A SERMON Preach'd in the Cathedral Church of NORWICH AT THE FUNERAL OF THE Right Reverend Father in GOD EDWARD LORD BISHOP of NORWICH Who Departed this Life July 28. 1676. By B. Riveley one of his Lordships Chaplains and Preacher in the said City Of whom the World was not worthy Hebr. 11. 38. LONDON Printed for Sam. Lowndes near the Savoy in the Strand and William Oliver Bookseller in the Market-place in Norwich 1677. A Sermon Preach'd in the Cathedral Church of Norwich at the Funeral of the Right Reverend Father in God Edward Lord Bishop of Norwich c. JOB XXX 23. For I know thou wilt bring me to death and to the house appointed for all the living NO Book of Scripture better furnish'd with Funeral Texts than this of Job and no Funeral could better deserve a Text out of Job than this being the Funeral of a Man fearing God and eschewing Evil a Man perfect and upright in his Generation a Man patient and holding fast his Integrity to the last But intending his just Encomium at the end of my Sermon I shall say no more of Him now The words are doubly considerable to us in their dependent and in their abstracted sence That they have a Coherence easily appears by the Illative Particle For by which they are tack'd to somewhat said afore But to spend any of my time in giving you the various Conjectures of Expositors about their Connexion would be hugely unjustifiable knowing my own mind of not handling them at all under this Consideration only this may be obiter observable to us That Job was at present in sad case The dayes of Affliction had taken Ver. 16 17 18. hold upon him he was diseased in body and restless through pain and sickness as out of the foregoing Verses may be learn'd and he thought this a fit season wherein to contemplate humane frailty and to consider his own dying He knew no Man at best was far distant from a Crave or could entertain hopes of living alwayes much less could he do so that was at the brink of that place already 't was an easie and short remove he knew for God to send him from his weary Pallet and sick Bed to his long and last Home And possibly this was the Argument of his patience that in all likelihood he had but a little while longer to endure He was sure if nothing else could his own Mortality at last would give him a Quietus est The Grave is a period as to all earthly Comforts so to all worldly Crosses and Perturbations and to this period Job Knew all must come and himself among the rest For I know thou wilt bring c. But it is the entire and abstract sense of the words that I would come to and I take them to contain in them a right comfortable profitable and practical Nation of Mans Mortality in general and of thine and mine in particular I know thou wilt bring me 〈◊〉 death and to the house appointed c. 'T is the speech of a Job that was not only a good Man himself but an Exemplar of such and so refer'd to in the * Jam. 5. 11. New Testament and therefore when he saith I know 't is as much as if he had said I would have others to know it too That God will bring them every Mothers child of them to death and to the house c. Let us then carefully observe what the holy Man professes to know here and how and thence draw Rules and Documents for our own present instruction and regulation of future practice As I. He knows the Grave under the Metaphor of a House that is he hath a comfortable Notion of that sad solitary dark silent place for doubtless that is it he means by the House of all Living The Allegory is the very same Chap. 17. 13. If I wait the Job 17 13. grave is mine house From whence we may know thus much too That Doct. 't is in the power of Religion and the grace of God to frame in a Mans miâ—â— most comfortable and amiable Idea's even of dying and being laid in the Grave things otherwise most formidable and terrifying He that sayes here I know that I shall dye had said before I know that my Redeemer liveth Job was a Job 19. 2â— Christian by Anticipation and embraced the promises afar off as the holy Men of the Old Testament are said to do Hebr. 11. 13. His fearlesness and hope in his own death sprung from his faith in Christs Resurrection and whoever they be that can plead a title to that victory of Jesus as well à posteriori as à priori Hebr. 13. 8. for he is the same to day that he was yesterday have a sufficient foundation for the like courage and comfort in and about dying that he had Without a Christ I can't excuse any one from looking upon Death as a Ghastly thing the King of Terrors the greatest of Temporal Evils the dissolution of Nature the revenge of the Law for sin but there is a reverse of this prospect in the Gospel and by the virtue of Christs Religion Here you may behold the Son of God as the great Lover of Souls and Captain of their salvation marching out of his glorious Tent into the Enemies Country on purpose to deliver them Hebr. 2. 