〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—â—â— Ethic. l. 1. c. 8. He that sleeps is doing nothing 't is the Privation or Parenthesis of action and yet oh the misery the living part of our life is in most of us but a spiritual Sleep of Carelesnesse and Security He that is not upon action sleeps while he is awake § 8. Onely the gracious man doth enlarge his life he enjoyes a double life He that spins a Gracious life draws out a double threed He lives twice r Ampliat atatis spatium sibi vir bonus Hoc est vivere bis vitâ posse pâ—ime frui Maâ—t for he joyeth in what is spent and enjoyeth what is present A wicked life past is lost but to live and Review our former part of Life with joyfull Reflections on it is to live Twice § 9. Our work here should be to live above the world Our design in the world should be to live above the world We that are travelling beyond the world should walk above the world Why should we be taken with Riches seeing we shall be taken from Riches and taken with Honours who shall be taken from the Honours of this world § 10. Our Body is but Dirt handsomely temper'd and s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph artificially formed a little moystned Earth We derive our Pedigree from the dirt and are a kin to Clay The poor and beggerly Elements are our Materials as they are the Seeds of our being so of our dissolution How should this humble us we that are but dust should lye as low as dust in our own eyes What is lower than Earth He that riseth out of the Earth hath no Ground why he should be lifted up What Pride should there be in Mud walls How should we dye dayly for we moulder and dissolve dayly we are no sooner touch'd but we are crack'd § 11. Death is Necessary and In-evitable it waits not our consent we must dye whether we will or no Thou fool this night thy soul shall be required Luke 12. 20. of thee It shall be Required of thee It shall be Required that is t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est poscere a volente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a â—olenâ—e Casaub ad Theophr Châ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fetch'd from thee whether thou wilt or no if thou wilt not deliver it up willingly it shall be taken from thee against thy will Death is an Inflexible Messenger and Resolves not to goe without that it comes for it will not Desire our soul of us but Require it This night thy soul shall be required of thee We will and Require you is the language of them that are in Authority and will not be denied and in this Commanding language speaks The King of Terrours Oh then let us not so much desire to live as study how to dye what a sad thing is it to dye by force When Death shall find us Eager to live and not prepar'd to dye Un-preparation makes our naturall Death a violent death They dye miserably who dye desiring to live § 12. Our great Care u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be not to blast the precedent Flower of our life with a Blot at last not to blemish the fair Copy of a Good conversation with an Erratum in the End There 's many a famous Professour hath gone off the Stage without an approbation because he lost himselfe in his last Act nay which should make us most watchfull when we are drawing towards our Epilogue Glorious Saints many if not the most of them when they grow ancient in Religion they take a nap before they go to Bed The wise Virgins fell a sleep a little before the Bridegroom came Moses when he almost arriv'd at Canaan within the sight of the Land yet for one sin lost it a long Profession makes many secure in the latter End but the stone is swiftest in motion when 't is nearest the center O Sir Our Last should be our Best and the sweetest at the bottome the farther your day goes on watch the more Men are more prone to drop asleep in the afternoon and let me tell you 'T is not Outward temptations that overcome us but Our own corruptions not the most tempestuous temptations but our superficiall Professions ah then let us build firme aud lay our superstructure upon an unmoveable Foundation Godlinesse is the Great house that we are building now some build as Christ saith upon the sand and that House falleth others build upon a Rock and that House standeth Mat. 7. 24 to 28. 'T is not the strength of Temptations but the vanity of the builders that causeth the fal of the House 'T is x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostomes Observation You see saith he 't is not the Force of Temptations but the Folly of the Builders that brings the Ruine for There is Rain and Here is Rain There are flouds and Here are flouds There the winds blow and Here the winds beat too the one builds and the other builds The Building is the same and the temptations are the same but there is not the Same End because there is not the Same Foundation so that 't is not the Nature of the Temptations but the Imprudence of the Builders that causeth the Ruine Sir Whilst I am writing these things Our Glasse is running Your Time and mine flieth faster then my Pen We had need improve That Highly which is posting from us so Swiftly Our dayes are shorter then a Post Lord what Hast then do they make a Post is engaged to ride hard and sometimes he rides upon pain of Death with a Halter about his neck So doe we though the vain Sons of Men think not so Every step we take is upon Pain of Eternall Death if either we loyter or betray our Trust Negligence or Unfaithfulnesse will be our Halter Souls are choyce ware Eternity a dreadfull Abysse and God will not be Trifled with oh then let not us sit still whilst time is running no time is ours but what is present and that is past as soon as t is present Therefore to Jesus Christ I commend you with Him I leave you through him desiring All spirituall blessings in heavenly Places upon you So Prays He who is Clun Decemb. 