The Application.

1. This may inform us of the contrary States into which dy­ing Persons immediately pass: The Children of God resign their Spirits to the Hands of their gracious Heavenly Father, but Rebels and Strangers to God, fall into the Hands of a re­venging Judg. Could we see the attending Spirits that sur­round sick Persons in their last Hours, what a wonderful Im­pression would it make upon us? A Guard of glorious Angels [Page 58] convey the departed Saints to the Bosom of God's Love, and the Kingdom of his Glory. But when the Wicked die, a Legion of Furies sieze upon their ex­pected Prey, and hurry them to the infernal Prison, from whence there is no redemption.

How many Rebels and open Enemies to God are in the Pale of the Christian Church? They will loudly repeat, Our Father which art in Heaven, notwith­standing the impudent and pal­pable Atheism of their Lives: they live as if they were inde­pendent, and not accountable to him who will judg the World without respect of Persons. The more strict his Commands are, the Contempt of them is more visible. Our Saviour's Prohibi­tion is peremptory, I say unto you, Swear not at all: but how many make no more conscience [Page 59] of Swearing than they do of Speaking, and pour forth Oaths of all fashions and sizes. We are severely forbid all degrees of Impurity, in the Look, in Words, or in Wish; yet how many without reflection or remorse, continue in the deepest Polluti­ons! We are commanded to live soberly in this present World; yet how many indulge their swinish Appetites, and debase themselves even below the Beasts that perish. And as the sensual Appetites are notoriously pre­dominant in some, so the angry Appetite is tyrannous in others. Pride, Wrath, Revenge, possess the Breasts of many: How of­ten for a slight, or but reputed Injury, they are so fir'd with Passion, that their hot Blood cannot be satisfied without the cold Blood of their Enemies. In short, many live in such open [Page 60] defiance of the Divine Law, as if there were no God to see and punish their Sins, or as if they would make a trial whether he will be true to his Threatning, and revenge their bold Impie­ties: They are partly worse than Brutes; for having an un­derstanding Faculty, a Princi­ple of Reason, they submit it to Sense: and partly worse than Devils; for as the Devils, they rebel against God, and yet not, as they, tremble in their Re­bellion. Now when Death is ready with its cold Hands to close their Eyes, and Consci­ence awakes out of its Slumber, what Horrors seize upon them! They are stripp'd of their car­nal Securities, the Creature can­not help them, and the Creator will not. They have been Ene­mies to that Love that made them and preserv'd them, and, [Page 61] notwithstanding their violent Provocations, has spar'd them so long. They have rejected that infinitely condescending and compassionate Love, that so tenderly beseech'd them to be reconciled to God, as if it were his Interest to save them. Whi­ther will they fly from their Judg? What can rescue them from instant and irrecoverable Misery? Can they hope that Mercy will be their Advocate? Their Condemnation is so righ­teous, that Mercy cannot dis­pense with it. 'Tis a fearful thing to fall into the Hands of the living God, who lives for ever, and can punish for ever. Who knows the Power of his Wrath? 'Tis boundless beyond all our Thoughts and Time. O take notice of this with Terror, all ye that forget God, lest he tear you in pieces, Psal. 50. and there be none to deliver!

[Page 62]Others are not so visibly dis­obedient as notorious Sinners, but are as really. You may see their Picture in the disobedient Son, mentioned by our Saviour in the Gospel, Matth. 21.28, 30. who when his Fa­ther commanded him to go work in the Vineyard, answered, I go, Sir, and went not. 'Tis true, they perform the external part of some Duties, and abstain from the gross acts of some Sins, but 'tis with an exception and a re­serve. A Duty that is contrary to their carnal Appetites and Interest, they will not perform; a Sin that bribes them with Pro­fit or Pleasure, a temperamental Sin, they will not part with. Now any indulged habitual Lust is not the Spot of God's Children, but denominates the Sinner a Child of the Devil: for tho the Saints till they are devested of frail Flesh, have [Page 63] their Allays, and cannot be ex­empt from the relicks of Sin; yet the Divine Nature commu­nicated to them, is opposite to every Sin, and is an active Prin­ciple to subdue Sin.

And from hence S. John tells us, He that is born of God, can­not sin, that is, deliberately and habitually: Such Sinners, tho in the Hour of Death they may address with all the applying Titles, Our Father, and our God, shall ever be excluded from his sacred and saving Protection.

2. Let us seriously consider whether we are of this spiri­tual Progeny, the Children of God, not only in Title, but in Reality. The Inquiry is of in­finite moment; for all the Pro­mises and Priviledges of the Gospel are annex'd to this Son­ship: This secures us from the Wrath to come, and entitles us [Page 64] to the eternal Inheritance; Fear not, Luke 12. little Flock, 'tis your Father's good Pleasure to give you the Kingdom. This Inquiry is very useful to calm and quiet the troubled Saints, and to awaken unregenerate Persons out of their confident Dream of their good State. Many sincere Chri­stians are infinitely concern'd whether they are the Children of God; of this their Tears and Fears give abundant evidence. The reasons of their Doubts are partly the Jealousy of their own Hearts, which are naturally de­ceitful above all things, and most deceitful to a Man's self; and partly from the consequence of the Deceit: for knowing the inestimable value of this Privi­lege, to be the Sons of God, and that if they are deceived in it, they are undone for ever, they are anxiously thoughtful about [Page 65] it. But carnal Persons who are not acquainted with the Hypo­crisy of their Hearts, nor duly understand the excellence of the Privilege, easily believe what they coldly desire. And the great deceiver of Souls is equal­ly subtile to varnish what is evil with the false colours of Good, and to conceal what is good un­der the appearance of Evil. From hence it is, that many tender-spirited Christians are timorous, and full of unquiet Agitations all their Lives: and many who have but a shew and fair pretence of Religion, are undisturb'd and hopeful, till at last they fall from their suppo­sed Heaven and high Hopes, in­to the Abyss of Misery.

This Trial will be most clear and convincing, by representing from Scripture the inseparable Properties and Characters of the [Page 66] Children of God, that distin­guish them from all that are in the State of unrenewed Nature. The Apostle tells sincere Chri­stians, The Spirit it self witnes­ses with our Spirits, that we are the Children of God. Here is a Consent and Agreement of those Witnesses, in whom are all that is requisite to give value to their Testimony. For the Spirit of God, such is his unerring Know­ledg, who searches the deep things of God, and such is the abso­lute Sanctity of his Nature, that he can neither deceive nor be deceived, so that his Testimony is infinitely sure, and of more worth than the concurrent Te­stimony of Heaven and Earth, of Angels and Men. The other Witness is the renewed Consci­ence, that is acquainted with the Aims and Affections of the Heart, as the Apostle saith, [Page 67] Who knows the things of a Man, save the Spirit of a Man? This Faculty reflects upon our Acti­ons, and the Principles of them: to this Faculty is referr'd the decision of our spiritual State; If our Hearts condemn us not of any allowed Sin, 1 John. [...]. then have we Peace towards God. From the consent and agreement of these Witnesses, there is a blessed As­surance of our Evangelical Son­ship, that overcomes all our Fears. Now this Testimony is rational and argumentative, from the discovery of those Graces that constitute a Person the Child of God. I will make the Inquiry concerning the Grace of Faith and of Love, which are the vital Bands of our Union with Christ, the princi­pal Fruits of the sanctifying Spirit, and the Symptoms of Salvation.