15. that through fear of death were all their life-time subject to bondage Yea here you may behold him setting his foot upon the neck of this Goliah and disarming 1 Cor. 15. 55 56. him of all his weapons as St Paul represents him Yea here you may see him an actual Triumpher and weighty Conqueror girt with a golden Girdle and the Keyes of Death and Hell hanging at Rev. 1. 13 18. it as in St Johns Vision Now Death is abolished so the Apostle speaks that is as to its deadliness 2 Tim. 1. 10. poyson ugliness enmity Now the Serpents sting is pulled out it can but lick and glide it can't pierce and wound like a Worm it can only feed on the dusty part the baser mold but the precious Soul is out of its reach Now Hell is dismounted from behind him that sate on the pale Horse and though he Rev. 6. 8. may chance to look big and threaten still yet he cannot kill and damn at the old rate Yea Death is now not only disabled but reconciled Treacle is extracted out of this Viper Honey is found in this Lyons Carkass the Devils Cudgel is beaten to his own head what he design'd for mischief is over-ruled into an instrumentality for the greatest good and whom he had set on work to be the worlds Butcher proves the Christians Priest to send up his Soul a Sacrifice to God and to preserve his Body awhile in the Ashes below By the admirable grace of the Redeemer of the most shun'd Foe is made a kind Friend of a grisly Worm a familiar Confident an amiable
ruddiness is put into Deaths pale Cheeks since the effusion of Christs blood by his being made a Curse Death becomes a blessing that which was the punishment of Vice proves the security of Virtue which was the instrument of Justice the token of Mercy which was the dissolution of Nature the completion of Grace Now Death is no longer the Saints loss Phil. 1. 27. but their gain it turns to great account 't is put into their Inventory among their riches Death is yours 1 Cor. 3. 21. 'T is no longer the grim Serjeant of their Judge but their humble Servant their officious Black and Slave to hold by the Hangings on their Clay Wall till their Princely Spirit enters the Presence Chamber of the great King the Grave is no longer their Prison but their House their resting place from their labours their hinding place from the storm yea 't is Janua Vitae Porta Coeli their only passage into the eternal state of bliss and glory This is the victory of Christ This is the effect of Christianity it doth not quite kill Death but it makes that Death shall not kill us * There is a killing with death threatned Rev. 2. 23. it does not cause us not to dye but it certainly keeps us from being damned it wo'nt prevent our coming to a Grave but it will mightily chear us in our passage thither and so embalm us when we come there that not a hair of our heads shall everlastingly perish O Sirs I let us be able to know Death and a Grave Vse after this comfortable rate not foolishly to presume with Agag but groundedly to hope with holy Souls That the bitterness of Death is past Let us approve 1 Sam. 15. 32. our selves living Members of the great conquering Head Jesus Christ and so his victory will be our victory We shall be Conquerors too through him that loves Rom. 8. 37. us and Death shall have no more dominion over us than it had over him Let us endeavor an hearty and universal performance of the conditions and terms of the New Covenant which are Repentance from dead Works and Faith in Jesus Christ that we may thereby assure to our selves the said promises and priviledges of the same Covenant This way the Saints of God have alwayes come by their courage against and their comfort in a dying hour This hath carried them to their Graves with the same unconcernedness wherewith they pass to their Beds every night This made a holy David not afraid to pass through the valley of the shadow of death This made Psal 23. 4. a holy Job to claim Kindred of the worms and rottenness I have said to Corruption Thou art my father and to the Worm Thou art my mother and my sister Job 17. 