TO preach a Sermon of death in the presence of a dead corps, is a kinde of Pleonasmus in our concionatorie office. This sad spectacle here before us, is Death's Emphasis of morta­lity to all flesh, and by preaching J may aug­ment its expression; and truly this is one end of three [Page 2]of this so solemn a meeting in the house of God; Whereof,

The First, is to difference the bodies of Saints from those of beasts and such as are worse than beasts, which without respect are drawn and cast forth beyond the gates of our Cities, as was that of Jehoiakim, Jer. 22.19.

The blessed incarnation of Christ may be sufficient to re-minde us of some discriminative respect even to the bodies of his servants, after their souls have made their retreat into the bosome of Abraham; and for this so laudable a custome, we have an authentick example in 1 Sam. 25.1. where we finde that Samuel dyed, and all Israel were gathered together, and lamented him, and buried him.

The Second, is to represent the Virtues of the deceas'd to the view of others for imitation. 2 Sam. i: 26 2 Chron: 35:

Thus David commended Jonathan for his more than foeminine affection; The holy Ghost King Josiah for his integrity; St. Paul in his Epistle to the Hebrewes, the Patriarchs and Prophets; and thus our Saviour himself commanded, that where ever the gospel should be prea­ched, there that which the woman had done to him, should be told for a memorial of her, Matth. 26.13. And therefore (Brethren) if J speak in commendation of this our deceased brother, according to his desert, I do but my duty. The soul of a just man (after death) lives with God, and 'tis pitie but the virtues of his mind should do so too in the memory of men. Pingitur in ta­bulis formae peritura Venustas, Owen. Vivat ut in tabulis, quod perit in facie, sayes the Epigrammatist; We oft take care that the beauty of the outward man (when it decayes) should live in pictures, as this our dead friends picture was drawn to the life at London in the time of his sons May­oralty; [Page 3]and truly I think it as meet to delineate the beau­ty of his soul, and show it to the world: Virtus nihil e­rubescit praeter quam abscondi: In the life of a man Virtue is asham'd of nothing but of being hid, and godly men will show themselves in the exercise of goodness; and after their death (when they can no longer show them­selves) 'tis but charity for us to continue their worth in a good report.

Concerning this Gentleman therefore, I shall do both him and you this right, as to speak a little; and with the number of his Virtues I shall not rank his descent and parentage, though I finde nobility of birth to be a speci­al jewel in the diadem of a Prince, in Eccles. 10.17. Bles­sed art thou (O Land) when thy King is the son of Nebles: For though his Progenitors were Gentlemen & Knights of great quality; yet I am not making an Oration in a Hall, but a Sermon in a Church, where nothing but matters divine and of edification to the precious soul, are seasonable and comely. In order whereunto, let me propose (for example) the sobriety, righteousness and godliness of this deceased Gentleman; those three Vir­tues which (like so many stars of highest magnitude) the grace of God fixeth in the firmament of the Saints conversation, Tit. 2.12. First, he lived soberly in this present world, making no Rom. 13 14. provision for the flesh to fulfil the lusts thereof, but living temperately, using the creatures to that end for which they were created, to help, not to overburden Nature; and truly to this mo­deration of his (which was known to all men) we may next under the good pleasure of God (whose soveraignty is over all events) ascribe the length of his dayes. The French say of the English (and truly not undeservedly) that we dig our graves with our own teeth. God hath in­riched our Nation with a plenty above others, and com­monly [Page 4]we turn it into luxury and riot; 'tis a sottishness of many men to think by a lautitious fare, and over-high eating and drinking to plump their bodies into a propor­tion of beauty, and raise the operations of Nature; for so they usually destroy it, as too much fuel puts out the fire, Arist. Li. Phy. according to a principle of natural Philosophie, [...], too much is Natures enemy. 'Tis reported of old Parr (who was 152. yeers of age) that using but mean and moderate dyet in the Countrey, he kept himself in health; but coming up to the Court at London, the dainties which he was tempted to at the Kings table, soon overthrew his body.

But this our deceased friend was once requested & pre­vail'd with, to go to London; where his friends thought their eyes bless'd in so venerable a piece of antiquitie; and to gratifie the favour of his society, they tender'd to his acceptance all those varieties which that citie could afford: But he being then (as formerly) tempe­rate in all things, so resisted the temptation of excess, as he returned into the countrey in perfect health. If ever therefore my Brethren, you desire to see many days, and that your bodies may be in a sweet subserviency to your souls, and your souls to God, live as this our depar­ted friend did, soberly.

Secondly, he lived righteously, or justly, as to his deal­ings with men; he dealt well with himself by living so­berly, and well with others by living righteously: He paid those twofold debts which all men (especially Chri­stians) are concern'd in. 1. Debts of Justice according to the Apostles rule in Rom. 13.7. where he sayes, Render to all their dues, tribute to whom tribute, custome to whom cu­stome, fear to whom fear, honor to whom honor; and thus did he, and that not for † Rom. 13.5. wrath, but for conscience sake. 2. He paid his debts of charity and mercy, which J call [Page 5]debts, because J finde the Apostle does in Rom. 13.8. and therefore the discharging thereof is the true badge and cognizance of a Christian, as Ioh. 13.35 & Coloss. 3.12.

To satisfie debts of Justice, men are taught (as com­monly the fear of God is) by men, Esa. 29.13. and hereunto they may be constrained by the dint of the law of a Common-weal; but to love one another, men are taught of God, 1 Thess. 4.9. which (being a duty not onely in deed and word, but extending it self to a chari­table heart) is onely found in the spiritual law of Christ; he therefore is the onely true Disciple of Christ, who loves as in the sight of God, (who is the searcher of the heart) and whose soul melts with a tender compassion towards all men, especially towards the Gal. 6. io. houshold of faith, and such as beare about them the marks of the Lord Jesus: And thus did our friend, who did not so much poure forth his charity out of his purse, as out of the bowels of mercy; not so much out of the hand as heart; as much of this temper J am sure, appeared by the distribution of his estate, which he gave not to such as were already furnished with a plenty, as commonly men do, with purpose onely to transmit an airie name to posterity; but to such as he thought might stand in some need; and thus he alwayes desir'd that his estate might be rather supplemental than ornamental.