[Page 68](1.) The Grace of Faith is ex­press'd in Scripture by receiving of Christ: Joh. 1.12. this answers to God's offer of him to our acceptance in the Gospel. It receives him en­tirely in his Person and Natures, as the incarnate Son of God; and in his Office, as a Prince and Saviour, Acts 5.31. to give Repentance and remission of Sins. This re­ceiving Christ implies an Act of the Understanding and the Will; the Understanding as­sents to the Truth of the Di­vine Revelation, that Christ crucified is an alsufficient Savi­our; and the Will closes with the Terms of it, that he will save to the uttermost all that obey him: From hence it follows, that reliance upon him, and a sincere resolution to obey him, are necessarily included in sa­ving Faith. This Scripture-Account distinguishes between [Page 69] that substantial Faith that is proper to the elect Children of God, and the Shadow of it in the Unregenerate; the one is the intimate and active Princi­ple of Obedience, the other is a dead Assent without Efficacy, a mere Carcass and Counterfeit of Faith. A sincere Believer as fervently desires to be saved from the Dominion and Pollu­tion of his Sins, as from the Guilt and deadly Malignity: a carnal Man desires an Interest in Christ as a Saviour, that he may securely enjoy his Lusts.

The crafty and cursed Ser­pent deceives Men to their ru­ine, by citing Scripture, and misapplying it. The Promise is sure, Whoever believes, shall be saved; and he easily per­swades them they are Belie­vers. 'Tis strange to astonish­ment, that Men who have Rea­son [Page 70] and Understanding, should presume in a high degree of the present Favour of God, and their future Happiness, as if they were his dear Children, when their Enmity against his holy Name and Will is evident in their Actions.

We can never have too firm a dependance on God's Promise, when we are qualified for that Dependance. Come out from a­mong them, 2 Cor. 6.17, 18. and be ye separate, saith the Lord; and touch not the unclean thing, and I will re­ceive you, and will be a Father to you, saith the Lord Almighty. Faith that purifies the Heart and Conversation, invests us with this blessed Privilege, and all the saving Mercies annex'd to it.

(2.) From the spiritual Re­lation between God and Belie­vers, there naturally and neces­sarily [Page 71] results a sincere, dutiful, child-like Love to him, corre­spondent to his beneficent and fatherly Love to them: This God indispensably requires, and specially delights in; Thou lo­vest Truth in the inward Parts. Psal. 51. Filial Obedience is inseparable from filial Love in its Reality: For this is the Love of God, 1 Joh. 5.3. that we keep his Commandments. Our Saviour distinguishes between sincere Lovers of him, and pre­tended, that they who love him, keep his Commandments; John 14.23, 24. but they who love him not, keep not his Commandments.

The Obedience that springs from Love to God, is uniform, respects all his Commands: for the two filial Affections, an ar­dent Desire to please God in all things, and an ingenuous Fear of displeasing him in any thing, are inseparably joined with [Page 72] our Love to him.

The Obedience that proceeds from Love, is free and volunta­ry, from Inclination as well as Duty. How passionately does the holy Psalmist express his Affection, O how I love thy Law! In the Covenant of Grace, God promises to write his Law in the Hearts of his Children: Heb. 8.10. not on­ly in their Minds and Memo­ries, but to endear it to their Affections. There is much dif­ference between servile and constrain'd Obedience, and fili­al chosen Obedience, as between the Motion of a living Man from the Soul, the inward Spring of Life, and the Motion of an Image or Statue from forcible Weights and Wheels.

From filial Love proceeds godly Sorrow, if at any time by Carelesness and Surprize, or an over powering Temptati­on, [Page 73] on, his Children do what is of­fensive and odious in his sight. When they consider their unkind and unthankful Returns for his Mercies, they look to their Heavenly Father with Grief and Shame, and down upon themselves with Abhorrence and Indignation: They are wounded with the sting of that Expostulation, Do ye thus re­quite the Lord, Deut. 32.6 O foolish People and unwise? Is he not thy Father who bought thee?

From filial Love proceeds a Zeal for his Glory; If I be a Fa­ther, where is my Honour? A Child of God is dearly concer­ned that his Name be reveren­ced and magnified, his Laws be observed, his Worship main­tained, that his Interest be ad­vanced in the World. He has a burning Zeal against Sin and presumptuous Sinners. Psal. 69. The [Page 74] Prophet Elijah says, I have been jealous for the Lord of Hosts: for the Children of Israel have forsaken thy Covenant, and thrown down thine Altars. Those who with an indifferent Eye see the Cause, the Truth, the Interest of God depress'd in the World, do renounce the Title of his Children.

From the Relation to God as his Sons, proceeds a sincere fer­vent Love to all the Saints. St. John infers, 1 Joh. 5.1. Every one that lo­veth him that begat, loves him that is begotten. Grace is not less powerful in producing cor­dial mutual Affections between the Children of the same Hea­venly Father, than the subordi­nate Endearments of Nature. Notwithstanding the civil Di­stinction between them, some high and rich, others mean and poor, yet there is a spiritual [Page 75] Equality; the lowest Saints are Princes of the Blood-Royal of Heaven. To him that has washed us from our Sins in his Blood, Revel. 1. and made us Kings and Priests to God, be Glory for ever.

The filial Relation to God in­clines and encourages all sincere Christians to resign themselves, even in their most afflicted Con­dition, to the Wisdom and Will of God. Our Saviour meekly yielded up himself to his cruel Enemies, upon this Considera­tion, The Cup which my Father has given me, Joh. 18.11 shall I not drink it? The Saints in imitation of Christ, and upon the same Ground, entirely resign them­selves to the Divine Disposal; for their Heavenly Father loves them better than they can love themselves.