14. And to speak as familiarly of his going to the Grave as if he were a going to his Home I know thou wilt bring me to the House appointed for all Living So much for the first sort of Notion which Job here professes to have of his own Mortality viz. comfortable and chearing pass we to the next kind of Notion thereof which is reflexive and applicatory I know thou wilt bring me to death and to c. II. Job not only has a general Notion of Death as the way of all Flesh and of the Grave as the House of all Living but he has a particular Notion of both referring the case to himself He knows that as none can no more can he put in Plea or Barr against his coming to the Dust and being ere long a Tenant in that dreery Habitation yet common repository of the Grave From whence we may please to know thus much too viz. That Good and Holy Men are not only convinc'd Doct. and knowing of other folks dying but particularly of their own To know that all must dye is a Lesson that few are ignorant of he is a very dullard that is not come so far This Nature teaches Law obliges to common Experience and Observations ratify and confirm There were but two that we read of Enoch and Elijah and they upon extraordinary priviledge not for ordinary example that balked the Grave in their passage to the other World All others have laid their Heads down upon a green Turf and dwelt with Worms and such like creatures of an Equivocal Production The Sons and Daughters of their own Flesh and Bones in a House of Dirt and Rottenness And there is a Must for this as that wise Tekoite said We Must needs dye there 's necessity for it thus 2 Sam. 14. 14. far from the original Law of our Nature and from the consequential Law of our sin so that if God and Nature can hold us to conditions we must needs dye I. Supposing Man innocent he was yet mortal in his Nature he was an excellent creature as he came out of Gods Hands but yet but a Creature 't was never put into his Nature that if he fell he should not break he was a mixture of Heat and Cold of Dryness and Moisture compos'd of corruptible qualities and materials only there was a possibility of not dying through the Divine Favour and the Almighties supportation He grew upon an immortal Root there was his security but cut off from that by his own degeneracy he soon wither'd and shew'd what he was II. In which laps'd condition if you further consider him Death is made his Doom as 't was his Nature before and as to the stroke of it there is now no remedy though as to the sting of it there be ' T is appointed for men once to dye 't is now Stature-Law Hebr. 9. 7. and has been executed through all ages and will be so to the end of the World Your Fathers where are they and the Prophets do they live Zach. 1. 5. for ever that is in this world where is Abraham the Father of the Faithful and David the Man after Gods own Heart and Lazarus the Friend of Christ the Patriarchs and Apostles Men of all sorts under both Oeconomies of the Old and New Testamant have long since tasted Death If ever there had been any dispensation from dying I suppose Christ would have brought it along with him but I find no such thing in the whole Gospel Charter 'T is said there is no condemnation to them that are in Rom. 8. 1. Christ Jesus but 't is not said there is no Death Just as God dealt by the Serpents in the Wilderness so did Christ with Sin and Death in the Gospel-state he did not presently destroy all the Serpents but took care that whoever was stung with them should be healed No more did Christ make Sin to be no Sin or Death to be no Death but he provided Pardon and Salvation Balme and Cure in his own Bloud he did not keep Men altogether from dying because he could do his Redeeming-work better without it for it is more to the honour
endure and that he was to honour the Sovereign of his Life and Death as well by tarrying his leisure as by bearing his hand His repeated Prayer to Heaven was that in his utmost extremities he might not be provoked to speak dishonourably of God and when through some fierce exacerbation of his disease he was constrain'd to make some noise and outcry he would presently subjoin Though he did roar yet he did not murmur Every Fit he was wont to call a Storm and in the intermission he would smile and discourse and pray as if he were providing his tackling against the next Assault His Patience was of the right stamp not stoical and sullen but purely Christian and grounded upon right principles By the grace of the Gospel his Soul was set above the miseries his flesh lay under and Moses like he endured as seeing him Heb. 11. 27. that is invisible He knew with holy Job in my Text That God would bring him to death at last and so give him a Writ of ease and with the same holy Man elsewhere he knew also that his Redeemer lived and would be his exceeding great reward 4. Furthermore as the complement of all therest there was in this worthy Prelate a generous and extensive Love He was come to the top of St Peter's 2 Pet. 1. 