22. 1657. SIR Your most Obliged Kinsman and most Humble Servant THO. FROYSELL THE Beloved Disciple DAN 9. 22 23. O Daniel I am now come forth to give thee Skill and Vnderstanding at the beginning of thy Supplications the commandement came forth and I am come to shew thee For thou art Greatly beloved WE have march'd all this day in Sable Posture I pray we may all walk in white one day with Jesus Christ This present Scene of sorrow becomes us As the Aire receives severall Impressions from the superiour bodies she looks lightsome when the Heavens shine and sad again when they look black again upon her so when the Celestiall providence shall
others There are no degrees in his will though there are degrees in the things willed 2. So Election doth equally passe upon them all and not upon one more than another God cannot be said to chuse one more than another of them whom he hath Chosen and therefore they are called under one word the Election The Election hath obtained Roâ— 11. 17. it because they are all equally Elected 3. In respect of the common benefits of salvation by Jesus Christ they are all Equally favoured and accepted 1. They are all Equally Redeemed by Jesus Christ The Lord Christ did die Equally for all those his Father gave him none can say he intended me in his death more than another neither did One of us Cost him more than Another 2. In Gods Gracious act of vocation or calling them to Jesus Christ they are Equally looked upon 3. They are Equall in Justification it may be one is more justified than another Extensively but not Intensively that is one hath more Sins forgiven than another but Intensively as our Justification consists in Gods gracious Repute or acceptation of us as just and righteous so they are all Equall Again in respect of the Applicaion of Christs Righteousnesse so there is a graduall difference Some receive it with a stronger faith than others and apply it according to their necessity and indigence therefore we may say some partake of it more than oothers yet because Justification is an act of God pardoning believers whom he pardons he pardons equally though all that are pardoned are not equall sinners Again in respect of Righteousnesse imputed all believers are equally just for as they are justified they stand just before God in the most perfect Righteousnesse of Jesus Christ and by it the weak Christian is justified as well as the strong upon this account the faith of the Saints though unequall in degrees is yet said to be Alike or Equally precious The 2 Pet. 1. 1. merit of Christ is Equally imputed to all that believe And the Reward of his merit in respect of of substance which is Eternall life is equally given to all that believe 4. Their adoption is equall They are all equally the Sons of God God is not more Father to one than to another they have an equall Right to the Inheritance 5. Again all the Promises of the Covenant of Grace that concern the Essentialls of Salvation are equall to them all and are fulfilled in one believer as well as another to give an instance the Promise of perseverance is to every Saint as well as to any as the least Star is as firmly six't in its Orb as the glorious Sun and there is no more danger of the falling of the one than of the other so the weakest Saints are as sure to be kept in the sphaere of Perseverance unto salvation as the Saints of the first magnitude 't is not strength of Grace but Gods love and constant influence that preservs the strongest Saints and the same attends the weakest Thus far his Love of Good will is Equall Yet let me add my thoughts in respect of some special Flowers in the Garland of salvation this love of God His love of Good will is not Equall to all the Saints God gives higher Measures of Grace to some than he doth to others and what are the Graces of his Spirit but the Golden Signalls of his love 't is a Rule in the Schools To love another is to will Good to another and Si amare sit bona velle alteri cum majora bona velle sit magis amare if to will Good to another be to love them then to will greater Good is greater love and therefore saith Zanchius we must hold this proposition where there are Greater and more gifts of God there God is said to love more because the gifts of God are the love-tokens of his benevolence or Good will And as God gives different degrees of Grace so he gives different degrees of Glory he Crowns his greater Graces with greater Glory For as all that believe in Christ are Equally justified but not all Equally Endued with Grace so all believers shall be Equally saved but not all Equally Glorified but of this in its right place afterwards Fourthly This love of God His love of Good will is always uniform and like it selfe it hath no risings nor fallings it knows no Ebbings and flowings this immanent love is a permanent love incapable of any Intension or Remission Augmentation and