more peculiar Pallace, to be more glorious than the rest, for his more especial Residence. This he hath ordained for the chief Seat of his Kingdom, which no Soul enslaved to Sa­tan, shall ever see, or enter into, until he be regenerated by the Holy Spirit. Into this Holy of Holies, which the glori­ous God did design for his own Chamber of Presence, no unclean thing can be admitted. Again, as it is described from the Author, so from

2. 2 The Nature and Composure of the Fabrick which is [not made with Hands] of no humane Artifice, [...]. but of a transcen­dent spiritual Nature, infinitely surpassing in the framing of it; the rarest Mysteries that all the most skillful handi-crafts Men in the World can devise, being like that other Work of Gods immediate Power, for Christ Tabernacling here be­low Heb. 9.11.. As the Subject which is made fit for it, is to be cir­cumcised with the Circumcision made without Hands Coll. 2.11., i. e. spiritual, and not seen; so was this goodly Fabrick framed and modell'd by God himself, in a most spiritual and glo­rious way, far above the reach of our finite Apprehensions, [Page 6]according to the Counsel of Gods own Will. Again it is described from

3. 3 The duration, or strength and lastingness of it. The sta­bility and firmness of a building, doth exceedingly commend the excellency of it; [...]. now this is a Building made to last for ever. 'Tis without end, as well as without hand. It was prepared from the Foundation of the World Matt. 25.34., and it will last when this World is ended. 'Twill never go to decay or ruine: when all tears are wiped away from our Eyes, we shall see this Prospect will never grow less Glorious throughout the days of Eternity; which may more easily be conceived, if we consider how it is describ'd from,

4. 4 Its Scituation aloft, far above the narrow sight of any mortal Eye [in the Heavens] which do much surmount, [...]. in dignity, the Skie ennamel'd with the Stars that we cast our Eye upon; even there where the Empyrean seat of glory, the Chair of State, and Throne of the most high God is. Thus having view'd the Twofold State of a Believing Soul, so far as the Text makes a discovery, which was, The thing Known of a Believer. I am now breifly to unfold,

Secondly, II The Knowing act of a Believer [we know] St. Paul was not dubious about his future blessed State, [...]. but he and o­ther believers, excercising of their Faith on sure grounds, were fully perswaded of possessing that building they had an in­terest in: Here's a prospect excells all other, here's the Roy­alty of sight. He doth not say our Opinion is, we shall have; but noting the certainty, considering the Principles of Faith, on which He did proceed; taking in others with himself, saith He, as confidently as if it had been a thing known by a Mathematical demonstration, [we know we have] which is as certain, as if we were in posession of, an Heavenly habitation. Our Apostle also hath the same word Originaly, refering to future retribution, concerning Servants as well as Masters Col. 3.24. [...]. Knowing that of the Lord ye shall receive the reward of the inheri­tance: and that ye also have a Master in Heaven. Here He as­serts Believers assurance of an interest in that state, by the ear­nest desires after it, which are wrought in their Hearts, by the Holy Spirit.

Having (with what convenient brevity I could) Explain­ed the words, I might easily from the Context, the Contexture of the words themselves, and the Particular Materials me­rion'd under each part, commend unto you very many Obser­vations. But I shall only pitch upon Three. viz. Two from the Twofold State, and one from the Act of St Paul and o­ther Believers.

Observ. 1 1. Our estate in the Body, is Corruptable, Mutable and Dissolvable.

Even believers here in this life, do stay but a while in an earth­ly tabernacle, which must be pull'd in pieces; We see this is evident from the first Prospect, that the Apostle gives us of his own, and others Condition in this present World, be­ing common with all Men: David would have it very serious­ly thought on by us, that, Verily every Man at his best State is altogether Vanity; and therefore He prays for himself, as every one of us should do, not in impatiency, but with piety, Lord make me to know mine end, and the Measure of my days, what it is: that I may know how frail I am Ps [...]. 9.. i.e. Practically to Consider the days of our Pilgrimage, and our fleeting con­dition, as good old Jacob did; and Eliphaz told Job, that these houses of Clay are destroyed, or beaten to pieces, from Morning to Evening, and so perish without any regarding Job 4.19, 20. Oh! that we were perswaded now to regard it. But I am afraid too many even whiles I am treating upon this Theam, are say­ing in their Hearts, this is nothing but an old beaten Subject, we have often heard of: and slight the benefit they might gain by a Practical Consideration of this necessary point.

Which is so clearly evident from Experience, and the Epithets given to Mans life,

1. From most ample Experience, for above 5000 years publish'd by all sorts of Men who have Complain'd of their weak Constitution, and Helpless Condition, And no Contribution of Creatures could free them from Disolution

[Page 8] 1. 1 Their meak Constitution, we have had Scriptural Ex­perience already attesting; and might produce many more insances, that in our whole frame, and every bodily part, ve are Corruptible, Variable, and Disolvable. The Build­ing cannot be stable and durable, if all the Materials be rot­en and perishable: and therefore saith Job Job 6.11., What is my strength that I should hope? and what is mine end, that I should prolong my Life? And elsewhere [...] 17.1 [...], I have said to Corruption, Thou art my father: to the Worm, Thou art my mother, and my sister. And where is now my hope. Alas! Man is but a piece of brittle Earth nearly made up, Terra fri [...] bilis. that is ready continually to crumble in pieces and moulder away. Yea and by reason of the union, since the poyson of Sin hath spread it self into every part and faculty, even the Soul and Spirit suffers whilst it stays in this House, by reason of it's Crasiness: and when the Soul hath left this House, then the strewing of the most Fragrant Flowers, will not long countervail the noisome scent of its Corruption, and notwithstanding the sweetest Embalm­ings, the Coffin wherein it is laid, is lined with an unsavory Corps.