7. Climax Brotherly Kindness and Charity No man could say his Prayers with a better Spirit for he was full of Love and empty of Wrath and Rancor He could give and forgive both at the same rate Toties quoties that is as oft as there was need He was not like that Bishop I have somewhere read of That would part with his blessing but not with his money for his pardon and his peace pass'd from him to those that stood in need with equal freedom and chearfulness His universal Charity in reference to the Persons and Souls of Men was so conspicuous that the world could not deny it but was forc'd to miscall it Compliance All the doubt may be concerning his Charity to the Poor and Needy with reference to their outward estates because the excellency of this virtue lies in the secresie of its practice according to the great Masters Rules whereof as near as he could he was a strict observer He was for giving of Alms Matth. 6. 1 2 3 4. but not with a Trumpet He was for laying up his treasure in Heaven with him that sees in secret and rewards openly and not in the eyes and ears and tongues of men Chests that have neither locks nor keyes to secure what is put into them He was not for damming up his waters quite till death should break the bank and cause them run down at last with a greater noise and torrent of ostentation but he was for their silent pure and uninterrupted motion in a constant though narrower Channel into broken Pitchers and empty Vessels Daily and hourly were the emanations of his Charity while he lived but most of them running like streams under-ground till he was dead Many were the Gifts he scatter'd to the bringing up of poor Children to School to the maintenance of poor Scholars in the University to the supportation and encouragement of ancient foundations of Piety and Learning to the relief of visited places in his Diocess in the time of the great Plague to the supply of the wants of poor Ministers Widows to the augmentation of small Vicarages in his Gift not very much less than 300 l. per annum being upon the Kings Letter by him setled to that use And if to these you add the several shares that Southampton the place in which he entred the world Merton Colledge in Oxford the place of his first Preferment Northampton the place of his first Ministerial employment Norwich the place in which he departed the world I say if to the foregoing Accounts you add the several shares which these places have had of his bounty you cannot want a sufficient evidence of his being rich in good Works and abundantly Charitable nor can any hereafter doubt of it excepting such as lookt upon his revenues with an ill eye and so could not look upon his disbursements with a good one Thus far it appears he was an extraordinary person in his Life and now that he might no less appear so in his Death we may observe that therein God was pleased to do him an extraordinary kindness and make that which us'd to be to others a part of the punishment of their sin to be to him a part of his excellent reward The great Augustus's wish was his enjoyment an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a civil and well-natur'd death The last Sand in the Hour-glass falls not with less difficulty than he expired with There were no Noises Groans Convulsions Cramps distortion of the Looks staring with the Eyes gnashing with the Teeth in the last Scene of his Life His passive Fortitude had been abundantly try'd before and his active Graces demonstrated and therefore the less need of either now His meek Soul glided from him in a fine imperceptible Vehicle and he dyed much after the rate of the Rabbins talk concerning Moses Osculo Oris Dei as it were with a kiss of Gods mouth In sum the description of old Enoch's life and death fits him well He walked with God and he was not for God took Gen. 5. 24. him By this time I have finish'd a plain Monument unto the memory of a good and excellent Person our present deceased Diocesan now to rail it in and make it the more intemerate and inviolable to the most audacious hands I shall beseech you lastly to consider This was the Man that bore the heat of the day for us This was he that came to us in our gore and rubbish This was he that entred our Augaean Stable in its filth and reduc'd it to that degree of cleanliness wherein you now find it This was he that carried us through the Wilderness and has brought us to the brink of Jordan Norwich was his Nebo to this Mount he came and here he dyed And I shall beseech you also to join in this Prayer That the Spirit of the God of Elijah may be doubled upon Elisha That a Joshua may arise unto us after this our Moses one that may perfect Gods workupon us one that may carry us over the River one that may conquer the Canaanite for us one that may see us setled in the promised and long expected Land viz. in Uniformity of Practice in Peace of Mind and in Prosperity of Condition FINIS