Finally, The filial Relation to God is productive as of live­ly [Page 76] Hopes, so of ardent Desires to be with him. Love makes them to esteem Communion with him here in his holy Ordi­nances, as the Joy of their Lives. The Psalmist when ba­nish'd from the Tabernacle, breaks forth in his impatient De­sires, Psal. 43. When shall I come and ap­pear before God? that is, in the Place where he communicates his Grace to those that worship him. But our Father is in Hea­ven as his Throne, and most gloriously exhibits himself to his Saints there. The Earth is the Element and Residence of carnal Men, of their Souls as well as their Bodies: They de­sire their Inheritance may be on this side Jordan, and are content to leave the Heavenly Canaan to those who like it. But those who are born from above, desire to be dissolved, that they may [Page 77] be in their Father's House, and his reviving Presence for ever.

3. Let us be perswaded to prepare for the reception of our Souls in the next World. The present Life is a Passage to E­ternity, and 'tis so short and fa­ding, so uncertain and hazar­dous, that 'tis our principal Wisdom without delay to se­cure our Souls in the future State. Our Saviour says, I must work the Work of him that sent me while it is Day: John 9.4. the Night cometh when no Man can work. Now is the accepted Time, now is the Day of Salvation. 'Tis our indispensable Duty and main In­terest now, to work out our own Salvation with fear and trem­bling. In the state of Death there is an Incapacity to do any thing in order to Salvation: There is no Work nor Wisdom in the Grave: and all the Offers of [Page 78] Salvation cease for ever. The Sufferings of the Son of God are not a Ransom for Sinners in that State: He reconciled things in Earth and in Heaven, but not things in Hell. The Golden Scepter is extended to none there, the Holy Spirit strives with none, they are without the Reserves of Mercy. The Guilt of Sin remains in its full Obligation, the Pollution of Sin in its deepest Die, and the Pu­nishment of Sin in its Extremi­ty for ever.

O what Folly is it, or rather Frenzy, not to provide for our Souls in their greatest Exigence! Common Reason instructs us, knowing our own Weakness, to commit our Treasure to the custody of our Friends, which we cannot otherwise keep from our Enemies; especially to such a Friend as can and will pre­serve [Page 79] it for our Use and Advan­tage. The Soul is our Jewel above all Price, 'tis our Wisdom to secure it out of all danger: Let us therefore commit it to the safe and sure Hands of our Heavenly Father, otherwise we cannot preserve it from the in­fernal Spirits, the Robbers and Murderers of Souls.

The wise Preacher denoun­ces a fearful Evil, Wo be to him that is alone when he falleth; Eccl. 4.10. for he hath not another to help him up. In all the Senses of falling, Death is the greatest Fall: the High, the Honourable, the Rich, fall from all their State; and Men of all Degrees are for­saken of all their carnal Com­forts and Supports. If then the solitary Soul has not a God to receive, support and comfort it, how woful is its Condition! Methinks the apprehension of [Page 80] this should strike a Terror so deep into the Hearts of Men, that they should be restless till they have secur'd a Retreat for their departing Souls.

For this end let us, according to the earnest Advice of St. Pe­ter, 2 Pet. 3. be diligent, that we may be found of him in Peace, without spot, and blameless.

The Lord Jesus is the only Peace-maker of the righteous and holy God to Sinners. The Judg of this World is flaming with Wrath, and terrible in Vengeance to Sinners that ap­pear before his Tribunal out of Christ. We shall for ever be excluded from his blessed Com­munion, without the Mediator restore us to his Favour. Our Reconciliation only is by Re­demption in his Blood. Col. 1.20. The Cha­stisement of our Peace was upon him. Isa. 53. He is the Lord our Righte­ousness, [Page 81] by whom alone we can stand in Judgment. God was in Christ reconciling the World to him­self. There is now an Act of Ob­livion offer'd in the Gospel to all that come to God by him. We have sure Salvation in his Name: But we must with consenting Wills, close with him as our Lord and Life. The first Gospel preach'd by the Angel after his coming in­to the World, declares, There was born in the City of David a Saviour, Christ the Lord. We must not separate between Christ the Saviour, and Christ the Lord; between his Salvation and his Do­minion. God indispensably re­quires we should resign our selves to his Son as our King, and rely upon him as our Priest to atone his Displeasure. If we thus re­ceive him, he will restore us to the Favour and Peace of God, establisht in an everlasting Cove­nant.

[Page 82]How tenderly and compassio­nately does the great God invite Sinners to re-enter into his Fa­vour, to acquaint our selves with him, and to be at peace! His Em­bassadours in his Name, and in Christ's stead beseech them to be re­conciled to God. But their per­verse Spirits would have God re­conciled to them, that they might be exempt from Punishment; but are unwilling to be reconciled to him, to part with their Lusts. In short, reconciliation with God ne­cessarily infers defiance with Sin. Ye that love the Lord hate Evil. If Men do not cease their Rebellion, there is no shadow of hope to obtain the Divine Favour.

Do ye provoke the Lord to Jea­lousie, are you stronger than he? Jealousie is the most sensible and severe Affection. As 'tis with a Town taken by storm, all that are found in Arms are without [Page 83] Mercy cut off; so all that at Death are found with the weapons of unrighteousness, their unrepented unforsaken Sins about them, must expect Judgment without Mercy.

Lastly, Let the Children of God be encouraged with Peace and Joy to commend their Souls to him. Let rebellious Sinners tremble with deadly Fear upon the brink of Eternity; but let the Saints, with a lively Hope, enter into the Divine World.

If Men possess their Treasure with Joy and Jealousie, and guard it with vigilant Care, will not God preserve his dearest Treasure, the Souls of his Children committed to his Trust?

Can Love forsake, can Truth deceive, can Almighty Power fail? Will a Father, a heavenly Father, be without Bowels to his own Off-spring? No, he cannot deny [Page 84] himself: he is readiest to relieve, when they are in distress.

Old Simeon is a leading Exam­ple to Believers: after he had embraced Christ in his Armes, how earnestly did he desire his Dissolution? Lord, now lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation. St. Stephen in the midst of a showr of Stones, with a blessed Tran­quillity, makes his dying Pray­er, Lord Jesus receive my Spirit. If the Fears of humble Souls arise in that hour, because they have not the Conspicuous marks of God's Children, the Graces of the Spirit in that degree of Eminency, as some Saints have had: Let them consider, there are different Ages among the Children of God: some are in a state of Infancy and Infirmity; others are more Con­firm'd: but the relation is the same in all, and gives an interest [Page 85] in his promised Mercy. The weak­ness of their Faith cannot frustrate God's faithfulness. 'Tis the Since­rity, not the Strength of Grace, that is requisite to Salvation. If Faith be shaking as a bruised reed, and but kindling as the smoaking flax, it shall be victorious. O that these powerfull Comforts may encourage dying Christians to commend their Souls with Ar­dency and Assurance to God, their Father, and Felicity.