2. Experience further acquaints us with Mens Complaints of their Helpless Condition, shewing that they have no strength to support their Tottering House; but every little thing doth not only trouble them in it, but also turn them out of it. Man that is born of a Woman is of few days and full of Trouble [...]. 14.1.. Every thing disturbs him, and dissorders him. The Fire, the Aire, the Wind, the Lightning, the Water, the Smoak, the Dust of the Earth, a Fly, a little Stone generated within our own Bowels, our Meat, our Drink, our Physick, our Passions, our Griet, our Joy, our Fear, &c. May in­troduce Death and lead us to our Graves, as they have done many before they were aware. Two fits of an Ague could dissolve Tamerlane, when they shak'd him to Death in the midst of his great hopes and greatest Power, when he was prepar­ing for the utter rooting out of the Ottoman family, and the Conquest of the Graecian Empire. The most Jolly and spright­ful Commander is soon sent away, if God do but change his Countenance Job. 14.20.. Again

[Page 9] 3. 3 Experience proves that no Contribution of Creatures could free Men from their Dissolution; No shift can secure us from Deaths Arrest unto Judgment. The Confluence of all those things, we are apt so much to desire, yield but small comfort, nay some times they prove Crosses. Alas! What can all the Profits, Preferments, Pleasures, Priviledges of this World avail to the support of this Earthly House, one day beyond it's appointed time? All they who run Toyling, Sweating, Con­triving, and wearing out their Life, with Labour, in their grand Inquest after these things: and so making themselves more Miserable out of fear of Misery, will one day Subscribe to the truth on the Tomb of Sardanapalus, who is said to have one hand in posture of Filliping, reaching forth with this Motto, Omnia nec tanti. All is not worth a Fillip. What pro­fit hath a Man of all his Labour which he taketh under the Sun Eccles. 1.3.. Thus we see the evidence of the point from Experience.

2 2. From the Epithets given to Mans Life, both in Scripture and Humane Story, the point is further evident. In Scripture, What is your Life, but a Vapour that appeareth a little time and Vanisheth away, Jam. 4.4. look in other places, and what is it? But a Shadow, a Flood, a Flower, a Watch in the Night, a Race, a Cloud, a Tale that is told, a Bird flying, a Ship sayling, a Pilgrimage, [...]. a Fight, a Smoak, a Sleep, (Yea) a Dream, a Vain-Shew. In Hu­mane Story, saith Pindar, Man is but the dream of Shadow, and Ulisses in Sophocles, While we live, we are but meer Images, or a vain, inconstant shaddow. saith Lipsuis in his own Epitaph, shall I deal plainly with you; All Humane things (not Learning Excepted) are meer Smoak, shaddows, Vanity, or in short Nothings. I need not add any more for Evidence, only a little for Inference. Inference

1 1. Learn. To see what mistaken apprehensions they have, who look for full Content in the Body. Thereby misplacing their af­fections, in suffering them to run out most, upon those things which appertain to this tabernacle. Alas! how many, even Professors of Godliness, who say they have here no Continuing City: yet sith their Conversation is so much below their Pro­fession, they shew that it is plain in their Practical judgments, [Page 10]they are Terrae filij, Sons of the Earth, Citizens of the World, and Terrae Filiae, Daughters of the Earth, now raising Puffie Pyramids on their heads, after the manner of Aegypt. They mind Earthly things, They set their affections cheifly, if not only, upon their house of this Tabernacle. They really pre­fer the Material, to the Spiritual Building. They indeed (with the Sensual Israelites) prefer Aegypt to Canaan, And in their heart approve that Profane Cardinals saying, who af­firm'd, He would not give his part in Paris, for his part in Para­dice. I may appeal to what is written with legible Characters in many of your own Consciences for the proof of this In­ference. But let the Heathen Moralist, Seneca Major sum & ad majo­ra genitus, quam ut mancipium sim corporis mei. take us off saying. I am greater, and born to far greater things, than to be a Slave to my Body. Let us I beseech you, for the Future, If we may be here any longer, not dote upon this perishing state: But remember always, whiles we blame Esau for prefering a Mess of Pottag above his Birthright; we do Condemn our selves, in setting our hearts upon these Earthly Tabernacles, and prefering of them to the Heavenly. And therefore Learn

2. 2 To deaden our affections to the very best of these Transitorie things. Let's not be discontented and immoderately afflicted, when we see any of our Friends Tabernacles are loosed and taken down. Lay no claim to an abiding place in this present World: Neither we nor our Friends have here any setled Mansions; but only fleeting Tabernacles. And therefore, (tho' we ought to be sensible of the departure of our Friends) Let's not think our selves undon, when we see them taken in pieces. And as we should not place our Contentment in our present state; So neither should we be discontented, when we find our Friends to be remov'd out of it. Let's therefore change our opinion concerning these outward things, which we are apt to over rate, see them as indeed they are, Empty, Unsatissing, and Changeable; and then we shall not cry and whine like Children without understanding; or as Heathens without hopes; either when we loose them, or when we must leave them; If then we be true Believers, who pass out of this Changeable, into an Ʋnchangeable state. which leads me to

A Second Observation. Observ. 2 That a future State of a Believer is of God, Excellent, and Eternal in the Heavens.

When the Soul of a Sincere Servant of God, is loosed from this frail Tabernacle, it enters into the Pallace of Glory, there to remain in that Blessed State for ever. Holy Saints leav­ing the Body, they do in a Spiritual sence, take the Wings of a Dove, sly away and are at rest. No sooner uncloath'd, but cloath'd upon, Mortality being swallowed of Life, Rev. 19.8. with v. 3, 4. In the beauties of Holiness, the Souls of the Saints departed, are Gloriously cloathed with long white Robes, which is the righteousness of the Saints here in their Pilgrimage, God guides them with his Counsel and afterwards receives them to Glory. Psal 73.24.