Diminution or any Alteration it is always at full tide The sins of the Saints weaken not this love it loves them always at the same Rate when he casts them down this love bears them up when his anger doth condense and thicken like a Cloud upon them this love His love of Good will sits in the upper region of serenity looking with the same aspect of kindnesse still upon them when he banisheth them from his presence this love goeth with them and keeps them company when his corrective justice gives them up to sin to humble them this love sanctifies their sins and Falls to them it turns their sins to their greater Good it refines them by their pollutions it makes their Poyson a Sanative Cure to them In a word in all Gods desertions of his Saints this love of Good-will forsakes them not in respect of this love they are never deserted Secondly But of this speciall Amor Amicitiae seu Complacenciae love of God to his People there is another fragrant Sprig which is called his Love of Complacency or his Love of Friendship whereby he takes pleasure in them as sutable to him is pleased with something in them that is pleasing to him Thus he cannot take pleasure no not in his vessells of Election not as yet sanctified because they have nothing in them as yet pleasing to him It is one thing for God to wish or will the Creature well another thing for the Creature to please and delight his will God wills Nothing but what is Pleasing to him yet you must not gather thence that wicked men are therefore Pleasing to God because God them well For Bene Velle Bene Facere To will Sinners well and to doe Sinners Good is in truth a thing Pleasing to God because 't is agreeable to his mercy and yet sinners are not therefore Pleasing to him By his love of Complacency he considers something in men that doth Please him In this sence ' Paul saith Without Faith 't is Heb. 11. 6. Rom. 8. 8. impossible to Please God or be Pleasing to him and they that are in the flesh cannot Please God God by his love of Good will doth good to creatures miserable lost and no way lovely This is amor collationis His love whereby he confers beauties on them which afterwards render him amiable in his Eye and capable to please him Gods love of Good will falls upon Naked Persons Gods love of Complacency falls not
are Exceptions from the generall rule and surely Extraordinary favours doe not flow from ordinary love The Apostle saith that ' T is Appointed unto men once to die but Enoch must not die he must not go the common rode of man kind the Text saith He was translated that he should not see death he soared up to Heaven as if Adam had been taken out of Paradise before he sinned upon the wing of immortality so Elijah must receive an unparalel'd Honour die like other men he must not but God sends for him in state he Rides in his Glittering Coach drawn by Angells to the Gates of Glory Surely these were Gods Greatly beloved Sixthly God would have us love those Saints most to whom he hath given most Grace and when we love those more that are Gracious we are the more like to God Seventhly God for ought I know though some learned Heads speak the contrary gives some Saints more Glory in Heaven than he gives to others Their objective beatitude will be Beatitudo 1. Objectiva one and the same which is God himselfe One God among them all Their Receptive Beatitude that is their Participation of God will 2. Formalis as the Schoolmen speak be Equall and the same too in the Essentialls of it the Beatificall vision shall be communicated to them all they shall all have the fruition and possession of God but they shall not all drink the same measures Or if you will more Plainly thus Life eternall in the substance of it is one and the same equally given to all that are saved as by Christs Righteousnesse we are Equally justified so by his merits we are equally saved and equally made partakers of the Inheritance but in the Degrees of Glory so it is unequally distributed to some more to some lesse Different degrees of glory answering the Different degrees of grace bestowed upon his Saints in this life and proportioned to the different degrees of labor and service they have gone through for him and this is that which Ambrose saith God gives to all that are saved aequalem mercedem vitae non gloriae an equall reward of life not of glory 1. And this appears by that Expression in 1 Cor. 3. 8. Now he that planteth and he that watereth are One and every man shall receive his own reward according to his own labour a different reward according to their different labour he speaks of the Faithfull Servants of Jesus Christ he names himselfe and Apollo in particular himselfe as Planting and Apollo as Watering and each of them shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper reward accâ—rding to their proper labour 2. Again in 2 Cor. 9. 6. Paul tells us He which soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Here is a sparing reward to a sparing liberality and a bounteous reward to a bounteous liberality The Harvest answers the measure of seed he that soweth but little shall reap but little and he that soweth much shall reap more and this Harvest Paul in another place refers to the life to come Gal. 6. 6 7 8. The present time is the time of sowing the future time is the time of reaping the Harvest is the End of the Mat. 13. 39. World 3. In 1 Cor. 3. 