of his Grace to make Men live in death and in despight of it than to continue a bare natural life unto him and thus does our Saviour not slaying this our Enemy out-right by making him to drag his Chariot and to subserve some nobler End However Death is Death still since Christ at least in the Physical Notion of it if not altogether in the Moral Dust must turn to Dust Man must pass into his first Principles This curious frame of the Body must be dissolv'd The original Sentence thus far stands irrepealable the sinner must dye and we are none of us sinless and though some of us may be better than others yet no mans Grace or Virtue no more than his Youth or Wit or Beauty or Strength or Wealth or Greatness can excuse him from dying This courtesie indeed it may do him that he shall but dye as the poor Lepers at the Gates of 2 Kings 7. 4. Samaria He shall not dye over and over the first and the second Death but yet dye he must still the Grave is the Landing-place of all Living but Christ has taken Order that in Hell none shall come but Hypocrites and Unbelievers But what need I wade further into this general Notion of Mortality Every bodies knowledge is no bodies knowledge the more common the speculation the less reflected on and consider'd 'T is the Virtue onely of some men to lay the end of all Men to heart Job was one of this high Proficiency Eccles 7. 2. in the School of the Grave I know says he to God thou wilt bring Me to death and the way that all goe I shall follow this is right profitable Knowledge Knowledge with Application and such should ours be This is the Christian Philosophy to argue from the common condition of Man to my own particular concern To count my self as much a Mortal when I am well and in health as when I am under the immediate stroke of death by sickness or some acute and deadly disease To be able to approximate and appropriate never so far distant danger and to see the evil day a great way off through all the periods of time that are filled up with never so much Wealth Honour and temporal Prosperity and to number my dayes when they have few or no nights in them I mean when they are all Glorying and Sun-shine and to ballance my Actions Resolutions and Affections in about and towards the world and its injoyments with such present Meditations and thoughts as these Am I not of the Order of Gods Creatures here below Brother to the Worms Sister to the Dust Is not my Breath in my Nostrils where there is room for it to go out and possibility for it never to return may not God this night take me away from these things be I never so great may I not by and by instead of mine Honour be laid under mens Feet Instead of my Purple and Soarlet be oloathed with rottenness as Joh speaks and instead of my Delicacies and Luxuries become my self Worms-meat Is not the time a coming apace when of all my rich Silks and Naperies I shall have nothing left me but my Winding-sheet of all my Houses and Lands nothing but the length of my Grave I confess this is hard ordinarily for Men to be made to think otherwise of this condition than they at present find and feel 't is difficult while they are in Life and Health in Youth and Bloud in Prosperity and Affluence to cast their thoughts into such a mould as this Men are loth to fright away their pleasures with a Deaths-head and they are ready to conceit foolishly that an applioation of death to themselves after this rate is a kind of presage and ominous invitation of it and will make it come sooner than it otherwise would a mistake like that of some superstitious persons who forbear making their Wills for fear of thereby hastening their ends But the vast Spiritual profit of this course will recompense its uneasiness to the Flesh and I dare assure those that conscienciously use it that they Will thereby make their lives much the better but not a whit the shorter And therefore I shall hence exhort you all to study Vse to attain this Christian sagacity and to know Death and the Grave beyond the Theory when you see death in other folks brows and Visages feel it at the same time in your own Pulses and Bowels Apply all Lectures Notices and Monitions of Mortality wherever you meet with them unto your selves and for Gods sake let not this be lost Let not one Funeral procession be a matter only of custom and formality to you and when you see a friend or a neighhor laid in his Grave don't only shake your Head and say This is it we must all come to but lay the Providence to your Heart goe home and set your whole House in Order and alwayes remember for ought you can tell to the contrary your own turn may be next There 's not a Corps goes to the Dust but we should have the Wit and the Grace as in a broken Glass to see our own Faces there III. But I proceed to the third and last observable out of the words Job knew other men dyed and he himself should dye so as to be the better for that his knowledge That common Rule in Divinity that words of Knowledge in Scripture-phrase do connotate both Affections and Actions sutable to that knowledge is here of use When the Holy man says here