And now Brethren, as in time of his life his hand was alwayes open to give to the poor; so he lent the Lord, and the Lord (who is a debtor to no man) return'd him what he gave in a manifold blessing; God blessed him as he did Gen. 24.1. Abraham, in all things; he blessed him with a numerous issue of sons and daughters, whereof the youngest of his sonns he liv'd to see advanc'd to a place of the greatest eminence in our Metropolitan city, as [Page 6]good old † Gen. 46.6. Iacob saw his son Joseph in Aegypt: God also blessed him with a considerable estate to supply both his, and also the wants of others. But above all, God blessed him with a portion of divine grace, whereby he was enabled to live not onely soberly and righteously, but also in the third place godly, [...], alwayes offer­ing up to God (as a royal priest) the holy sacrifices of prayer and praises; and alwayes waiting (with old Simeon) to see the salvation of the Lord through his ho­ly ordinances: Of which gracious temper of his, not onely I my self, (having sometimes discern'd him to weep at a Sermon) but also the whole town of Kings-Lynn (where he spent great part of his latter dayes) can give sufficient testimony; For there as he lived under a very able and godly ministrie, so their doctrine distill'd upon his heart as dew upon the grass, & as the soft show­ers of heaven upon the tender herb, and brought forth the fruit of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and (that which is the lustre of them all) temperance. As for his love, he did first pitch it upon God, and then upon man for Gods sake, and upon such especially as did nearest communicate as he thought of the likeness of God. He was tender in point of censuring others, whose judgment differ'd in matters rather of the superstructure, than the foundation of faith; or in matters intricate and of controversie, and not opposing an holy life: Difference in judgement in such affairs, should not with him make a breach of cha­rity, especially if the parties so erring were conscienci­ous in their outward conversation, & seemed desirous to prove all things, and hold fast that which was good, ac­cording to the Apostles rule, 2 Thes. 5.21. And where hee found any going astray, there he would seek to re­duce them with the spirit of meekness, Eph. 4.15 speaking the [Page 7]truth in love, and pitying rather than insulting over their infirmities. And as touching his own faith, 'twas strong­ly built upon the Scriptures, which were to him (as Gen. 24.65. I­saac to Rebecca, velum oculorum) the veyle of his eyes, he desir'd to confine his sight within that blessed com­pass. When between the Ministers of Lynn there was a difference about the extent of divine grace, he carried himself with an amiable wisdome and circumspection; for he became an Auditor to both parties, accounting that whatsoever was propounded in the name of God, and his Son Jesus Christ, might well deserve audience; and when he had well weighed their opinions, hee con­cluded that God had a peculiar people whom he knew from the beginning of the world, and into whose hearts he purposed (by his determinate counsell) so to put his fear that they should not depart from him, as Ier. 32.40. yet so as not to lay any violent constraint upon the liber­ty of their wills, but to make them willing in the day of his power in the beauties of holiness, and to draw them with a certain omnipotent facilitie, who otherwise through natural corruption would never become subject to the divine will. When once he and I had discourse concerning the Universalists, I told him, that the sacred Trinitie of Persons, the Father, Son and Holy Ghost, as they had a Gen. 1.26. Psal. 8.3. Luke 1.51 finger in the creation of man, and of the whole fabrick of heaven and earth, so they had an arm in the redemption of man, and were all equally sharers therein; 'twas the Fathers good pleasure to send the Son into humane flesh; and the Son's good pleasure to take it upon him to work salvation for men; and the Holy Ghost's pleasure to work that salvation in them which the Son works for them; so that unless the sun of righteousness did arise upon the hearts of men by the healing power of his spirit, neither could they discern, [Page 8]nor would they imbrace the way of their eternal peace; and because this gracious work of Gods spirit is found in some and not in others, we therefore say, God loves some more then he does others, and though many bee call'd, yet few are chosen; & that there should be any one (I told him) 'twas the infinite free mercy of God in Christ Jesus; and this he certainly did believe; and was not this faith of his like that of Abraham? yes verily, in this hee was a true son of Abraham; and therefore as God was to Abraham a shield, and an exceeding great reward, Gen. 15.1. so he was and is to him; he was a shield to defend him from the fiery darts of Satan, and to keep him safe from the dominion and condemnation of sin, and he is now (questionless) his exceeding great reward, giving him a crown of righteousness in his glorious and eternal kingdome, where we will leave him to the re­ward of his working, and betake our selves to the wor­king out of our reward, who are yet but labourers in the Vinyard here below, or rather strangers in this wilder­ness of sin, and sojourners, as all our fathers were; whereof to have a more firm and active remembrance, is

The third and last end of this our funeral concourse: Hereunto therefore let me beseech you, friends, to re­ceive with meekness and reverence that portion of divine Writ before rehearsed, out of Gen. 25.8. which words do present themselves to ordinary view in three obser. vables:

• 1 Something before Abraham's death.
• 2 Something at his death.
• 3 Something after his death.

First, Abraham (before he dyed) was an old man, a good old man and full of yeers; the words are a com­pendious, but a full narrative of Abraham's life; Abra­ham [Page 9]was a great man in yeers, and he was as good as great, and therefore was said to have dyed in a good old age; they which liv'd before him, liv'd much longer, even above eight hundred yeers; yet we read not that they dyed in a good old age, and they which liv'd after him, liv'd not so long; so that Abraham was remarkable in yeers, and as much in goodness; God made him great in yeers, and his grace crown'd his yeers with goodness: From whence therefore we may draw a two­fold observation.

1. Observ. 'Tis a blessing from the Lord to live long.

God blessed Abraham with length of yeers; length of yeers comes within the compass of Gods promises; now all his promises are exceeding great and precious; God promis'd Solomon that if he would walk in his ways and keep his statutes, he would lengthen his days, 1 King. 3.14. And this the Lord annexed to the fourth Com­mandment, as a reward of obedience to father and mo­ther, Exo. 20. and the contrary is the just doom of all blood-thirfty and deceitful men, they shall not live out half their days, Psa. 55.23. Now as in other gifts of God, so in this, God has a further intendment of grace to all his people; when the Lord reaches forth his hand in any gift of his, he does it to draw a man to himself in the knowledge of, and sweet communion with him: The Lord 2 Cor. 6.1. labours for the advantage of men, both in his word and works; and thus he does in the gift of a long life: The Lord in his Sabbaths, intends a peculiar se­questration of our selves unto his divine service, not on­ly that thereby we should symbolize or betoken the God of our creation or redemption, but that we should benefit our selves in a fuller knowledge of God, and the way of salvation; for, to that purpose the Sabbath was made for man, and not man for the Sabbath, Mark 2.27. [Page 10]and as upon all such dayes of rest, Use. we ought to be moving to God-ward in a more speciall manner; so likewise upon all other dayes (when we have a vacan­cie from our secular callings) ought we to be enquiring after God. We ought to passe all our time of sojour­ning here in his fear, and so to number our dayes that we may apply our hearts to wisdom, as Psal. 90.12. And so much as we see of the goodness of the Lord, in the length of our dayes, so much we ought the more to be led to repentance, and to do good; length of dayes are a talent from the Lord, which he puts into our hands to improve, and not to lay up in a napkin, nor yet to drive away, as some (by vain and unprofitable sports) do their time: There should be Apelles. nulla dies sine linea, no day but we should be doing something, and that something should be to purpose: If we would be every day geting a little more knowledge of God, and be every day endeavouring after a further strength of grace; Oh what fruitfull Olive trees might we become in the house of our God, within the compass of a long life!