The time will not permit me (so far as the Scripture re­veals) to give you a Prospect of this fair Building in its several parts: otherwise I might in several particulars Illustrate the nature of this Blessed State, which is a very large and a pleas­ant Subject. For I might shew (1) How this Building is most Commodiously seated, in the Continent of Compleat Hapi­ness, the Kingdom of Heaven, which was before the Earth was framed, in a City that hath Foundations, whose builder and maker is God. Heb. 11.10. (2) How the Lord Jesus Christ doth receive the Spirit of the Believer as he did Stephens, upon the dissolution of this Earthly Tabernacle. (3) How He doth not only dissintangle it from all bodily infirmities, but free it from all Clouds of Errors and misshapprehensions. And then (4) How He doth actually possess it of that Mansion, where there is the absence of all Evil, and the presence of all good, the Cessation of Misery, and the Collation of Felicity, a Glorious Harmony of Proportions, which take all that see it, and enter into it. Then (5) How He doth lead and con­joyn the Soul to the Blessed Society, of an Innumerble Company of Holy Angels and the Spirits of just Men made perfect Heb. 12.22, 23.. And then (6) How He doth with that Glorious Society, in this most bright and beautiful Posession give it the enjoyment of the Beatificat Vision. And lastly, which is the compleating Glory of these Glories, How He will reunite it again, to its own Body Spiritualiz'd and Glorify'd, and own it as a King [Page 12]at the great Coronation Day, before all the World. But I must content my self only to name things, that thereby I may quicken your Souls, when you retire into your Closets this Evening, to contemplate upon them. Believe it! This is a most sutable Exercise after a Discourse at a Funeral: And if you neglect Meditation upon such things as these, when you have been bringing your beloved Friend to his long Home; I fear, the next day, if God should call you to a Reckoning, you will be able to give but a poor account of the Lesson that God reads to you from the Spectacle before your Eyes, nor from the Sermon that comes to your Ears, tho it should have been preached to you by an Angel.

For the Confirmation of the Point, Confirm. That the believing Soul passeth out of the Body into Glory, I might produce several Ar­guments, yet I shall but briefly suggest these Three. From the

• Verity of the Promise,
• Dignity of the Purchase,
• Excellency of the Preparation and Provision.

1. 1 From the Verity of the Promise, made by God who can­not lye. This is the Promise that he hath promised us, even eter­nal Life 1 John 2.25. Tit. 1.2., He assureth his Servants, who sincerely follow him, That they shall be no losers by their Change: An eter­nal weight of Glory will infinitely overweigh all their Af­flictions, and that they must be sure of upon his Word. Ve­rily (saith he Matt. 19.28, 29. every one of you who have followed me in the re­generation; that have forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Name Sake, shall receive an hundred Fold, and shall inherit eternal Life. When they have parted with all they had, then they shall be received to him to possess all things. Again,

2. 2 From the Dignity of the Purchase. This heavenly Edi­fice was paid for, with a Price of no less worth than the Blood of God. This Inheritance of the Saints in light is in­corruptible, and that fadeth not away, being it is a purchased Possession Eph. 1.14. 1 Pet. 1.4, 19., procured by the pretious Blood of Christ, (that's the most valuable Consideration) who being God-Man in one Person, because no other Creature was able, undertook to [Page 13]be Mediator of the New Testament, that by means of his Death, for the Redemption of Transgression they which are called might receive the Inheritance promised Heb. 9.15., which is presently, forthwith upon their dissolution Rev. 14.13. [...]..

3. 3 From the excellency of the preparation and provision which Christ makes ready against our Dissolution. He orders his Purchase so that People may enjoy the benefit both by preparing,

• It for them, and
• Them for it.

1. By preparing this Building in the New Jerusalem for his Servants. He chears up his Disciples Mansions, or abiding rooms of rest. If it were not so, I would have told you (and not have drawn you on with vain Hopes, had not this been certain) thither I go to prepare a place for you John 14.2, 3.. Ma­homet gulls his silly Followers, who give Credit to him, that they shall enjoy a Paradise of sensual Pleasures: but Christ is a true Prophet and no Imposter. The way, the truth and the life. And he is now making this stately upper Room ready. He is our Advocate with the Father putting in his Plea for Possession according to the purchase for all those whose Names are put into the Bill of Sale; so that when they are warn'd out of these clayie Houses, or Mud-wall Cottages, wherein they sojourn as Tenants at Will, they may enter into the Joy of their Lord, who is also providing it for them.

2. By preparing them for this dwelling in his Heavenly Court. For we find the Apostle Blessing God, that he made those to whom he had designed to give a Kingdom, meet for the Inheri­tance of the Saints in light Colos. 1.12. Christ doth not only procure them a Title, but trim them up, and make them ready with suit­able Ornaments of Holiness, for such an heavenly Ha­bitation. He takes care that they should believe who are ordain'd to eternal Life Act. 13.48. and that there be real Grace wrought within their Hearts to fit them for this Glory in Heaven. For as the learned Davenant in Colos. 1.12. hath well ob­serv'd from Parisiensis. The Soul of Man how compleatly [Page 14]soever enabled with natural Endowments, till it be sanctifyed with Grace, is not capable of being received into Glory. But because Christ suits the Soul by Sanctification thereof, 'tis evident that the prepared Spirit shall enter into Glory prepared for it. Thus for Confirmation.