I have now finisht my Dis­course upon the Text, and shall apply my self to speak of the o­ther Subject, the Reverend Mr. Richard Baxter, that Excellent In­strument of Divine Grace, to re­cover and restore so many revol­ted Souls to God, out of the Em­pire of his Enemy: or in the A­postles Language, to translate them from the Kingdom of Darkness, in­to [Page 86] the Kingdom of his dear Son. I am sensible, that in speaking of him I shall be under a double Disadvantage: For those who per­fectly knew him, will be apt to think my Account of him to be short and defective, an imperfect Shadow of his resplendent Ver­tues: others who were unacquain­ted with his extraordinary Worth, will from Ignorance or Envy be in­clin'd to think his just Praises to be undue and excessive. Indeed if Love could make me eloquent, I should use all the most lively and graceful Colours of Language to [...] ­dorn his Memory: but this Con­sideration relieves me in the Con­sciousness of my Disability, that a plain Narrative of what Mr. Baxter was, and did, will bee a most noble Eulogy: and that his substantial Piety no more needs artificial Oratory to set it off, than refined Gold wants Paint [Page 87] to add Lustre and Value to it.

I shall not speak of his Paren­tage, and his first Years: but I must not omit a Testimony I re­ceiv'd concerning his early Piety. His Father said with Tears of Joy to a Friend, my Son Richard I hope was sanctified from the Womb: for when he was a little Boy in Coats, if he heard other Children in play speak profane Words, he would reprove them to the Wonder of those that heard him.

He had not the Advantage of Academical Education: but by the Divine Blessing upon his rare Dexterity and Diligence, his Sa­cred Knowledge was in that De­gree of Eminence, as few in the University ever arrive to. Not long after his Entrance into the Ministry the Civil War began, and the Times rain'd Blood so [Page 88] long, till the languishing State of the Kingdom, was almost despe­rate and incurable. How far he was concern'd as a Chaplain in the Parliament's Army, he has publisht an Account, and the rea­sons of it.

After the War, he was fixt at Kederminster. There his Ministry by the Divine Influence, was of admirable Efficacy. The Harvest answer'd the Seed that was sow­ed. Before his coming, the Place was like a Piece of dry and bar­ren Earth, onely Ignorance and Profaneness as Natives of the Soil were rise among them; but by the Blessing of Heaven upon his Labour and Cultivating, the Face of Paradise appear'd there in all the Fruits of Righteousness. Many were translated from the state of pol­luted Nature, to the state of Grace; and many were advanc'd to higher degrees of Holiness. The bad were [Page 89] chang'd to good, and the good to better. Conversion is the Excel­lent Work of Divine Grace: the Efficacy of the Means is from the Supreme Mover. But God usual­ly makes those Ministers success­full in that Blessed Work, whose principal Design and Delight is to glorifie him in the saving of Souls. This was the reigning Affection in his Heart; and he was extraor­dinarily qualified to obtain his End.

His Prayers were an Effusion of the most lively melting Expressi­ons, and his intimate ardent Af­fections to God; from the a­bundance of his Heart his Lips spake. His Soul took Wing for Heaven, and rapt up the Souls of others with him. Never did I see or hear a holy Minister address himself to God with more Reve­rence and Humility, with respect to his glorious Greatness; never [Page 90] with more Zeal and Fervency cor­respondent to the infinite Moment of his requests; nor with more Fi­lial Affiance in the Divine Mercy.

In his Sermons there was a rare Union of Arguments and Mo­tives to convince the Mind and gain the Heart: All the Fountains of Reason and Perswasion were open to his discerning Eye. There was no resisting the Force of his Discourses without denying Rea­son and Divine Revelation. He had a marvellous Felicity and Co­piousness in speaking. There was a noble Negligence in his Stile: for his great Mind could not stoop to the affected Eloquence of Words: he despis'd flashy Ora­tory: but his Expressions were clear and powerful, so convincing the Understanding, so entring in­to the Soul, so engaging the Af­fections, that those were as deaf as Adders, who were not charm'd [Page 91] by so wise a Charmer. He was a­nimated with the Holy Spirit, and breath'd Celestial Fire, to inspire Heat and Life into dead Sinners, and to melt the obdurate in their frozen Tombs. Methinks I still hear him speak those powerfull Words: His Ser­mon be­fore the House of Commons 1660. A Wretch that is condemn'd to dy to Morrow cannot forget it: And yet poor Sinners, that con­tinually are uncertain to live an Hour, and certain speedily to see the Majesty of the Lord to their unconceivable Joy or Terror, as sure as they now live on Earth, can forget these things for which they have their memory: and which one would think should drown the matters of this World, as the report of a Canon does a Whisper, or as the Sun obscures the poorest Glo-worm. O won­derfull stupidity of an unrenewed Soul! O wonderfull folly and di­stractedness of the ungodly! That [Page 92] ever Men can forget, I say again, that they can forget, Eternal joy, Eternal Woe, and the Eternal God, and the place of their Eter­nal unchangeable Abodes, when they stand even at the door; and there is but the thin Vail of Flesh between them and that a­mazing sight, that Eternal gulph, and they are daily dying and step­ping in.

Besides, his wonderfull diligence in Catechizing the particular Fa­milies under his Charge, was ex­ceeding usefull to plant Religion in them. Personal instruction, and application of Divine Truths, has an excellent advantage and effi­cacy to insinuate and infuse Reli­gion into the Minds and Hearts of Men, and by the Conversion of Parents and Masters to reform whole Families that are under their immediate direction and go­vernment. While he was at Ke­derminster [Page 93] he wrote and publisht that accomplisht Model of an E­vangelical Minister, styled Gildas Salvianus, or the Reform'd Pastor: In that book, he clears beyond all cavil, That the Duty of Ministers is not confin'd to their Study and the Pulpit, but that they should make use of opportunities to in­struct Families within their Care, as 'tis said by the Apostle, that he had kept back nothing from his Hearers that was profitable, but had taught them publickly, and from house to house. The Idea of a faithfull Minister delineated in that book, was a Copy taken from the Life, from his own zealous Example. His unwearied industry to do good to his Flock, was an­swer'd by Correspondent Love and Thankfulness. He was an Angel in their Esteem. He would often speak with great Complacence of their dear Affections: and a little [Page 94] before his Death, said, He believ'd they were more Expressive of kindness to him, than the Chri­stian Converts were to the Apo­stle Paul, by what appears in his Writings.