11 15. There are Teachers that build Gold Silver Precious stones upon the Foundation and there are other Teachers that build wood hay and stubble upon the Foundation The work or Doctrine of the One will abide the fire saith the Apostle v. 14. and he shall receive a Reward but those Teachers that lay wood hay stubble upon the Foundation yet if their Errours be not damnable they shall be saved saith the Text yet their work shall be burnt and they shall suffer losse that is they shall be deprived of much of that reward they should have had and which the other shall have who build gold silver and precious stones upon the foundation Jesus Christ 4. Lastly I would fain understand that Text in Luke 16. 22. where 't is said that Lazarus was carried up by the Angells into Abrahams bosome The Expression is taken from the custome of the Jewes at their Feasts as John at supper lay in Christs bosome Therefore Abraham sits above Lazarus at the Royall Feast of Glory Abraham hath a Diguiority there beyond Lazarus I must now give you the Reasons Reas 1. And first they that have more Grace are more like him than others They bear his Image in a Greater Print Parents though they love all their Children well yet they love them most that resemble them most the Parent loves that Child most that hath most of the Parent In it as God is the Father so he is the Idaea of the Saints God is the Idaea of the Saints and the Saints are his Reflections I conceive therefore that God cannot but love them most that have most of himself in them He doth by an holy Necessity of nature love them most that have most Grace For God is holy not by will but by Nature His will is not antecedent to his holinesse 't is naturall to him to hate sin and 't is naturall to him to love Grace and therefore to love more grace with more love Reas 2. Some of the Saints love God more than others doe as some Herbes are hot in the fourth degree and otherâ— hot but in the second or third degree such are the graduall inequalities of love in the severall Saints of God some are Warme in love others are Hot in love to him All love him unfaignedly some love him Flamingly All are serious in love but some are scorcht with love to him as David My zeale saith he hath consumed me because mine enemies have forgotten thy Psal 119. 139. word His love to God was so Extream Hot that it did even Exhaust and dry up his Moysture My zeale hath consumed me Holy affections are able to work upon the body no lesse than naturall affections Tell him that I am sick of love Now Love is the curious and quaint Grace of the Soule The Queen Grace of the Soule that transports God himselfe as it were into amorous Passions when God doth but hear once that a soule is fallen in love with him his heart is wounded presently and bleeds Enamoured streams of desire after her I love them that Prov. 8. 17. love me Love delights and dwells with love and they that love most in them God dwells most they have most of his company and are Ravished most with the Heaven of his presence Reas 3. Some of the Sains seek Gods Glory with most ardent and Hyperbolicall strains of zeale above others the Rest of the Saints cannot come near them In Rom. 9. 3. There saith Paul I could wish that my selfe were accursed from Christ for my Brethren my Kinsmen according to the Flesh Pauls deep Desire of Gods Glory drowns the desire of his own Felicity This Text doth crucifie
the Transcendent Glories and shining Joyes to come laid up for the Saints of God I say believe them and your hearts cannot but be taken with them It is impossible that any man who believes those infinite and un-imaginable joyes should not desire them he cannot but use the meanes to obtain them It is not directly in the Nature of man to neglect so great a Good if he throughly believes the Greatnesse and Goodnesse of it he cannot easily choose any thing else who believes the worth of it I say Faith is a beliefe of things that are infinite things so great that if they be so true as great no man that hath his reason and can discourse that can think and choose that can desire and work towards an End can possibly neglect them such infinite joyes would make you leave your finite joys such unlimited pleasures would make you scorn these poor and narrow pleasures of sin that are but for a season This is one thing that would make you Saints presently Secondly And then make no question but they may be yours They may be all your own if you will you may have them as well as any one that already hath them You may be saved as well as any that 's already saved God onely stayes and waits your Consent wilt thou not give thy Consent to match with Christ and be saved shall sin hinder thy so much happinesse why doth God Offer you Heaven but for you to make choyce of Heaven Make Choyce Deut. 30. 