Aplicat. I shall only add Two Words for Application, The

• One of Sharpness,
• Other of Mildness.

1. 1 Of Sharpness, and indeed sadness to those who practically slight this heavenly Building, prepared for the believing Soul. Oh! foolish People and unwise. How many are there even in the Church Roll, who never think of, or make prepara­tion for the fruition of this Blessed State. They do so much employ their Souls about other Matters, whilst in their Earthly Tabernacles; that they regard not those Mansions of Bliss, wherein they may abide comfortably in their State of Separation. Oh! How few do (as they should) consider their future State, when their Bodies must be Meat for the Worms: they can sit plodding how they may keep this Shell of the Body whole, but alas! when this is broken and becomes useless to their Souls for a time, they regard not, how the pretious Pearl, the Soul, may be safely laid up; how the Jewel may be preferr'd, when the Carkess of the Body is broken in pieces and trod under foot. They are much like that Great Lord (of whom likely, on such an occasion we have more than once been put in mind) who us'd to go yearly to several Houses he had; but on a time falling Sick, one of his Servants (whom belike he had accounted none of the wisest) said to him, Sir, How do you? The Lord answer­ed, Woe is me! Woe is me! I must go hence. Pray Sir! Said the Servant, Whether go you? his Lord said, Into another W rld. And will you return? Said the Servant, will you stay there any long time? Ah! said the Lord, I shall never return again. Said the Servant, have not you sent your Harbingers before you, to provide you of things necessary against the time you come there? Then his Lord was silent: whereupon the Servant said, You have not done wisely. For when you went but a short time to any [Page 15]of your Country Houses, you us'd to send before to provide things meet for your Entertainment: Wherefore 'tis an unwise part in you, not to make preparation for that place where you must abide always. Oh! How many lye under the same guilt that this great Lord did, in laying aside thoughts of this Heavenly Building, till they come to lye upon their Death Beds. But I beseech you now we have warning, let none of us be found negligent of an Habitation for our Souls, eternal in the Hea­vens; which will be worthy our greatest diligence to take care of, hence

2 2. A word of Mildness, Comfort, Sweetness and Encouragement unto true Believers, who are making ready; Both in regard of their own Souls; and the Souls of their Christian Friends.

1 1. In regard of themselves, they need not fear but they shall better their state by death: When the worser part is in the Grave; the better, the Soul, will be there where it cannot but delight to dwell: The Spirit shall return to God that gave it. As the Historian I. Florus ut consan­guinea civi­tas, &c. said of Alba, that the Walls of the City were Demolish'd; but the Inhabitants carryed to Rome, that a City of the same Blood might not be altogether extinguish'd, but be reimbodyed into that State, from which it had its Original: So we may say of the Saints; though their Tabernacles be dis­solved: Yet their Souls, shall be enstated in Glory, that they may not be extinct, but received unto Christ, by whose Spirit they are begotten to this lively hope. Upon which consideration it was, that Jubentius and Maximinus, called Death the laying off the Garments of their Flesh; but a kind of un­dressing them for sleep.

2 2. In regard of their Christian Friends; Believers when they see any of their near Relatives, depart from this Taberna­cle, wherein they serv'd their Generation according to the Will of God, they have no reason to sorrow as those with­out hope, for their Souls are only gone to dwell with Jesus in the Building of God not made with hands. Death doth but carry the Souls of your Friends, who are espoused here by faith unto their Bridgroom Christ, into the Bride Cham­ber in Heaven: Where the Nuptial Feast is solemniz'd. And [Page 16]therefore Bishop Ridley (when he was to dye by suffering of Martyrdoom) said to some of his Friends, that he would have them come to see him, the next day, to rejoyce with him, for he was going to his Wedding. Be not dejected then that any of your godly Friends have left you; since their Souls are gone into the embraces of Christ. But rather make you sure of an interest there, where they are: for

Observ. 3 A 3d. Observation arising from the Text, (which I crave your leave to touch upon) is this.

That a Believer may be assur'd his Soul shall go to Heaven, when he departeth hence. He may know when his Soul and Body are dissolved, his Soul shall dwell with Christ in a Mansion of Glory. [We know] faith beleving Paul, that [ we have a Building, &c. He and other Believers with him were certain of it. I did clear this in the Explication, to be the meaning of the Expressions [we know we have.]

Many Proofs might be alledg'd, I shall only name one; and that is in the Epistle to the Hebrews Heb. 10.34. Believers are there brought in yeilding to suffering, upon this very Ground, they are in my Text strengthened to bear the Cross, viz. Knowing in your selves, that ye have in Heaven a better and an enduring substance, i. e. Having assurance of fulness of joy at Gods right hand, they joyfully parted with all that did ap­pertain to their Earthly House of this Tabernacle. They know that as Persecution did bring Death in one hand, so it did bring Life in the other. The Doctrine is naturally dedu­cible from my Text, and others parallel to it, by an Argu­ment Ab Esse; ad Posse. Many Believers have been assured of their Souls welfare in Heaven, in a state of seperation upon their dissolution; upon their absence from the Body, that they should be present with the Lord. And therefore Believers may come to know certainly they shall be saved. Certitudo scribilis scientis. And that not only with the certainty of the Object; but of the Subject: By a re­flex Act of the Soul, the Believer may attain to such a full persuasion, that his Soul in particular, shall undoubtedly pass out of the Body, into this Building of God not made with hands eternal in the Heavens.