While he remain'd at Keder­minster, his Illustrious Worth was not shaded in a Corner, but dis­pers'd its Beams and Influence round the Countrey. By his Coun­sel and Excitation, the Ministers in Worcestershire, Episcopal, Pres­byterian and Congregational were united, that by their Studies, La­bours, and Advice, the Doctrine and Practise of Religion, the Truths and Holiness of the Gospel might be preserved in all the Chur­ches committed to their Charge. This Association was of excellent use, the ends of Church-govern­ment were obtain'd by it: and it was a leading Example to the Mi­nisters of other Counties. Mr. [Page 95] Baxter was not above his Brethren Ministers, by a Superiour Title, or any secular advantage, but by his divine endowments and sepa­rate excellencies, his extraordina­ry wisdom, zeal, and fidelity: he was the Soul of that Happy So­ciety.

He continued among his beloved people, till the year 1660. then he came to London. A while after the King's Restoration, there were many Endeavours us'd in order to an Agreement between the Episco­pal and Presbyterian Ministers. For this end several of the Bishops elect, and of the Ministers, were call'd to attend the King at Wor­cester-House: there was read to them a Declaration, drawn up with great wisdom and moderati­on, by the Lord Chancellor the Earl of Clarendon. I shall onely observe that in reading the several parts of the Declaration, Dr. Mor­ley [Page 96] was the principal manager of the Conference among the Bishops, and Mr. Baxter among the Mi­nisters: and one particular I can­not forget; it was desir'd by the Ministers, that the Bishops should exercise their Church Power with the counsel and consent of Pres­byters. This limiting of their Authority was so displeasing, that Dr. Cosins, then elect of Durham, said, If your Majesty grants this you will Unbishop your Bishops. Dr. Reynolds upon this produced the Book, entituled, The Portrai­cture of his Sacred Majesty in his Solitude and Sufferings, and read the following Passage: Not that I am against the managing of this Presidency and Authority in One Man by the joint Counsel and Con­sent of many Presbyters: I have offer'd to restore that, as a fit means to avoid those Errors, Corruptions and Partialities, which are incident [Page 97] to any One Man: also to avoid Ty­ranny, which becomes no Christians, least of all Church-men. Besides, it will be a means to take away that burthen and odium of affairs, which may lie too heavy on one Man's shoulders, as indeed I think it did formerly on the Bishops here. The good Doctor thought, that the Judgment of the King's afflic­ted and inquiring Father would have been of great moment to incline him to that temperament: but the King presently replied, All that is in that Book is not Gospel. My Lord Chancellor prudently moderated in that matter, that the Bishops, in weighty Causes, should have the assistance of the Presbyters.

Mr. Baxter considering the state of our affairs in that time, was well pleased with that Decla­ration: He was of Calvin's mind, who judiciously observes, upon [Page 98] our Saviour's words, That the Son of Man shall send forth his An­gels, and they shall gather out of his Kingdom all things that offend: Qui ad extirpandum quicquid dis­plicet praepostere festinant, ante­vertant Christi judicium, & erep­tum Angelis officium sibi temere usurpant. They that make too much haste to redress at once all things that are amiss, anticipate the Judgment of Christ, and rashly usurp the Office of the An­gels. Besides, that Declaration granted such a freedom to Con­scientious Ministers, that were un­satisfied as to the Old Conformity, that if it had been observed, it had prevented the dolefull Divi­sion succeeded afterward. But when there was a motion made in the House of Commons, that the Declaration might pass into an Act, it was oppos'd by one of the Secretarys of State, which [Page 99] was a sufficient Indication of the King's averseness to it.

After the Declaration there were many Conferences at the Savoy between the Bishops and some Doctors of their Party, with Mr. Baxter and some other Ministers, for an Agreement, wherein his Zeal for Peace was most conspi­cuous: but all was in vain. Of the Particulars that were debated, he has given an account in Print.

Mr. Baxter, after his coming to London, during the time of Li­berty, did not neglect that which was the principal Exercise of his Life, the preaching the Gospel, being always sensible of his duty of saving Souls. He Preacht at St. Dunstans on the Lord's-days in the Afternoon. I remember one instance of his firm Faith in the Divine Providence, and his For­titude when he was engaged in [Page 100] his Ministry there. The Church was Old, and the People were apprehensive of some danger in meeting in it: and while Mr. Bax­ter was Preaching, something in the Steeple fell down, and the noise struck such a terror into the Peo­ple, they presently, in a wild dis­order, run out of the Church: their eagerness to haste away, put all into a tumult: Mr. Baxter, without visible disturbance, sat down in the Pulpit: after the hurry was over, he resum'd his Discourse, and said, to compose their Minds; We are in the Ser­vice of God to prepare our selves, that we may be fearless at the great noise of the dissolving World, when the Heavens shall pass away, and the Elements melt in fervent heat; the Earth also, and the Works therein shall be burnt up.

[Page 101]After the Church of St. Dun­stans was pull'd down in order to its re-building, he removed to Black-Fryars, and continued his preaching there to a vast Con­course of Hearers, till the fatal Bartholomew.

In the Year 1661, a Parliament was call'd, wherein was past the Act of Uniformity, that expell'd from their publick Places about two thousand Ministers. I will onely take notice concerning the Causes of that Proceeding, that the Old Clergy from Wrath and Revenge, and the young Gentry from their servile Compliance with the Court, and their Distaste of seri­ous Religion, were very active to carry on and compleat that Act. That this is no rash Imputation upon the ruling Clergy then is e­vident, not onely from their Con­currence [Page 102] in passing that Law, for Actions have a Language as con­vincing as that of Words, but from Dr. Sheldon then Bishop of London their great Leader; who when the Lord Chamberlain Man­chester, told the King, while the Act of Uniformity was under de­bate, that he was afraid the Terms of it were so rigid, that many of the Ministers would not comply with it; he replyed, I am a­fraid they will. This Act was past after the King had engaged his Faith and Honour in his De­claration from Breda, to preserve the Liberty of Conscience inviolate, which promise open'd the way for his Restorat [...]on; and after the Royalists here, had given publick Assurance, that all former Animo­sities should be buried, as Rubbish under the Foundation of a Vniver­sal Concord. Mr. Baxter was in­volv'd with so many Ministers in [Page 103] this Calamity, who was their brigh­test Ornament, and the best De­fence of their righteous, though oppressed Cause: Two Observati­ons he made upon that Act and our Ejection.

The one was, that the Mini­sters were turned and kept out from the publick Exercise of their Office, in that time of their Lives, that was most fit to be dedicated end employed for the Service and Glory of God, that is between thirty and sixty Years, when their intellectual and instrumental Fa­culties were in their Vigour. The other was in a Letter to me after the Death of several Bishops who were concurrent in passing that Act, and exprest no Sorrow for it: his words were, for ought I see, the Bishops will own the turn­ing of us out, at the Tribunal of Christ, and thither we appeal.