'Twas said of an old man, Mr: Audl [...]y sometimes high Sherff of this County, that he should say, As for his part, he had no covetous intention to scrape up much in the World; but only a certain humour, to trie how much a man might get with frugality and good husbandry, within the limits of a mans age; whether the old Gen­tleman were covetous or no, we may not say, but this we may, that he was every day geting a little, and at length he raised his estate to a mountanous bulck: Thus might that man raise his spirituall estate, whosoever he be, that endeavors to go on from strength to strength, he may arive at perfection in Christ Jesus: 'Tis true, our lives are short at the longest, and all arts and scien­ces, [Page 11]whether human or divine, are long at the short­est, and extend themselves to infinite branches of know­ledge; and therefore but a short time we have to com­passe them in: Ah, but may we not attain to more knowledge of God by industry than idleness, and do more of the work of the Lord, by putting our hand to it than into our bosom, as Prov. 19.24. Solomon spake: Besides if the Lord see we be industrious, may not he do by us, as i King. ii. 28. So­lomon did by Ierob [...]am, prefer us, and that unto such a competency of knowledge, as may serve both his and our turne? may be not bring us unto a soul-saveing knowledge, in the redemption of Jesus Christ? and then we are well enough. Oh therefore, as we grow in years, let us grow in grace, and as dayes are added to our years, so let us add amendment to our dayes; and now since this is our duty, they are much too blame, 2 Use. who turn this grace of God into wantonness, and throw away those precious houres, which the Lord affords them to be afeeding their faith with the contemplation of his truth and promises: 'Tis both a wickedness and folly for men to misspend their years, a wickedness to abuse the loving kindness and long suffering of God, whereby he i Pet. 3.20 waites for the return of men into that fold, from whence at first they went astray, and a folly to let go that, which lost is irrecoverable. But men consider not this, but lull themselves asleep in carnal securitie, and dream that their decay hastens not, because they see not their time a going, when in the mean while they are swiming down the dead sea of eternal misery. Let me advice you therefore (my dear Brethren) that if you be young, you sleight not the present tenders of grace, upon presumption of living longer. God may require your souls this night for ought you know, and if you be old, think not that you have your Supersedeas [Page 12]from the workes of piety, and that you are honourable enough because of your gray heads; no, think not that your being old makes you a friend to the Dan. 7.9 Ancient of dayes, so much as your being good: 'Tis not yeares that beatifie a man, but a mans goodnesse that beauti­fies his years; and this brings me to the second obser­vation.

2. Good men only makes their old age good.

We never read of any but good men that died in a good old age: We read of three such, and they were all good, Abraham, Gideon, and David: Old age is good in it self, not as ti's a decay of nature, for so ti's an ef­fect and fruit of sin, which is derived upon all men as they are the sons of Adam, to whom God said, that in the day that he did eat of the forbidden fruit, he should sure­ly dye, Gen. 2.17. and so he did, as being subiectum corruptionis, subject to corruption, or, as 22.2 dae. q. 164. Aquinas, sene­scendo moriebatur, he died by growing old, which he did begin to do the first day of his disobedience; and then began the very heavens to wax old as doth a gar­ment; then began man, the master of the house (for whose use both the heavens and the earth were built) and the house it self nutare in ruinas, to incline to ruine; but old age is good, as being annorum multiplicatio a fur­ther length of years; but this, though good in it self, is not good to wicked men; it had been better for them if they had not been born, as our Saviour speaks, Matth. 26.24. therefore much worse that they should live so long, to multiply sin, to the great defaceing of the I­mage of God, greiving his holy spirit, and wronging of their own souls, Ephe: 4: 30: Soli ergo viro bono contingit senectus bona, as Philo, a good old age is only proper to a good man; and to such tis good in a three-fold respect.

1. As 'tis honourable, and of a reverend esteem a­mong men, 'tis a goodly sight to see a good old man, his age is a crown of glory, when 'tis found in the way of righteousness, Pro. 16.31.

'Twas the chiefest lustre of the honour which Job found in the time of his prosperity, that to him the a­ged arose and stood up, Job 29.8 for them to stand up to him, when men of the noblest quality will account it their duty to stand up to them, this was honor indeed; as 'twas a laudable custome among the Lacedemonians to rise up in reverence to the aged; whence the Roman Orator call'd their city Cic. de Sen. honestissimum senectutis domi­cilium, the most comely seat for old age: old age bears before it a certain authority; but what sayes the same O­rator? non cani, non rugae repente authoritatem erriperepossunt; sed honeste acta superiore aetas, not gray haires, nor wrink­les do presently become aweful, but when they are found in conjunction with vertue: And thus good old men meet with us, arm'd with such through-experience of arts and sciences and exercitations of goodness, as they cannot chuse but strike us into a reverentiall fear of them: and thus their old age is good, as being ho­nourable.

2. As 'tis profitable: Length of years in a good man is not much unlike the long Bagg of an old Usurer, out of which may be drawn a comfortable abundance; length of years is an old mans treasure, out of which he can draw things both new and old, as our Saviour speaks of the Scribe instructed unto the kingdom of Heaven, Mat. 13.52.