19. of Heaven and have Heaven why doth God open his shop and set all his Glorious Wares and Treasures before you but that he would have You to be his Chapmen Sinners God sends his Ministers to tender all these Glories to you and his Majesty himselfe stands waiting your Leasure his patience bears his justice forbears his mercy intreats you and his Spirit strives with you to perswade you and will you make any Question then but Heaven may be Yours why did the Lord of Glory come down from Heaven but that sinners might go up to Heaven Sinners a way is made for You to Heaven through the sides of Jesus Christ Vse 2. Saints how should this stir ye up to Excell in Grace Doth God love them most that are Crowned with most Grace Saints this should wing ye with an holy Ambition to be Eminent in Grace not to be Ordinary in Grace but Eminent in Grace not onely to Get Grace but to Grow in Grace oh what a sin is it to sit down under Ordinary Grace I say to sit down under so little Grace when they that have much Grace are much beloved and they that have more Grace are the more beloved they that are great in Grace are greatly beloved O Daniel thou art Greatly Beloved Filiall and ingenuous natures strive after the highest degrees of their Fathers love In 1 Pet. 2. 20. The Apostle Exhorting Christian Servants to suffer wrongs with Patience saith he What Glory is it if when ye be buffeted for your Faults ye shall take it Patiently but if when ye doe well and suffer for it ye take it patiently this is acceptable to God But it is some Glory to suffer Patiently even then when we suffer for our Faults Patience under deserved punishments hath its praise and glory also It is some glory to suffer patiently when we suffer meritoriously and to die patiently when we die worthy of death Patience under the Punishments we deserve is a Vertue How then doth the Apostle say What Glory is it if when ye be buffeted for your Faults ye shall take it Patiently I answer The Apopostle speaks Comparatively 't is true to suffer with patience when we suffer for our deserts is some glory and commendation but 't is no Glory at all in comparison I say compared with that Noble patience whereby we suffer meekly when we suffer unjustly There 's no glory at all in the other in comparison of this this oh this saith the Apostle is acceptable with God This is an Eminent Patience and shall have Eminent Acceptance with God Sirs God would have his Saints to step up unto an Eminency in in Grace he would have them suffer most patiently when they suffer most wrongfully whatever is more Choyce and Excellent in Grace than other he would have his Saints soar up thither And Sirs methinks this one thing were enough to blow you up into a flame of desires I say this The more Grace you have the more Dear you are to God They that are Greater in Grace are Greatly Beloved The more Grace you lay up in you the more love doth God lay out upon you Saints what say you shall not this awake you The more Grace is in thee the more would God love thee The more holy thou art above others the more would God love thee above others Secondly Nay the more Grace thou hast the more God loves thee above thy former selfe he would not onely love thee more than others but love thee more than thy former selfe as thy Graces increase in thee his love would increase towards thee as thou growest better he would love thee better Luke 2. 40. 't is there said of Jesus Christ himselfe The Child grew and waxed strong in Spirit and 't is added at v. 52. That as he Increased in wisdome and stature he increased in favour with God and man Doe thou saith Luther understand the word of the Evangelist most plainly without any Glosse that our Lord received increases dayly as in body so in spirit as other men are wont to doe I say Jesus Christ in respect of his humane nature did grow and improve in soule and body His soule improv'd in wisdome his body in stature and thus increasâ—d in favour with God and man This phrase is taken out of 1 Sam. 2. 26. And the Child Samuel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was in favour both with the Lord and also with men I say the Evangelist seems to fetch his expression from this Text to shew that Jesus Christ put himselfe into the same condition with other the sons of men as Samuel grew in Grace and favour with God so did Christ The more Illustrious the Image of God is in the Creature the more is God delighted in the Creature Now the Image of God was more Radiant and shining in Christ a man than in Christ a Child and therefore Christ is said to increase in Favour Neither doth this derogate from the Honour of Christ for this was done by the wise disposure of God so ordering it for our sake for upon the same account you might say that 't was unworthy of Christ to be a Child but Jesus Christ did Empty himselfe for our sake His descent was our ascent his Emptying of himselfe was the Fulnesse or Filling of us he came so low as to grow in Spirit and as he grew in spirit he grew in favour with God This knocks aloud at your doors and
things He would repeat often saying He knew no such Cordialls Thirdly His Victory over Sathan It pleased God about two years since to permit Satan to buffet him severall times once he lay all night and slept not and he was heard to say often Lord rebuke the Tempter Lord give Victory Lord be Gracious with these Expressions he spent five or six hours in the morning he spake very chearfully and said he would be laid to sleep and having taken quiet Rest he awaked and said that all the sins of his life had been laid before him that night and those things he said that he had long forgotten he then Remembred He said the Tempter had been very busie but blessed be God I did not sleep untill I had made my peace with God through Jesus Christ Then he chearfully said a little while after God may let Satan buffet us for a time but he shall never prevaile after this his chearfulnesse continued without interruption Fourthly