[Page 104]After the Act of Uniformity had taken its effect, in the Ejection of so many Ministers, there was sometimes a Connivance at the private Exercise of their Ministry, sometime publick Indulgence gran­ted, and often a severe Prosecuti­on of them, as the Popish and Politick Interest of the Court va­ried. When there was Liberty, Mr. Baxter applyed himself to his delightful Work, to the great Advantage of those who enjoy­ed his Ministry. But the Church-Party oppos'd vehemently the Li­berty that was granted. Indeed such was their Fierceness, that if the Dissenting Ministers had been as wise as Serpents, and as innocent as Doves, they could not escape their deep Censures. The Pulpit represented them as seditiously disaffected to the State, as obsti­nate Schismaticks, and often the Name of God was not onely taken [Page 105] in vain, but in violence, to autho­rise their hard Speeches, and har­der Actions against them. Some drops of that Storm fell upon Mr. Baxter, who calmly submit­ted to their injurious dealings. I shall speak of that afterward.

In the Interval, between his De­privation and his Death, he wrote and publisht the most of his Books, of which I shall give some account.

His Books, for their number and variety of Matter in them, make a Library. They contain a Treasure of Controversial, Ca­suistical, Positive and Practical Di­vinity. Of them I shall relate the Words of one, whose exact Judgment, joyn'd with his Mode­ration, will give a great value to his Testimony; they are of the very Reverend Dr. Wilkins, after­wards Bishop of Chester: he said that Mr. Baxter had cultivated e­very Subject he handled; and if he [Page 106] had lived in the Primitive Times, he had been one of the Fathers of the Church. I shall add what he said with admiration of him ano­ther time, That it was enough for one Age to produce such a Person as Mr. Baxter. Indeed, he had such an amplitude in his Thoughts, such vivacity of Imagination, and such solidity and depth of Judg­ment, as rarely meet together. His inquiring Mind was freed from the servile dejection and bondage of an implicit Faith. He adher'd to the Scriptures as the perfect Rule of Faith, and searcht whe­ther the Doctrines received and taught were Consonant to it. This is the duty of every Chri­stian according to his capacity, especially of Ministers, and the necessary means to open the Mind for Divine Knowledge, and for the advancement of the Truth. He publisht several Books against the [Page 107] Papists with that clearness and strength, as will Confound, if not Convince them. He said, he one­ly desir'd Armies and Antiquity against the Papists: Armies, he cause of their bloody Religion so often exemplified in England, Ire­land, France and other Countries. However they may appear on the Stage, they are always the same persons in the Tyring-room: their Religion binds them to extirpate Hereticks, and often over-rules the milder inclinations of their na­ture: Antiquity, because they are inveigled with a fond pretence to it, as if it were favourable to their Cause: but it has been demon­strated by many learned Prote­stants, that the Argument of An­tiquity is directly against the principal Doctrines of Popery, as that of the Supremacy, of Tran­substantiation, of Image-worship, and others.

[Page 108] His Books of the Rea­sonableness of the Chri­stian Re­ligion.He has wrote several excellent Books against the impudent Athe­ism of this loose Age. In them he establishes the fundamental Principle, upon which the whole Fabrick of Christianity is built; that after this short uncertain life, there is a future state of happiness or misery equally Eternal, and that Death is the last irrevocable step into that unchangeable state. From hence it follows by infalli­ble Consequence, that the reason­able Creature should prefer the in­terest of the Soul before that of the Body, and secure Eternal life. This being laid, he proves the Christian Religion to be the onely way of fallen Man's being restor'd to the favour of God, and obtain­ing a blessed Immortality. This great Argument he manages with that clearness and strength, that none can refuse assent unto it, without denying the infallible [Page 109] Principles of Faith, and the evi­dent Principles of Nature.

He also publisht some warm Discourses, to Apologize for the Preaching of Dissenting Ministers, and to excite them to do their Duty. He did not think that Act of Uniformity could disoblige them from the Exercise of their Office. 'Tis true, Magistrates are Titular-Gods by their Deputation and Vicegerency, but subordinate and accountable to God above. Their Laws have no binding force upon the Conscience, but from his Command; and if contrary to his Law, are to be disobeyed. The Ministers Consecrated to the Service of God are under a moral perpetual Obligation of Preaching the saving Truths of the Gospel, as they have opportunity. There needs no miraculous Testimony of their Commission from Heaven, to authorize the doing their ordi­nary Duty.

[Page 110]In some points of modern Con­troversie he judiciously chose the middle way, and advised young Di­vines to follow it. His reverence of the Divine Purity, made him very shy and jealous of any Doctrine that seem'd to reflect a blemish and stain upon it. He was a clear as­serter of the soveraign Freeness, and infallible Efficacy of Divine Grace in the Conversion of Souls. In a Sermon reciting the Words of the Covenant of Grace, I will put my fear into their hearts, and they shall not depart from me; he ob­served the Tenor of it was, I will, and you shall. Divine Grace makes the rebellious Will obedi­ent, but does not make the Will to be no Will. By the Illuminati­on of the Mind, the Will is in­clin'd to Obedience, according to the Words of our Saviour, All that have heard and learn'd of the Father come to me. He preach'd that the [Page 111] Death of Christ was certainly ef­fectual for all the Elect to make them partakers of Grace and Glo­ry, and that it was so far benefici­al to all Men, that they are not left in the same desperate State with the fallen Angels, but are made capable of Salvation by the Grace of the Gospel: not capa­ble of Efficience to convert them­selves, but as Subjects to receive saving Grace. He did so honour the sincerity of God, as entirely to believe his Will declared in his Word: he would not interpret the Promises of the Gospel in a less gracious sense than God intended them: Therefore if Men finally perish, 'tis not for want of Mercy in God, nor Merits in Christ, but for their wilfull refusing Salvati­on.

His Books of Practical Divinity have been effectual for more nu­merous Conversions of Sinners to [Page 112] God, than any printed in our time: and while the Church re­mains on Earth, will be of con­tinual Efficacy to recover lost Souls. There is a vigorous Pulse in them that keeps the Reader a­wake and attentive. His Book of the Saints Everlasting Rest, was written by him when languishing in the suspence of Life and Death, but has the Signatures of his holy and vigorous Mind. To allure our Desires, he unvails the Sanctuary above, and discovers the Glory and Joys of the Blessed in the Divine Presence, by a Light so strong and lively, that all the glittering Va­nities of this World vanish in that Comparison, and a sincere Believer will despise them, as one of mature Age does the Toys and Baubles of Children. To excite our fear he removes the Skreen, and makes the Everlasting Fire of Hell so visible, and represents the tor­menting [Page 113] Passions of the Damned in those dreadfull Colours, that if duly considered, would check and controul the unbridled licentious Appetites of the most sensual Wretches.