Youth is like the spring, hopeful for fruits to come; middle age like the autumne signifying their maturitie; and old age like winter, which argues they are reaped and layd up, ad varios usus depromendos, to be forth [Page 14]coming upon all occasions; a good old man hath been so frequently exercising his faith and hope upon the promises of God, as he can now rely upon them with a great deale of comfort and complacency: a good old man hath been so frequently clothing the backs and feed­ing the bellies of the poor and fatherfess, as he hath now gained himself a throng of friends to make supplica­tion for him, Luke 16.9. and to help him in the day of his infirmi­ties. Oh (my brethren) what a great deal of difference there is between old wicked men, and old good men! They have a long time been sowing the wind, and in their old age they reap the whirle-wind, as in Hosea 8.7. they sowe vanity and reap vexation of spirit; they have been spining of the Spiders web of many vain and triviall pleasures and works of the flesh, with which, because they cannot Esa. 59.6. cloth themselves, they lie the more naked & open to the fierceness of divine wrath: but these, these have been so continually hastning through faith into the great name of Jesus, as now they are Prov. 18. 10. to wer'd in so great a strength, as that they are safe a­gainst all the batteries of the powers of darkness; these have made so faithfull and so fruitfull an improvement of their former dayes, that their old age is to them as Mount Nebo to Moses, Deut. 34. from whence they can look into the holy Land, and see the Lord ready to re­ceive their souls, as soon as their bodies (which are ripe for dissolution) drop to the earth; and thus the old age of good men is good to them, as being profita­ble.

3. As being pleasurable and delightfull; a man would think it strange at the first sight, that that age (which hath such a ponderous clog of sinfull infirmities, and wherein Solomon sayes, a man will say he hath no pleasure in it, Eccle. 12.1.) should taste any delight? 'Tis true I [Page 15]confess, wicked old men, having spent their former days in the profanation of Gods blessed name, in abusing his creatures to gluttonie and drunkenness, and in shed­ing no other tears for their sinns, but those of the tank­er, have at last nothing but horrors of conscience, and preoccupations of Hell, being afraid they shall step as soon in there, as into their graves, which they drawing neer (by reason of their age) are so much the more in trouble; but good old men have such joyous reflections upon the long experience that they have had of the goodness of the Lord in the land of the living, how the Lord hath born them as an Eagle upon the wings of his mighty power, and delivered them from many dangers (which otherwise would have overwhelmed them) as they are in their old age comfortably sustain'd with such apprehensions; think we that a Souldier (having been long in the wars; and been led by the gracious hand of God through many difficulties and hazzards of life) does not (upon thoughts of such deliverances) sit down in his old age with comfort; certainly, if old covetous men can delight themselves, in recounting their golden Elizabeths and Iacobus's, which they have in heapes be­fore them, then how many thousand times more do the Saints of God joy themselves in telling over their mercies, which they have frequently been enriched with­all? and no wonder therefore that the Psalmist in sense hereof breaks forth so pathetically, in Psal. 104.34. my meditation of him shall be sweet, I will be glad in the Lord; Beside, Conscientia bene acta vitae, multorumque benefacto­rum recordatio jucundissima, as Cicere, the review of a well spent life, and those many works of piety and charity, (whereby eyes have been given to the blind, and feet to the lame, and the poor delivered that cryed, Iob 29.12 and the fatherless, and him that had none to help) cannot chuse [Page 16]but solace the heart of an old man, and he being sensi­ble of all those blessings (which he hath received from God) to have been evidences of his loving kindness in this life, and but beginnings of more love in the life to come, cannot but possess himself with such a joy in the Holy Ghost, as shall make his old age pleasurable.

Use. Since then, old age is good onely upon these several accounts, be therefore carefull in the service of God be­fore hand, that it to you may be honourable, profita­ble and pleasurable. Alas! yeares make no man good of themselves: The Latines have a common Proverb, and tis true, barba non facit Philosophum, that specious formalitie and appearance of years is no infallible sign of goodness; a man with a beard and no wit, showes that he hath more haire than wit, and then he is the more contemptible for his but seeming beauty: 'tis with years as 'tis with the outward things of the World, they are good, non quod bonos faciunt, sed de quibus bona facimus. August. not that they make any man good, but that good may be made of them; and thus ought we to do; and if we grow not better by this gift of God, we shall grow worse, more hardened in sin, more mise­rable, more abominable: Solomon in the 25. of Ecclesiasticus reckons up three sorts of men which his soul did hate, a poor man that is proud, a rich man that is a lyar, and an old adulterer that doateth; he might have added a forth worse then all, a poor old wicked man; if a man be old and poor, he is like never to be rich, and no great matter; and if he be old and wicked, he is like never to be good, but this is sad enough: There may be (I con­fess) great possibility, but very small hopes with many. 'Tis true, he that bore upon the cross all the crimson and bloudie sins of the unconverted part of the lives of the Saints, (wherein they drew iniquity with cords of vani­ty [Page 17]and sin as it were with Cart-ropes) may bear the ma­ny sins in the long life of an old man, and through the sent of those Soveraigne waters, which come from the Sanctuary of Christs blood, the dry bones of their carri­on souls may live: But Oh! do not such men run a great hazzard in the willingness of God? to give them a por­tion in Jesus Christ after so many grievous repulses of his spirit, who hath said, I will not alwayes strive with flesh, Gen. 6.3.

Have therefore (my Brethren) a care I say again, that you approve your selves faithfull as in the sight of God, in all your severall places and stations, that your latter dayes may be your best dayes, and when you come to dye you may dye (if the good hand of providence shall lengthen out your lives so long) in a good old age; especially too considering, that when you dye you must give up that same depositum (which the Lord hath put into your hand to use for his glory) even your immortal souls, and this all men must doe whether good or bad; but with this difference, some do it actively, others passively; these do it as being made to do it, but the Saints of God sweetly resign up their souls, as here faithful Abraham; and this brings me to the second ge­neral observable in the words.

Secondly something at his death; he gave up the Ghost.

He did freely expire, his soul was not taken from him as the rich fooles in the Gospel, Luke 12. to whom God said, thou fool, this night thy soul shall be required of thee: Indeed, the death of all flesh in the old world as Gen. 7.21. and the death of Ishmael, Verse 17. of this Chapter, is express'd by the same word; all gave up the Ghost, yet, because all give not up the Ghost in the same manner, we may therefore interpret the word (seeing it will clearly admit of such an interpretation) to such a sense, as may [Page 18]befit the quality of such a person, and say, that Abra­ham gave up the Ghost by the way of freedom and wil­lingness, & so from hence observe, that good men when they dye they dye willingly; Observ. and this interpretation we may justifie upon a fourfold account.