The very Reasons of the former Doctrine drawn from Christs promise, his purchase, and preparation of Heaven for Be­lievers, may also be a Ground of this. So that a Believer may by the Testimony of the holy Spirit, and internal Sense, be able to assume, that he is a Believer: And so to infer, that he hath a sure Title, and evidence to the eternal inheritance, he shall be possessed of at death. I might produce other Ar­guments from the comforts of the Spirit, especially in sealing Ordinances; as also from the Prayer of Christ, that Believers may be where he is: And from the precepts to examine our selves, and to give all diligence to get assurance; as also from the nature of truly Christian hope, which lyes in the expectation of a certain good: For in that it doth transcend all the hope meer Moralists do talk of; the imutability of Gods promise as con­firm'd by his Oath, that we might heave strong consolation who have fled for Refuge unto the Hope-set before us, which hope we have as an Anchor of the Soul, both sure and stedfast, and which entreth into that within the Vail Heb. 6.18, 19. But your patience (I fear) already wearyed, forbids me the Enlargement of these par­ticulars, more fully to confirm this point.

Whence, Applic. by way of Improvement I might take occasion to refute the Opposers of this Doctrine. And also infer some Corollaries; but I shall conclude only with A short

• Information, and
• Exhortation.

1 1. For Information of the judgment, to prevent practical mi­stakes, give me leave in two Words.

1 1. Though a sincere Believer may know his future happy state: Yet we must not thence conclude the formal nature of saving faith abstrastly considered lyes in Assurance. Faith indeed requires Consent, as well as Assent? Yet Assurance is not the first vi­tal Act of the Believing Soul: But that (as a judicious Wri­ter Notes Dr. Ames exfide Ema­na [...]e.) which doth flow forth from that faith; when the Soul doth by a noble Operation reflect upon it self, Faith thats the root, and this certain knowledge (as one says Culver [...] w [...]ll Flos fi [...]e [...]. is the Flower, the very iustro, and eminency of Faith. Assur­ance [Page 18]is the top Branch, the flourishing of Faith, Faith with a gloss upon it. Again.

2. Though a true Believer may; yet every Believer doth not actually attain a certain knowledge of his Souls safety in a state of glory. Some sincere Converts walk in the dark, and see no light. The Sun of Righteousness is Eclypsed from them: They are so far from an undoubted knowledge, that as to their own sense, they may look upon themselves as lost; though God knows all this while that they are his, and that he will infallibly bring them to dwell for ever with him, in this stately Building in the new Jerusalem; however for ends best known to himself, he may at present hide the stedfast sight of joy and comfort from them, and not let them know their Priviledge, till they be possessed of Glory. Here for a better understanding of this matter we might distinguish of, A double certainty, of

• Adherence
• Evidence.

(1.) Of Adherence, or affiance; which is when the Soul doth by a more direct Act of Faith, divolve or throw it self on God, and by self resignation adventure on him, as the on­ly helper, able to save to the uttermost. Resolving to fix there, saying if I perish, I perish.

(2.) Of Evidence, or undoubted stedfastness, arising from a certain Spiritual Sense; whereby the Soul in reflecting on it self, comes not only to stay it self on God, but from sweet Supplies of Peace and Comfort, to be fully perswaded of a real Union to Christ. We may find Holy Job in both these several degrees, at several times, one time in the dark, yet then he adheres to God with humble Confidence. Though he slay me yet will I trust in him. Another time he hath Evidence I know my Redeemer lives, and with these Eyes I shall see him. In the former direct act of Faith, he over­comes the Temptation; in the latter reflex Act, he is more than a Conqueror, in the former he was so certain that he resolv'd to trust God; in the latter he could Triumph in [Page 19]him. So that tho' he was discourag'd, yet he saw he was not disinherited; but his Title was confirm'd. Thus for Information of the Judgment to prevent mistakes.

2 2. For Exhortation, to perswade and stir us up first to get a sure Title to the Inheritance of the Saints in Light; and then to get it sealed. First, to get a Fiat or Grant, then an Obsignation. Oh! Christians adhere to Christ, and then give all diligence to get an assurance of his Purchase, upon good grounds. Alas! How many in our Times, have built upon crackt Titles in Temporals, as if all had been sure, that prov'd otherwise. But I fear more build upon Sandy Foun­dations in Spirituals. They apply themselves to such keep­ers of the Seal, as the King of Righteousness hath not awar­ranted, taking Presumptions for Evidences. And if so, when these Tabernacles are dissolved they shall not have their Souls received into the King of Heavens Mansions, made without hands. No Key will open this Door into this heavenly Building, but one of Gods own making.

It would be proper here to propose some Marks, Motives and Means.

1. Marks to try our Titles; for the Heart is very deceitful. But if the Tabernacles of our Bodies be dissolved, and we have only pleased our selves, with shadows of an imagi­nary Happiness: what will become of us? Wherefore to be short and plain with thee, who would indeed come to a certainty. If thy Gospel Obedience (which is not perfect, nor can be in this Life) be not sincere, universal and con­stant, I dare not sav thou hast a good Title to the building of God, not made with hands, if thou be not dead (at least in thy predominant desire) to Sin, I dare not assure thee (how Godly soever thou art reputed to be) that thou hast a Life hid with Christ in God. It hath been argued a­mongst some, whether Land did belong to England or Ire­land by putting Toads and Addors into it; If they dyed then it was held to belong to Ireland (whose Men be sure are of a more viporous and biting Brood) if they lived then to England: so if Sin be alive and reign in thy Soul, then it is [Page 20]a Native, arguing a Child of Wrath: but if it be dead, then it argues thou art a Child of Light, and that thou art an Inhabitant belonging to Heaven.