His Call to the Vnconverted; how small in bulk, but how pow­erfull in vertue? Truth speaks in it with that authority and effica­cy, that it makes the Reader to lay his hand upon his heart, and find he has a Soul and a Conscience, though he lived before as if he had none. He told some friends, that six Brothers were Converted by reading that Call; and that e­very Week he received Letters of some Converted by his Books. This he spake with most humble thankfulness, that God was plea­sed to use him as an instrument for the Salvation of Souls.

He that was so solicitous for the Salvation of others, was not neg­ligent [Page 114] of his own; but as regular Love requires, his first Care was to prepare himself for Heaven. In him the Vertues of the Contem­plative and Active Life were emi­nently united. His time was spent in Communion with God, and in Charity to Men. He lived above the sensible World, and in solitude and silence convers'd with God. The frequent and serious Medita­tion of Eternal things was the powerfull means to make his Heart holy and heavenly, and from thence his Conversation. His Life was a practical Sermon, a drawing Ex­ample. There was an Air of Hu­mility and Sanctity in his morti­fied Countenance; and his De­portment was becoming a Stran­ger upon Earth, and a Citizen of Heaven.

Though all Divine Graces, the fruit of the Spirit, were visible in his Conversation, yet some were more eminent.

[Page 115]Humility is to other Graces, as the Morning-Star is to the Sun, that goes before it, and follows it in the Evening: Humility pre­pares us for the receiving of Grace, God gives Grace to the humble: and it follows the Exercise of Grace; Not I, says the Apostle, but the Grace of God in me. In Mr. Bax­ter there was a rare Union of sub­lime Knowledge, and other spiri­tual Excellencies, with the lowest opinion of himself. He wrote to one that sent a Letter to him full of Expressions of Honour and E­steem, You do admire one you do not know; Knowledge will cure your Error. The more we know God, the more reason we see to admire him; but our knowledge of the Crea­ture discovers its imperfections, and lessens our esteem. To the same person expressing his Vene­ration of him for his excellent Gifts and Graces, he replied with [Page 116] heat, I have the remainders of pride in me, how dare you blow up the sparks of it? He desir'd some Ministers, his chosen friends, to meet at his House, and spend a day in Prayer for his direction in a matter of moment: before the Duty was begun, he said, I have desir'd your assistance at this time, because I believe God will sooner hear your Prayers than mine. He imitated St. Austin both in his Pe­nitential Confessions, and Retracta­tions. In conjunction with Hu­mility, he had great Candor for others. He could willingly bear with persons of differing Senti­ments: he would not prostitute his own judgment, nor ravish anothers. He did not over-esteem himself, nor under-value others. He would give liberal Encomiums of many Conforming Divines. He was se­vere to himself, but candid in ex­cusing the faults of others. Where­as, [Page 117] the busie Inquirer and Censurer of the faults of others, is usually the easie Neglecter of his own.

Self-denial and Contempt of the World were shining Graces in him. I never knew any person less indulgent to himself, and more indifferent to his Temporal interest. The offer of a Bisho­prick was no temptation to him: for his exalted Soul despised the Pleasures and Profits which others so earnestly desire; he valued not an empty Title upon his Tomb.

His Patience was truly Christi­an. God does often try his Chil­dren by Afflictions, to exercise their Graces, to occasion their Victory, and to entitle them to a triumphant Felicity.

This Saint was tried by many Afflictions. We are very tender of our Reputation: his Name was obscur'd under a Cloud of detrac­tion. Many slanderous Darts were [Page 118] thrown at him. He was charg'd with Schism and Sedition. He was accus'd for his Paraphrase up­on the New Testament, as guilty of disloyal Aspersions upon the Government, and Condemn'd, un­heard, to a Prison, where he re­main [...]d for some years. But he was so far from being moved at the unrighteous prosecution, that he joyfully said to a constant friend, What could I desire more of God, than after having serv'd him to my power, I should now be called to suffer for him. One who had been a fierce Dissenter, was afterward rankled with an opposite heat, and very contumeliously in his Wri­tings reflected upon Mr. Baxter, who calmly endur'd his Contempt: and when the same person publisht a learned Discourse in Defence of Christianity, Mr. Baxter said, I forgive him all for his Writing that Book. Indeed he was so much the [Page 119] more truly honourable, as he was thought worthy of the hatred of those persons.

'Tis true, the Censures and Re­proaches of others whom he e­steemed and loved, toucht him in the tender part. But he, with the great Apostle, counted it a small thing to be judg'd by Mens day. He was entire to his Conscience, and independent upon the opinion of others. But his Patience was more eminently tried by his continual pains and languishing. Martyrdom is a more easie way of dying, when the Combat and the Victory are finisht at once, than to dye by de­grees every day. His Complaints were frequent, but who ever heard an unsubmissive word drop from his lips? He was not put out of his Patience, nor out of the posses­sion of himself. In his sharp Pains, he said, I have a rational Patience, and a believing Patience, though sense would recoil.

[Page 120]His pacifick Spirit was a clear Character of his being a Child of God. How ardently he endeavour'd to cement the breaches among us, which others widen and keep open, is publickly known. He said to a friend, I can as willingly be a Mar­tyr for Love, as for any Article of the Creed. 'Tis strange to astonish­ment, that those who agree in the substantial and great Points of the Reformed Religion, and are of dif­fering Sentiments onely in things not so clear, nor of that moment as those wherein they consent, should still be opposite Parties. Methinks the remembrance how our Divisions lately expos'd us to our watchfull Adversary, and were almost fatal to the interest of Reli­gion, should conciliate our Affec­tions. Our common danger and common deliverance, should pre­pare our Spirits for a sincere and firm Union. When our Sky was [Page 121] so dark without a glimmering Horizon, then by a new dawning of God's wonderful Providence, a Deliverer appear'd, our gracious Soveraign, who has the Honour of establishing our Religion at home, and gives us hopes of re­storing it abroad, in places from whence it has been so unrighte­ously and cruelly expell'd. May the Union of his Protestant Sub­jects in religious things so desir'd by wise and good Men, be accom­plisht by his princely Counsel and Authority. Integrity with Chari­ty would remove those things that have so long disunited us. I re­turn from this Digression.