1. Good men freely resign their souls, inregard of that grati­ous temper & frame of their spirits, whereby they do cheer­fully submit to all the determinations of God, & dispensa­tions of his providence. God does whatsoever he pleases both in heaven & earth; & whatsoever pleases him, pleases them: I remember once what a good man said, that he could have what weather pleas'd him, either wet or dry; whilest I was museing at the presumption of his words, he told me, he meant, that certainly we should have what weather pleas'd God; and what pleas'd God, pleas­ed him; and so 'tis the best way to yeild to the govern­ment of Divine will, which is the creatures chiefest rule, according to Voluntas Divina summa re­gula. Dav. against Hoard Aquinas: 'Tis B. Davenants O­pinion (and it savors of grace) that as tis a certain appointment of God for all men once to dye, as Heb. 9.27. so if any man were as sure to dye eternally, or could see his name blotted out of the book of life, 'twould be an act of an irrational and irregular wit to be discontented; for tis the perfection of the creature, to lye patiently under the infinite absolute soveraigntie of God; but all men are not of such a temper; 'tis some mens work to call his glorious attributes of wisdom and mercy and justice into question, and they are alwayes charging him foolishly; Chap. 51.20. if God lay any cross upon them, they are like wild bulls in a net (as the Prophet Esay found some) furious, and full of wrath against God; so that as all sicknesses and diseases, and other previous dispositious to death, so especialy death it self they undergo with a great deal of discontent against God; but the Saints of [Page 19]God and all the true sonnes of Abraham, do captivate all their fleshly reasonings in the unsearchable wisdom of the most high, and undergo all events (not with a Stoicall apathy, in regard of an inevitable fate in them) but with a passion of love in the heart to God, whose blessed hand (they know) deals out nothing to them un­advisedly or without mercy, nay even when he comes unto them with his black rod of death: And therefore hereupon they have that Lesson alwayes ready, to say with the Prophet David in 2 Sam. 15.26. behold here we are, let him do unto us what seemeth him good.

Secondly; They give up their souls freely, in regard of that rest which they shall assuredly find from all their labours, as Rev. 14.13. Blessed are the dead which die in the Lord, from henceforth, yea, saith the spirit, that they may rest from their labours: the wafaring man having num­bred many wearisome steps in the heat of the day, comes with haste in his mind in expectation of a quiet repose at night; so the Saints of God (being scorched with the heat of adversities) desire to hasten into the shadow of death, as Iob speaks Chapter 7.2. and upon this same account Iob himself wished for the grave; for there the wicked cease from troubling, and there the weary be at rest, there the prisoners rest together; they hear not the voice of the oppressor, Chapter 3.17.18.

Obj. But may good men desire to dye! How then comes life to be a blessng, a blessing to be desir'd.

Answer I answer, VVhen once we have obtained of God a sight of the salvation of Jesus Christ, we may say (with old Simeon) Now lettest thou thy Servant depart in peace, for our eyes have seen thy salvation; yet, alwayes with a holy sub­jection to the blessed will of God; for we may not be our own carvers in any thing, neither may we wish for death but conditionally, and with respect to the Lords [Page 20]good pleasure; and thus we may both wish and long for a repose in the grave: 'twas the earnest prayer of the holy Prophet, that God would grant him space to re­cover his strength in, before he went away from hence, and should be no more, Psalmes 39.13. and when he had recoverd that strength of divine grace, which for­tified his soul against all the dark and uncomfortable suggestions of Satan, and had been refreshed with the clearer irradiations of Gods countenance, then, even then did he wish (with a holy resignation of his will to Gods) that he had wings like a dove, that he might flee away from hence and be at rest, Psalm. 55.6. his soul then was in a condition apt enough, to have taken her fligh to heaven, and would fain have been deli­vered from the burden of the flesh; David was too sensible of the vanity and vexation of all things here be­low, to desire any long stay; our souls (whilst they are in the flesh) are in a condition not unlike to the dove (before she had set footing in the arke) never at rest, for whilest we are in the flesh we are under a body of sin, and how wretched we are then, heare how the Apostle sighs it forth; Oh wretched man that I am; who shall deliver me from this body of death! Rom. 7.24.

Whilst we are in the flesh, we are under the mise­rable fruits of sin, even those numerous outward trou­bles and inward tears which keep our poor souls in bon­dage, Heb. 2.15. but he that is dead is free from sin, which is the Saints greatest freedom, free from the motions, infections, seductions of sin, and all those scour­ging scorpions of miseries which issue forth of the womb of sin, as so much is intimated by the term which St. Mark gave the diseases which our Saviour cu­red; in Mark 3.10. [...], as many as had scourges.

And now because of this freedom which the Saints know they shall then finde by giving up their souls, they do give them up therefore willingly and freely; but thus the wicked do not, because they leap but out of the frying pan into the fire, as we say; they go from some glimps of comfort, or rather but shadows of joy, to an utter darkness of miserie: they go from the Jayle to the Dungeon, from a better to a worse prison, and they having a Heb. 10. fearfull expectation of this fiery wrath and indignation from God, are very loth to die, and therefore never die but a violent death, even when they die quietest upon their beds.

Thirdly, all the true sons of Abraham resign their souls freely, in regard of that faithfull account, that they know they can make (before the tribunal of the heaven­ly Judge) of all things done in the flesh.

Obj. Ah, but what sayes the Apostle, Rom. 3.20. there shall no flesh be justified in his sight: Oh then, what shall become of us, who stand guilty before the Lord, of infinite swarms of unclean thoughts vain and idle words; wicked and rebellious actions, such as hath of­ten greived the good spirit of grace, and re-crucified the Lord of life, and put him to an open shame! Oh (bless­ed God) can we for shame lift up our face to God? 'Tis true; Vae laudabili hominum vitae, si remotâ misericordiâ discutias eam, sayes St. Aug. Answer VVoe were to man in their most laudable course of life, if God should enter into judgement with them and lay aside his mercy in the Lord Jesus Christ; certainly, had not the precious blood of that immaculate Lamb of God quenched the consuming fire of his anger, we had dwelt with everla­sting burnings certainly; had not that universal & faith­ful High Priest offer'd up himself (on our behalfe) to his fathers justice, and had he not been touched with our in­firmities, [Page 22]to become an earnest advocate with God, we had been undone for ever; but having such a power­ful God-man to stand our friend and plead our cause, we may Job 22.26 lift up our face, we may be as bold as a Lyon; for through faith in his name our sins (which are as crimson) are made as white as wool, Esa. 1.18. God (who spun out the curious web of mans salvation, out of the tender bowels of his compassion) clears us from all sin for Christs sake, and through him, we are presented faultless before the presence of divine glory; so that though at the last day all our sins shall be exa­mined and lay'd before us, and we shall see them again, and know how often we have by them peirc'd the preci­ous sides of Christ; yet we shall see them (as once the Isrealites did their Aegyptian pursuers, after their entry into the red sea, Exo. 14.13.30.) all slain with the blood of the Lamb, Rev. 5.9.