2. 2 For Motives to quicken us up to get evidence of our spiritual Title, consider the future good Estate of thy Soul, is far to be valued above assurance of an Estate for thy Body: and yet thou canst scarce trust part of that at Sea, for fear of a Storm, without some Evidence for Security seal'd at the Ensurance Office. Yet assurance of Heaven would free us, as from many distracting worldly Cares; so from many Jars and Divisions here. It would compose us to a Settle­ment, were our Hearts established with Grace: It would sweeten our present Conditions to us, secure us from the Worlds Frowns, convert our Crosses into Comforts. It would work that which the most Artificial Operator in Chymistry cannot do: else why should Noy the Martyr say when he kissed the Stake, Blessed be the time that ever I was born for this day. Then turning to his fellow Martyrs, we shall not lose our Lives in this Fire; but change them for a better, and have Pearls for Coals, &c.

3. 3 For means or helps to get assurance, take a few Directions, which I must crowd together and cast amongst you, some Memories may catch one Sentence and some another. Con­sider seriously the worth of thine immortal Soul, surpassing the whole World; Trade first and most for that pretious Jewel, with a diligent Enquiry after the safety of it. Be frequent in Heart-examination and Self-reflection. Re­view often the Experiences thou hast had of God, yet not resting in them, but still putting forth direct Acts of Faith. Vigorously exert thy Faith in fervent Supplications and Praises. Study Self-denial; and get a willing resignation of thy self and Concerns to the will God, who dispenseth these Royal Favours of Assurance for the most part only to some of his Eminent Servants. Observe carefully the Seasons of the Spirits Motions for Sealing, and defer not to close with them. Keep thy self clean from gross Pollutions. Shun the appearance of Evil. And Lastly, follow hard after Communion with God in all his Ordinances.

The careful observance of such Directions as these and the like, was the usual Course of our Learned, Prudent, and Godly Brother deceased, Mr. Henry Hurst; for whose Funeral Solemnity we are here met at this time. I have been impor­tuned to entertain you with a Discourse (such an one as I can) on this mournful Occasion: And you are come, I know, with greedy Ears, (as well as some of you) with weeping Eyes, as from the Word of God; which I have hi­therto treated on for your Edification; so to hear somewhat upon this doleful Subject, this faithful Minister of Christ, whose Remains we are about to lay up for a blessed Resur­rection. The little I am able to say at this time shall be up­on good Grounds, having been not less than Thirty Years familiarly acquainted with him, neer half the time of his stay in this Tabernacle. Aged about Eighty five Years. He was the Son of the Reverend and Learned Mr. Henry Hurst, Minister of the Gospel, at Mickleton in Gloucestershire, where he lived to a good old Age, labouring in the Lords Vineyard there, with great Suc­cess, not many Years since, about Five or Six. This hope­ful, and everyway obedient Son, of so careful and tender a Father, when well ripened for the University in School-learning, (wherein he did excel the ordinary Rate) was placed in Oxford, under the inspection of his pious and dili­gent Tutor, Dr. Henry Wilkinson; who finding him to make a quick, yet happy, Progress in Philological and Philosophical Studies, adorn'd with the real practise of Piety, was hearti­ly ready to help him to a Fellowship in Merton College; where, being elected into that Society, as it were tinctur'd with the Virtues of invincible Ocham, profound Bradwardin, and Evangelical Wickliff, (all of that Foundation) He soon became a very notable Disputant. How have I known him, whilst Batchelor of Arts, with great modesty, yet with equal Dexterrity and Strength, to brandish his keen Arguments in the Schools, when an Opponent; and to answer with Judg­ment quickly and distinctly, when Respondent, with much Applause, at the coursing Exercises, as they were then called. In a while after (now somewhat above Thirty [Page 22]Years ago) he was singularly noted for his Solid and Ortho­dox Sermons before the whole University; Three of which (from Rom. Chap. 7. verse 7. the latter part) cutting the ve­ry Sinews of Pelagius and Socinus in some of their Doctrines; He was desired to Print under the Title of [The Natural Mans Blindness.] Oxford 1659. In an Epistle to the Reader of which, the Doctor his Tutor writes there, That the Author ( viz. our deceased Friend, who hath grown much since in Learning, and all that's really Praise-worthy) was sufficiently known to him, and many others, to be a Godly, Learned, and Orthodox Di­vine; who through his Modesty, and low Opinion of himself, deny­ed, for a long time, his Consent to the making of those Sermons of publick use, and had supprest them altogether; but that through im­portunity he was prevailed with. This, with the great Esteem he had in the University; the freedom of Speech he used in preaching, and his holy and exemplary Life, occasioned his being chosen by the majority of the Parishoners Votes, to be Rector of Matthew's, Friday-street London, notwithstand­ing the Fame of the then Candidates, one of which was the present Bishop of London-Derry. There it was, being in the Neighborhood to the place where I was then employed, that I renewed mine Acquaintance with him; whom I ever found to be one of very great Humility and Affability, of an ex­cellent natural Temper, and great Moderation, very Inge­nuous and Judicious, most ready to communicate his Thoughts upon due Deliberation in a friendly way whenever desired, being acted by an unfeigned Principle of Love to Christ and Christians, affording Relief and prudent Advice to some, in some pusling, yet practical Cases, wherein se­veral of our Brethren in the Ministry have often met with pertinent and solid Resolutions; the consideration of loosing an Advantage in the like, for future, may now sadly accent our Griess. One Case he was called to state and resolve publickly, in the Morning Exercise at Cripple-Gate 1661. Whether well composed Religious Vows do not exceedingly promote Religion? from Psal. 116.12, 14. But the Year after, not­withstanding his Moderation, (after solemn seeking of God [Page 23]by Prayer, with Fasting) because he could not declare his Assent and Consent to all and every thing contained in the Liturgie, he was, 1662 at the lamentable Bartholomew-tide ejected (with Two thousand more of his Brethren) from his Be­nefice, and the Exercise of his publick Ministry; which lat­ter, yet he would tell his Friends, he lived in Hopes some time again, in some Respects to be restored to. In the mean time he took all Opportunities, because a Necessity was laid upon him to preach the Gospel; to do what he could for the good of Souls, both more privately and publickly. For to say nothing of his Treatise afterward printed, called The Revi­val of Grace, with the Vigour and Fragrancy of it. Shewing the Benefit of Sacramental Communion, April 1678. dedicated to the very Learned, the Right Honourable Arthur Earl of Anlglesey, in whose Family he had an opportunity of exercising his Mi­nistry, as being then his well esteemed Chaplain. He had several Invitations amongst them, who well knew his mo­deration and Worth, to preach several times publickly in his Native Country (where none informed against him) as well as at Ashford in Kent, when he went thither to visit the Relations of his former Wife. And when there was an Indulgence of Liberty, 1675 we may find him in the morning Exercise against Popery, very learnedly, after his usual man­ner, shew from Acts 26.2. That Kings and Emperors are not rightful Subjects to the Pope. After that, he being one not likeing to flatter, or be flattered, we find him better enabled to give a Satisfactory Answer to that practical Question. How may we best cure the Love of being flattered? October 1682. which he did well perform at the continuation of the morning Exercise, * in his Sermon upon Proverbs 26.28. Since in October last, resolving practically: How may we enquire after News, 1689 not as Athenians, but as Christians, for the better managing our Pray­ers and our Prayses for the Church of God? From Acts. 17.21. In his Funeral Discourse in this Month Thirteen Years ago, upon the departure of that useful Minister Mr. Thomas Caw­ton (who had done much work in a little time) may be seen, what a Pattern he set before his Hearers, from Luke 12.43. [Page 24]Besure he was ever ready to do good, and unwilling to de­cline any Service that lay in his Power, when invited to it. His judicious Annotations upon Exekiel and the Twelve lesser Prophets (in the Continuation of Mr. Poole's) were so well approv'd, That he was desired since, to take some further pains of that Nature, about some other parts of the Holy Writ: But God hath eased him of that Work he was almost prevailed with to undertake, as well as of what he was ur­g'd to perform at Oxford, you who were his constant hear­ers, will all bear witness, he was in Labours more abundant. 2. Cor. 11.23. Besides his weekly Lectures at High-gate, you can very well tell in all his Ministerial Offices, what pains he took amongst you, and how affectionately solicitous he was to bring your young Ones to the knowledg of God, by his diligent Catechizing of them, and in a most clear and pro­fitable Method, explaining to them the main Principles of Christianity. Till the last Lords Day April. 13. 1690. Heb. 11.6. God who is a Re­warder of those who diligently seek him (n) was pleased to give him a Quietus est, the next morning taking him from his Work to receive his Wages, advancing him from the Pulpit to the Throne, April. 14. as he did the laborious Bishop Jewell (who was first of the same Merton College in Oxford) in somewhat alike manner; from preaching at Lacock in Wilshire; (now near an hundred and twenty Years since) who had said to a Gentleman diswading him from Preaching then, 1571 It did best become a Bishop to dye Preaching (or standing) in the Pulpit, seriously thinking of that comfortable Elogy of his Lord and Master (which you heard our Preacher chose for his Text at the interment of Mr. Cawton) Happy art thou my Servant if when I come I find thee doing. An In­genious Poet of our own, said in his Jambicks of the ex­cellent Mr. Vines, who went to his eternal Rest the Night after his Preaching and Administring the Lords Supper. Abit, The begin­ning of Mar. 1655. (beata Mors!) Modis oper [...]et hisce Episcopum mori. And another then, to the same purpose, in our Mother Tongue wrote also.