Love to the Souls of Men was the peculiar Character of Mr. Baxter's Spirit. In this he imita­ted and honoured our Saviour, who prayed, dyed, and lives for the Salvation of Souls. All his natural and supernatural Endow­ments [Page 122] were subservient to this blessed End. It was his Meat and Drink, the Life and Joy of his Life to doe good to Souls. His Industry was almost incredible in his Studies: he had a sensitive na­ture desirous of ease as others have, and saint Faculties, yet such was the continual Application of him­self to his great Work, as if the Labour of one Day had supplyed strength for another, and the wil­lingness of the Spirit had supported the Weakness of the Flesh. In his usual Conversation, his serious, frequent and delightfull Discourse was of Divine things, to inflame his Friends with the Love of Hea­ven. He received with tender Compassion and condescending Kindness, the meanest that came to him for Councel and Consola­tion. He gave in one year a hun­dred Pounds to buy Bibles for the poor. He has in his Will dispos'd [Page 123] of all that remains of his Estate after the Legacies to his Kindred, for the benefit of the Souls and Bodies of the Poor. He continu­ed to preach so long notwithstan­ding his wasted languishing Body, that the last time, he almost died in the Pulpit. It would have been his joy to have been transfigured in the Mount.

Not long after his last Sermon, he felt the Approaches of Death, and was confin'd to his sick Bed. Death reveals the Secrets of the Heart, then words are spoken with most feeling and least Affectation. This excellent Saint was the same in his Life and Death: his last Hours were spent in preparing o­thers and himself to appear before God. He said to his Friends that visited him, You come hither to learn to dye, I am not the onely Person that must go this way, I can assure you, that your whole Life be [Page 124] it never so long is little enough to prepare for Death. Have a care of this vain deceitful World, and the Lusts of the Flesh: be sure you choose God for your portion, Hea­ven for your home, God's Glory for your end, His word for your rule, and then you need never fear but we shall meet with Com­fort.

Never was a Sinner more hum­ble and debasing himself, never was a sincere Believer more calm and comfortable. He acknowledged himself to be the vilest Dunghil­worm ('twas his usual Expression) that ever went to Heaven. He admir'd the Divine Condescension to us, often saying, Lord what is Man, what am I vile Worm to the great God? Many times he prayed, God be merciful to me a Sinner, and blessed God, that that was left upon record in the Gospel as an effectual Prayer. He said, God [Page 125] may justly condemn me for the best Duty I ever did: and all my hopes are from the free Mercy of God in Christ, which he often prayed for.

After a slumber he wak'd and said, I shall rest from my Labour: a Minister then present said, And your Works follow you: to whom he replyed, No Works, I will leave out Works, if God will grant me the other. When a Friend was comfort­ing him with the remembrance of the good many had received by his preaching and Writings, he said, I was but a Pen in God's hand, and what praise is due to a Pen.

His resign'd Submission to the Will of God in his sharp Sickness, was eminent. When extremity of pain constrain'd him earnestly to pray to God for his release by Death, he would check himself; It is not fit for me to prescribe, and said, when thou wilt, what thou wilt, how thou wilt.

[Page 126]Being in great Anguish, he said, O how unsearchable are his ways and his paths past finding out! the rea­ches of his Providence we cannot fa­thom: and to his Friends, Do not think the worse of Religion for what you see me suffer.

Being often ask'd by his Friends, how it was with his inward Man, he replied, I bless God I have a well-grounded Assurance of my Eter­nal Happiness, and great Peace and Comfort within; but it was his trou­ble he could not triumphantly ex­press it, by reason of his extreme pains. He said, Flesh must perish, and we must feel the perishing of it: and that though his Judgment sub­mitted, yet sense would still make him groan.

Being asked by a Person of Qua­lity, whether he had not great Joy from his believing Apprehen­sions of the invisible State, he re­plied: What else think you Chri­stianity [Page 127] serves for? He said, The Consideration of the Deity in his Glory and Greatness was too high for our Thoughts; but the Conside­ration of the Son of God in our Na­ture, and of the Saints in Heaven, whom he knew and loved, did much sweeten and familiarize Heaven to him. The description of Heaven in the 12. to the Heb. and the 22. was most comfortable to him: That he was going to the innumera­ble company of Angels, and to the general Assembly and Church of the first-born, whose Names are written in Heaven; and to God the Judge of all, and to the spirits of just men made perfect; And to Jesus the Mediator of the new Covenant, and to the blood of sprinkling that speaks better things than the blood of Abel. That Scripture, he said, deserved a thousand thousand thoughts: He said, O how comfor­table is that promise, Eye has not [Page 128] seen, nor Ear heard, neither hath it entred into the heart of Man to conceive the things God hath laid up for those who love him.

At another time he said, That he found great comfort and sweetness in repeating the words of the Lord's Prayer, and was sorry that some good people were prejudiced against the use of it; for there were all ne­cessary Petitions for Soul and Body contain'd in it.

At other times he gave excel­lent Counsel to young Ministers that visited him, and earnestly prayed to God to bless their labours, and make them very successfull in Converting many Souls to Christ: And express'd great joy in the hopes that God would do a great deal of good by them; and that they were of moderate peacefull Spirits.

[Page 129]He did often pray that God would be mercifull to this misera­ble distracted World: and that he would preserve his Church and In­terest in it.

He advis'd his Friends to be­ware of self-conceitedness, as a Sin that was likely to ruine this Na­tion: and said, I have written a Book against it, which I am afraid has done little good.

Being askd whether he had alter'd his mind in Controversial Points, he said, Those that please may know my mind in my Writings: and what he had done was not for his own Reputation, but the Glory of God.

I went to him with a very wor­thy Friend, Mr. Mather of New-England, the day before he died, and speaking some comforting Words to him, he replyed, I have pain, there is no arguing against sense, but I have peace, I have peace. [Page 130] I told him you are now approach­ing to your long-desir'd home, he answer'd, I believe, I believe. He, said to Mr. Mather, I bless God that you have accomplisht your busi­ness, the Lord prolong your Life.

He exprest a great willingness to dye, and during his Sickness, when the Question was ask'd, how he did, his reply was, almost well. His joy was most remarkable, when in his own apprehensions Death was nearest: and his Spiri­tual Joy at length was consum­mate in Eternal Joy.

Thus lived and dyed that bles­sed Saint. I have without any ar­tificial Fiction of words, given a sincere short Account of him. All our Tears are below the just grief for such an unvaluable Loss. It is the Comfort of his Friends, that he enjoys a blessed Reward in Hea­ven, and has left a precious Re­membrance on the Earth.

[Page 131]Now blessed be the gracious God, that he was pleased to pro­long the Life of his Servant, so useful and beneficial to the World to a full Age: that he has brought him slowly and safely to Heaven. I shall conclude this Account with my own deliberate Wish: May I live the short remainder of my Life, as entirely to the Glory of God, as he lived; and when I shall come to the Period of my Life, may I dye in the same blessed Peace wherein he died; may I be with him in the Kingdom of Light and Love for ever.