Obj. But did Christ bear the sins of the whole world upon the cross, so as all sins shall be forgiven, and conse­quenty all be able to make a good account to the Judge of all men?

Answer I answer, There's balme enough in Gilead, I mean in the blood of Christ, and if application be made thereof, 'twill most certainly cure all the most greivous wounds of the soul; for God so loved the world that he gave his onely begotten Son; that whosoever beleiveth in him should not perish, but have everlasting life, Iohn 3.16. so that 'tis faith (it seems) that gives a saving interest in Christ Jesus, 'tis faith whereby [...], God (who is good to all) becomes the Saints own and proper good, as God promised to be to Abraham, Gen. 17.7. And now this faith (which is the life of the new creature) must be (as the spirits in the head and heart) able to actuate the whole man unto royall and [Page 23]peculiar servics; and then, when a man (of such a faith) shall walk in Christ, according as he hath recei­ved him, Colos. 2.6. shall be sorrowful for his sins (when ever he doth sin) not onely as cursed things, deserving the wrath of God, but as unclean things against the spirit of holiness, and shall also after such tripings mind his peace in the way of Gods law, and walk more wor­thy of God; then I say such a man shall be able to make a good account to God, and appear with joy before the judgement seat of Christ; for thus he may plead.

Oblessed Jesus, I know if thou beest strict to mark what by me hath been done amiss, there is matter enough to condemn me to utter darkness, for my very righteous­ness is as filthy rags; I acknowledge thine infinite free grace, to bring me into thy knowledge, and to make me to walk with some observation of thy law; but yet I beseech thee look not upon what I have done; for no clean thing can come out of an unclean; rather pardon me, that I have entertained thy holy spirit in so foul a room as my heart, and look upon me as thou hast sa­tisfied thy Fathers justice for all my sins, and hast a­bundantly merited for me a seat with thy self in heaven­ly places. And thus the Saints of God may plead be­fore the Judge of the quick and the dead, and they be­ing comfortably perswaded and assured of this by the glorious obsignation of the spirit of adoption, they are ready (with the holy Prophet David in Psal. 42.2.) to say, My soul thirsteth for God, for the li­ving God; when shall I come and appear before God? And hereunto when they dye, they give up their souls with chearfulnesse; and thus have I done with the third reason, why all the true sonns of Abraham do as Abra­bam did, who gave up the Ghost freely; I come to the Fourth.

Fourthly because they know they shall not onely be delivered out of the Prison of a corrupt body, but into the glorious liberty of heaven; they are assured that when they come to give up their souls, they shall not on­ly be able to look their Judge in the face with a fair ac­count of what they have done in the flesh; but shall be made to sit with him together in heavenly places, Eph. 2.6.

When a poor prisoner (having sat a long while in darknesse, and in the shadow of death, being Psalmes 107.10. bound in affliction and iron) shall be made to understand that his pardon is sued out; and not only so, but that he is made worthy to sit upon the Bench with the Judge; Oh how joyfull does he come forth of prison! And thus do the sons of Abraham; they know (when they dye) their souls shall lodge in the downie bosom of Abraham, as heaven is expressed to be, Luk 16.23.

When children in their parents absence, and at dis­tance from their own dear home, are evilly intreated at the cruel and merciless hands of strangers, how do they double their haste in their retreat homeward, in ex­pectation of ease and quiet in their tender Parents bosom, where they heare nothing but comfort, and remember nothing less then former miseries! even so do the Saints of God, they know that whilest they are at home in the flesh they are absent from the Lord, 2 Cor. 5.6. and (in that interim) do sit in Captivity, as sometimes the Israelites by the waters of Babylon, Psal. 137.1. and are scornfully made to sing the song of the Lord in a strange land, Vers 4. but when they come to dye, they know they shall be gathered to the glorious so­ciety of Angels & holy spirits in heaven, where they shall sing uninterrupted Haleluiahs to God and the Lamb for ever; and this brings me to the Third and last general observable in the words.

Thirdly something after Abrahams death; He was ga­hered to his people.

St. Augustin understands by people the blessed quire of Angels, Quaest. 226. in Gen. who together with the Saints make up one bo­dy, reconciled by the blood of Christ, Col. 1.20. o­thers understand by the phrase, the state of the dead, as being aequivalent to sleeping with his fathers, being bury­ed in the dust, where all they were; and this opinion is not much amiss; yet if we would more gently draw milk from the brests of the Scripture, we may under­stand by the words, the state of Abrahams soul after death; for 'tis not said, his body was gathered to his people, but he was, bearing denomination from the better part, He, that is, according to his soul, he was gathered to such spirits of just men as were gone before him to heaven; from whence we may observe that

The souls of men dye not, Obs. but after dissolution go to their severall proper places.

There are certain proper receptacles for the souls of men after death; the souls of good men go to their people in heaven; the souls of wicked men go to their like accursed crue in hell; the souls of good men go to the glorious Pallace of the Son of righteousness, as was Christs prayer to his father, Iohn 17.24. but the souls of wicked men go into everlasting fire prepared for the Devil and his Angels; and heaven is proper for those, and hell for these, as Judas is said to have fallen from his Apostleship Act. 1.25 [...], to go to his proper place, so that the case is very plain, that the souls of men dye not with their bodyes; and so much is demonstrable, not only by that marvelous light which shines from the Sun of righteousness in the meri­dian of the Scriptures, but by that light in the Lamp of the soul, which remains unextinguished by the fall [Page 26]of Adam; take notice of (in the first place) the 12. of Ecel. 7. then shall the dust return to the earth as it was, and the spirit shall return to God who gave it; note also the 12. of St. Mark, 26. where our Saviour told the Sadduces, (who denyed the resurrection) that God was the God of Abraham, Isaac, and Jacob, who certainly were alive as to their souls, because our Saviour told them that God was the God of the living, and not of the dead, Vers 27. Note also, 2 Cor. 12.2. where we read that St. Paul was caught up to the third heaven, but whether in the body or out of the body, he could not tell: It seems St. Paul thought his soul might have a being either in or out of the body; note yet a clearer place than all, in 2. Cor. 5.8. where we find that the Apostle desir'd to be absent from the body, that he might be present with the Lord. And now if there be any so far drowned in their naturall corruption as to deny the scriptures, then let them heare those of their own Tribe averring this truth.