His willingnesse to die He was wont to say Many wish to live over their lives againe that they might mend what had been amisse I would not be to live over my life again least I should make it worse I would not for all the world be young again because I would not be so far from Heaven And he would say to his Children when he had them about him I have taught you how to live and I hope I shall teach you how to die Fifthly His patience under his sharp sufferings His disease was Stone and Palsie and they that know these must look for Tortures yet in his sharpest Pains and Torments he would mollifie them with this consideration That is Best which God cloth He would often say The will of the Lord be done above all and in all for that is best of all and he would support himselfe under his sharp pains with this Meditation Heaven will make amends for all and sometimes when asked how he did he would answer Poor but going to Heaven as fast as I can his lips like an honey combe would drop such sweet Expressions as these If the Lord see it best for me that the stone in the Bladder should be the way to bring me to Heaven his will be done It is better to die of the stone in the Bladder than of the stone in the heart Thus if you observe he fed his Patience under the divine hand with divine arguments That place of Scripture I Cor. 10. 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able He did often mention with joy saying it was the first place whereby God gave him Comfort and some few days before his death when he was in much pain he said Blessed be God who brings this place with comfort to me whereby I had received first joy and so repeated those words There is no Temptation c. adding further Blessed be God Blessed be what comes in the the name of the Lord Lord be gracious Thus you see his Admirable Patience Sixthly His love to the Glory of God and the Church of God To joy under great afflictions is a hard matter water quencheth fire yet his joy in that which concern'd God his affliction could not extinguish he was wont to pray constantly since the ruines and desolations of Brampton that God would restore the Gospel hither and two days before his death he rejoyced exceedingly when he was told that this Place of Publick worship was finished About three days before his Death when he arose and went to prayer as he constantly used to do though not able to Enlarge in Prayer because of weaknesse he Prayed for the Ruine of Antichrist for the Churcher of God beyond Sea naming Savoy Switzerland Germany Upon the Fifth of November though very weak and under great pains yet he blessed God for the Great mercy of that Day to the Church and the Nation and to himself who was of the Parliament when the Powder Plot was intended for the many Mercies God had vouchsafed him to see since that time in the Church and in his own Family for his Lady the mother of his children who he said was gon to Heaven before him and for his Childrens Children and for his Hearing which being lost God restored him perfectly Thus the day before he dyed he kept A day of Thanksgiving to God for all his former mercies oh what spiritual and Angelical Elevation of heart was this his soul was Musical like the Swan he sang before his death which leads me to another Branch Seventhly his faith assurance a godly Minister speaking to him concerning his dissolution he said what matter is it if my poor cottage be falling here below I am sure of a fair house upon the Top of yonder hill A day or two before his Death the 5 of Job being read to him in course he said he that hath been with me in six troubles will not leave me in the seventh And lastly having like good old Jacob given his blessing to all his Children that were then at home and to his Grandchildren desiring the Lord to blesse and sanctifie them particularly I say having don this about an hour before his death though under Extream Pain he said Blessed be God for this quiet Peace Thus his Peace with God shined like a Candle in his heart till his lamp of life went out with these last words I die Lord be Gracious In the flame of these words his soule like the Angell of God that appeared to Manoah ascended and went up to Heaven Thus this Glorious Saint went up to Glory In the best times there were few or none better in these declining times he hath left almost none like him among us I pray God to double the Spirit of deceased Elijah upon his surviving Elisha The Lord repair the Ruines of this Castle and build up this Great Family for the Glory of his Name in these Parts Before I leave I cannot but tell you how God hath taken Three brave men of late from us The First upon whom the lot fell was Mr. Richard More of Linley the next was Mr. Humphrey Walcot of â—alcot and now it hath fallen upon Renowned Sir Rubert Harley I mention them here together because these Three were the Triangles of our Country and whilst they lived were special friends and of one heart for God in the concernments of his Gopell And now I have done onely to put you in mind a little of your selves you see you are dying creatures oh then Consider your later End The consideration of our last End should be the Exercise of our First thoughts to consider our end would be the end of our sins and the Resurrection of our Repentance Ashes keep fire alive so this consideration that we are Dust and Ashes will keep our Graces alive FINIS