But his Hour was then come; and so was that of the fa­mous Mr. Hollingworth at Manchester, who when at a Fast in Praying and Preaching he had as far outdone himself that day as he used to out do other Ministers, chang'd his Habitation here, for a better (having done his Work) upon the irresistable strake of a deadly Apoplexy. So was that (as I have heard) of the holy Mr. Ambrose. So that of the laborious and much followed Mr. Watson, and we know lately of our Brother Mr. Oakes, carried out of the Pulpit: As was the Learned and Pious Professor Dr. Joshua Hoyl out of the Ʋniversity Pulpit in Oxford; And so was that of this our lamented Brother. Else. When up­on the warning given by his faltering in his Discourse; The Sun (in Solomons Phrase) Eccles. 12.2. began to be darkened towards five of the Clock the last Lords Day Afternoon, in his Sermon after his long and excellent Catechizing, and he was carried in a Chair to the House of his tender and hospitable Entertainer, where his other faithful Friends and Physician shortly gave their attendance, and with the greatest Diligence and Art used the various Means that are accounted most proper and successful in such Symptoms: Yet the darkness so encreased, that by Nine of the Clock that Night it brought a Total Eclipse, an Universal Paralysis or Dead Palsy. And (as it's thought) the Pia mater, as the Ancients did reverentially call that inmost Membrane or Skin, which as Leaf-gold doth en­close the Brain and Animal Spirits, snapp'd asunder: this Golden Bowl was broken Eccles. 12.6. being overfil'd (it should seem) upon Convulsive Motions with the remaining [Page 26]gouty Matter (he had before been troubled with) which flow'd into it and shew'd it self in a Remediles deadly A­poplexy, [...] 9 and 10 in the Morn­ing, Apr. 14. whereof he expir'd. If the very utmost and heartiest Endeavours of his skilful and tenderly affected Doctor of Physick, the most fervent Prayers of his Re­verend and Affectionate Brother in the Ministry Mr. Burges, expressing the sincere and deep groans of his own, and the Hearts of his loving and sorrowful People, espe­cially those of his dear Relatives, and his dearly beloved and compassionate Friends, who with freedom did most kindly entertain him, [as Gaius did Paul, and the Church] Rom. 16.23. Heb. 13.2. as often before, by friendly receiving him and his; so now, when this good Angel of the Church left all here below, to be like the Angels of God in Glory, had prevail'd in kind, we had not yet been call'd to attend his Funeral Pile.