Pythagoras thought, when the soul had left one body, it did presently inform another, and so ad infinitum; most of the Poets beleived an Elysian Field where the souls of good men had a pleasurable repast after death, and in Lact. [...] Cicero affirm'd, castos animos & puros, levi quo­dam & facili lapsu ad Deos, id est ad naturam sui similem pervolare, that chast and pure souls did make their flight to the Gods, of whose Divine nature they did participate; and thus the very heathen thought; nay, the immortality of the souls of men is so cleare a truth, that the very Devil himself cannot deny it, as appears by one of his Prophetesses Sibylla Erythraea. in Lacta­re.

They which fear the true God, inherit everlasting life, and eternally inhabit the most and fruitful garden of Paradise.

And now (my brethren) since this is a truth so ma­nifest, out of the blessed word of God, and by confessi­on of all sides, it may be matter of

• First comfort to some.
• Secondly reprehension to others.
• Thirdly instruction to all.

First, this may be comfort, First to such, whose dearest friends & relations are dead in the Lord, as this our friend doubtless is; such as they, are not amissi, onely praemissi, not lost or utterly perish'd, but sent before us thither, whether (the Lord grant) we may follow; for they have exchanged a Hadadrim­mon or valley of tears, for a glorious seat of pleasures at the right hand of God for evermore; Psal. 16. they have only left of serving the Lord at a distance, and are gone to waite on him at his own court.

Secondly, comfort to such who for conscience sake are under the hands of implacable persecutors, who can but kill the Mat. 10.28. body, and are not able to kill the soul and if their bodies only suffer which suffer for an advan­tage, they may be killed; but not hurt, as a Philosopher once said of a Tyrant, occidere potest, laedere vero non, Seneca he may kill me, but he cannot hurt me. Julian that bloody Apostate in slaughtering the Christians, pretended, that if they looked upon their condition as so good after death, he did them no wrong to send them the sooner away; and truly, no more hedid not; for he did but [Page 28]send them away from such incarnate Devills as he was, unto a glorious company in heaven; they were but ground with the teeth of such furious beasts, the better to make bread for Angels, as saint Jgnatius.

Thirdly, comfort to such who with the holy Pro­phet in Psal. 31.10. have spent their life with grief, and their years with sighing for their sins, and who have walked soberly, righteously, and godly in this present world, and have been painfull and faithful labourers in the Lords Vineyard, having born the heat of many la­borious dayes in the service of God; let them know, that (when they dye) their hope is not at an end; for if it should be, the most precious Saints of God, of all men would be the most miserable, 1. Cor. 15. No certainly, they have not their pains only for their labour (as we use to say) but if they sowe in tears, they shall reap in joy; if they go forth weeping and bear in their hearts the precious seed of Gods holy word, they shall doubt­less return with rejoyceing, they shall return with the sheaves of their souls so laden with much grain of grace, as shall render them only fit to be layd up in the Barne of heaven, and there they shall be and pos­sess themselves for ever with the joy of their Master Math. 25.21.

Secondly this may be matter of reprehension to others, and to those,

First, who are Atheists in Judgement, and Epicures in practice, who say in their hearts, (like fooles) there is no God, and live as if there were neither heaven nor hell; there are some who think if they be but half good in this life, they shall be made up perfect in purgatory; there are others who care not to be good at all, pre­suming that as they live like beasts, so they shall totally perish like beasts, & t [...]lium stultorum plena sunt omnia, [Page 29]all places now a dayes are full of such fooles; and some having wickedly armed their fancies with a few ends of Poetry, and a little of the out side of Philosophy, go go too and fro like the Devil himself, seeking whom they may devour into such blind and pernicious perswa­sions; but if such men would but look into the Parable of the rich man and Lazarus, they might soon spie out the immortality of the soul, nay, if such men would but con over their own Bible (for so I call their bookes of Poetry) a little more ingenuously, they would find that Noctes atque dies patet atri janua Ditis, when ever such as they are dye, the Devil is ready to receive their souls.

This may be matter of reprehension to all earthly muck-wormes, who by endeavouring with such an over­anxious care to feather their own nests, acknowledge nothing more than that felicity confines it self within the limits of this transitory world; otherwise why should old men oftentimes (who have one foot alrea­dy in the grave) lay out the choyce of their thoughts and affections that way; 'tis indeed a wonder, and that to the more ingenuous sort of heathen, as Tully. Potest enim quicquam esse absurdius, Desenct. quam quo mi­ [...]us vitae restat, eo plus viatici quaereres can there be any thing more absurd than when a man hath traveled out the journey of his life almost to an end, that then he should lay in greatest provision for the way? cer­tainly, such men in all their gatherings remember not that their souls shall be gathered unto another life after this, either unto a life in hell, or a life in heaven, which life onely deserves the name of life, for in that of hell the soul is in perpetuall dying: Oh therefore how does it concern men rather to lay up in store such a foun­dation of faith, as that when they come (through [Page 30]death) to let go their hold of this vain and empty world, they may lay hold on eternall life, 1. Tim. 6.19. hence then, this may be in the next place matter of in­struction to all.

Thirdly, then since there is a certain day of death for all men, as well for the friends of God as Abraham was, Esay. 41.8. as for his greatest enemies; since no man can redeem his life from the hand of the grave, and that after this life is ended, another wil certainly follow, & as we fall in death, so we shall lye to all eternity; let us gird up the loines of our minds and fit our selves for our Christian race, and in it be alwayes looking at the Lord Jesus Christ, the Author and finisher of our faith; lets have a care of making all the Prov. 18 10. haste we can, into the strong tower of his great name; lets be careful that we desire him here as a Christ, for grace & Government in his service, that at the great and terrible day of the Lord we may have him to be a Jesus, to shelter us from the fire of Gods anger: 'Tis certain the Lord hatl. Act. 17, 31 appointed a day to judge the world in; and therefore lets remember that of St. Cyprian, Qualem te invenit Deus cum de hoc mundo evocat, In Ser. de Mer. talem pariter & Judicat, as death leaves thee, so judgement will find thee; and if thou beest an aged man and dyest in thy sins, what ac­count wilt thou be able to make to God for so many dayes mispent? what wilt thou think, when thou shalt peep out of thy grave and see all the world in a flame about thy eares? Will not the noise of the last Trump strike thee into horror and amazement to think, that then thou must be hailed before the Tribunal of Christ, to give an account of that talent of thy soul, which he hath put into thy hands, to use to his glory, and shalt have nothing to say why the terrible curse should not be executed upon thee? Wilt thou not then [Page 31]rather wish, that (with Michaiah) thou had'st al­wayes eaten the bread of affliction, or (with Esay) had'st continually gone barefoot, so that thereby thou had'st gotten interest in the Lord Jesus? Then think upon these things in time, you (my deare brethren) that are young, remember your Creator in the dayes of your youth; you that are old, despaire not; you are yet alive, and under the call of God to faith; and if you have but faith as a grain of mustard-seed, you may say to the mountaines of your manifold sins, be ye re­moved into the midst of the Sea, and they shall be re­moved so far out of the sight of God, Micha 7.19. & this the Lord hath graciously promised in that immaculate Lamb of God, who taketh away the sins of the world, Iohn 1.29. and therefore 'twill be but just for God to forgive such sins, Iohn 1.9. nay he doth not onely allure us to himself with the promise of remission of sins, but of eternall life in the fruition of his face for ever.

Oh blessed God! Me thinks then, if there doth remain such a blessed rest for all the people of God, how should we strive to enter in, since, when the bodies of Gods Saints shall drop to the earth, their souls shall be carried by the Angels into Abrahams bosom, & be gathered to the innu­merable company of Angels, Heb. 12.22.23. to the generall assembly and Church of the first born, which are written in hea­ven, to God the Judge of all, and to the spirits of just men made perfect; how should we endeavour to be one of that number? With what violence of devotion should we presse forward for the price of the high cal­ling of God in Jesus Christ? Phil. 3.14. Oh me thinks, what should hinder the manifestation of our love to him, (in the oblation of all holy sacrifices to his name) whom neither iniquity, transgression, nor sin, could [Page 32]constrain to despise the workmanship of his hands, but, notwithstanding our enmitie against him by wicked works, he should prepare an habitation for us eternal in the heavens, and not onely so, but prepare for us a way thither, a new and living way which he hath consecrated for us, through the vaile, that is to say, the flesh of Christ, in whom, whosoever (whether young or old) approacheth unto the living God. God will in no wise cast out: Heb. 10.21 Having therefore such an high-priest over the house of God, let us draw neere with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies wash­ed with pure water; let us hold fast the profession of our faith without wavering, for he is faithful that pro­mised, and let us consider one another to provoke unto love and to good works, not forsaking the assembling of our selves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching; the day, what day? the day of Judegement, which particularly is after the disso­lution of soul and body, but generally is at the end of all the world; which though both dayes are certain, yet because 'tis as uncertain when will be the one or the o­ther, it concerns us to make use of the present time, and whilest 'tis called to day, be a working out our sal­vation with fear and trembling, that when the Lord shall be pleas'd to demand our souls, we may freely and with alacrity resigne them up into his hands, as into the hands of a most wise mercifull creator and redeem­er.

And now, what shall I say more as to the text, un­less I should [...] show you this diseased Gentlemans picture in the words? Abraham before he [Page 33]dyed, was 175. yeares of Age, our friend was aboue 90. An age that did as kindly ripen him for the Grave as that of Abrahams, in regard of which therefore that may be said of him which was said of holy Job chap. 5, 26. That he came to the Grave as a Shocke of Corne cometh in his season. Abraham before he dyed was a good old Man, his goodness stands upon record in these four particulars: First, In his meek and peaceable disposition towards men, as appeared in that he would rather remit of his right than stand to contend with his Cousen Lot, Gen. 13.9. And this disposition was in our Friend, I know it in one particular my selfe: Secondly, Abraham acknowledged that of whatsoever he pos­sessed God was the Lord, by paying into the hands of his Priest his tribute of Tythes, Gen. 14.20. And this Reverence to God, the Lord had taught this Son of Abraham here departed; He never would dare to rob God of what he claimed as pe­culiar to himself, He alwayes made a conscience of paying that to the Stewards of the mysteries of God, which the Apostle cals [...] 1. Cor. 9.14. A reward for the glad tydings of the Gos­pel, whether it were by Tythes or otherwise. Thirdly Abraham, when he saw three men at his door in the heat of the day, most freindly invited them in, and gave them entertainment, and this was the fruit of his Hospitality, that he entertain­ed Angels unawares, Heb. 13.2. And this dis­position in our Father Abraham, was drawn to the life in this his Deceased Son, and 'twas known to be in him, wheresoever he was known, and [Page 34]no question, but by the entertaining the needy members of Christ (as frequently he did) he en­tertained those three persons, (which some in­terpret Abraham did) Father Son and holy Ghost. But then Fourthly, Abraham by the eye of Faith saw the day of the Lord Jesus Christ at almost two thousand yeares distance, and so did this his Son, in whose soule so firm and lively a Faith was wrought, in Christs blessed Incarnation, Cruci­fixion, Resurrection, Ascension, Session with, and Intercession to the Father, that certainly as in the time of his life he thus saw Christ in part, so now he sees him Face to Face. Now as it ap­pears that Abraham before he dyed was a Good old Man, so when he dyed he freely resigned his Ghost to God, assuredly knowing that as God promised, so he would be as good as his word to him in becoming his exceeding great reward; and thus did this his Son, whose willingness to depart this sinfull life and to be with God, he delivered to me upon his Death-bed, in many comfortable expressions: And thus when Abraham had given up the Ghost, he was gathered to his peo­ple, even to the spirits of those just men, who dyed before him, as to his Soul; and to his Wife in the Cave of Machpelah, as to his Body: and thus was his Son, we trust; (as to his Soul) he is beholding the face of God and Christ, upon whose redundant merits he devolved himselfe, and as to his body we see that he is here brought to his wives (whom he buried here) and to his eld­est Son and Daughters, whose Souls together [Page 35]with his (we trust) are joyned to the Quire of Angels in the glorious and eternall kingdom of God, To which the Lord bring us all through the blood of sprinkling, Amen.