But the will of the Lord is done, and he that e're while went about doing good in imitation of his and our Lord, walking in the Comforts of the Holy Ghost, and much assurance of being ever with the Lord: whom he did daily bless for it, as much as any one I did ever Converse with, hath upon little warning (being ever ready) left his Clayey Tabernacle, and hath a glorious Mansion in the building not made with hands eternal in the Heavens.

What doth more concern us all, than that his dear Relatives, we Ministers, and People, should follow him as close as we can, wherein he was an Eminent Follow­er of Christ, who comes at an hour we know not of and bids us therefore to be ready Mat. 24.44..

1. 1 To the disconsolate Widow and dear Children (so far as capable, and he thats gone us'd to say, God best knows the Religion of Children) with other Relatives of this rare Hus­band, Father and Friend: I would subjoyn a few words with all tenderness, to entreat you to moderate your passions. They that are Christ's do crucifie the Flesh and [Page 27]all disorderly affections, Gal. 5.24. especially when feelingly engag'd to be mindful of their own mortality. You find the Tabernacle of your dearest Relative quickly taken down, but you are satisfy'd he hath a firm and glorious Building instead of it, which can never be taken down, where you desire to be. Mourn not then as those who are without hope 1 Thes. 4.13. Though he is gone out of your sight, yet he is but gone to the blessed sight of God, who would have it so. And therefore you should submit your Wills, to the Will of his, and your Father. And quietly say, it is the Lord, let him do what seemeth him good 1 Sam. 3.18. When you are apt to fall into excessive sorrow for his dissolution, and chan­ging his Habitation. I would advise you to think you heard him say, as Christ did upon his going away to his Disciples John 14.28. If ye lov'd me, ye would rejoyce, because I said I go to the Father: For my Father is greater than I. He who hath most dignity hath most right to chose. Let not Self-love be so prevalent as to disparage your love to him that is gone. True love to whom should teach you to submit to that which doth advance and honour him, how cross so­ever it be to your selves: Call to mind a fresh I beseech you such directions as he himself whiles he staid here, did give you to allay immoderate grief in former instan­ces. Be you more Christian now, he whom you lov'd most is gone to Christ. The better he was to you, the better be you to his great Friend, who hath lockt him up in his Closet with him till the Resurrection.

2. 2 To those of us who are Ministers in the service of the same Lord, I would say. As the Deceased whiles here in his Earthly House abounded in the Work of the Lord; so should we work the work of him that hath sent us into his Vineyard while it is day; since the night com­eth when no Man can Work Joh. 9.4. our great business (especi­ally now that we have liberty) is to Preach the Word, to be instant in Season, and out of Season, Reprove, Re­buke, Exhort, with all long suffering and Doctrine 2 Tim 4.2. [Page 28]Wherein he was both sound and stedfast. A faithful Steward and deligent Watch-man he was, a careful Shep­herd, who did truly love Christ, Feed his Sheep, and feed his Lambs John 21. which did thrive and grow under the charge of him, Britan. Kent. p. 33.8. who (according to what Camden said of Whitgist) had devoutly consecrated his whole Life to God, and all his pain­ful labours to the Church. All of us Brethren under this So­lemn Dedication should be prudent and active, as our Deceased Brother was in his day, when we are called. [...]. But our sufficiency is of God even as the Lord giveth to every Man 2 Cor. 2.16.36. 1 Cor. 3.5, 6, 8 to plant or water in the Vineyard of God, who gave and giveth the increase, and the reward, Lets do what we can prudently, and peaceably, and fervently, that the Church may thrive under our care. As our dear Brother did; neither overloving this Life, nor distrusting a better, but freely resign up our selves and concerns to the disposal of him, in whom we Believe, and whom we Preach, that our Faith also may be found unto Praise, and Honour and Glory at the ap­pearing of Jesus Christ. 1 Pet. 1.7.

3. 3 To the People especially those who were under his peculiar care, I would say. Let his memory live in you, his sound Doctrine abide with you, his Exemplary Holi­ness be Copy'd out by you, let his edifying discourses, his friendly visits his goings out, and comings in be much upon your hearts. Be not carryed away with Errors, fall not from your stedfastness. Be perfect, be of good com­fort, be of one mind, live in peace, and the God of Peace shall be with you 2 Cor. 13 11.. Let it be seen he did not spend his Labour in vain amongst you. When you come to consider of one to succeed him, to whom you would commit the care of your Souls, lay aside those animosities that have broken other Congregations, and endeavour with unani­mity in due circumstances, to pitch upon such an one, as you are perswaded your late worthily Beloved Pastor would have recommended to you. Let none of you dis­parage [Page 29]his Reverend Collegue in the Ministry, to whom he paid a Deference. Give check to dividing Principles; Delay not your Determination longer than is necessary. As you are to seek God, so you are to search his Word, and make that the Rule of your Proceedings. I am not well enough acquainted with your Circumstances to be particular; and have already staid too long: Only do all as becometh the Gospel of Christ Phil. 1:27.. Now you are concern­ed very singularly in this great Affair, to imprint and publish the Sermons of your deceased Pastor in your Lives, for as Bishop Reynolds wrote appositely under his own Effigies plac'd before his Works,