I know 't is as much as if he had I so know I shall dye and be buried as well as others that I will take care to live accordingly 'T is not only my observation that others dye and my opinion that I my self shall dye but 't is my resolution to practice according to both 'T is the knowledge of my Heart and Will as well as of my Head and Understanding If these words be not meant thus there 's little or no great matter in them for a Job to speak but if there be we may know thus much from them again That 't is a chief part of a mans wisdom to know Doct. Death practically to know it for his good to do him good and to make him good Job knew it thus and he seems here to boast kindly of it not barely to profess it I know thou wilt bring me c. 'T is true I must dye that any one may say but Job 5. 27. that won't satisfy a wise holy Man he enquires further Am I fit to dye Is my work done Have I got Oil in my Lamp to meet the Bridegroom withal Is my Peace made with God Are my Accounts 1 Tim. 6. 19. ready Have I laid up a good foundation against the time to come that I may lay hold on Eternal Life when I let goe my hold on this life A mans knowing to such purposes as these that he shall dye viz. to
put him upon such enquiries and upon endeavours consequent upon such enquiries is a great degree of Spiritual Wisdom and Religion As may appear by the natural effects of it which are two great ones viz. 1. To make a man live more Holily 2. To make a man dye more hopefully than otherwise he would 1. 'T will make him live better in several particulars as 1. It will not let him sin in quiet A Christian considerate of his latter end can't commit sin at the rate of other men no temptations can be offer'd him but it will beget such questions as these Is it fit for a dying man to enterprize Can I appear before God with such a thing laid to my charge Am I going I know not how soon to give up my Accounts and shall I run upon a new score perhaps this may be the last Act of my Life and shall I conclude so ill Shall I let my Sun set in a cloud Shall I kill my self with death Shall I arm my Enemy with a fresh sting Shall I commit those things which if they hasten not my end will certainly make it more uneasie by reflection upon them 2. It will repress in a Man the rankness and wildness of sinful Lusts and Affections such as Ambition Covetousness and all Licentious practice 'T will watch him tame and sober and make Religious precepts and counsels dwell deep in the Soul and take impression Thus the Cynick taught the Macedonian Prince how to get greater Victories over himself than over others by carrying him to his Fathers Tomb. And I have heard of a great Deboichee that was mightily chang'd by this holy Artisice of a dying Friend who to the bequest of a Ring with a Deaths head annex'd this condition That he should constantly wear it and one hour in a day for seven dayes together look and think upon it This is St Paul's Argument The time is 1 Cor. 7. 29 30 31. short let them that have Wives be as if they had none And they that rejoyce as if they rejoyced not And they that use this World as not abusing it For the fashion of this World passeth away And it is St Peter's too 1 Pet. 2. 11. I beseech you as Pilgrims and Strangers abstain from fleshly Lusts That must needs be a lewd ungovernable intemperance that will be drunk out of a Scull and Revel it in a Charnel-house 3. It will quicken a Man to the Duties of Religion make him more frugal of his time hold him closer to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great errand of his life and keep him watchful against Neglects and Errors What St Peter writes to the scatter'd Christains I will put you in remembrance knowing that shortly I must put off 2 Pet. 1. 13. this Tabernacle is the constant language of a Man knowing after this example of Job in my Text. I will do all the good and receive all the good I can knowing that I ha'nt long to live I 'll make as sure and as quick work as I can for my Soul since I have so little security in the earthly House of this Tabernacle Scripture measures our Life-time by a Day and Death is call'd a Night Now we all know Day-time is Working-time in Allusion to which our Saviour sayes of himself I must work the works of him that sent me while John 9. 4. 't is day the night cometh when no man can work And just thus the wise Christian takes his measures too His knowledge of his much work to do and his little time to do it in wo'nt suffer him to lose any opportunity lest he should be benighted in his work but whatsoever his hand finds to do he does it with all his might knowing there is no work nor device nor Ecc ' es 9. 10. knowledge nor wisdom in the Grave whither he is a going No better way to keep Fire alive than in its own Ashes and if there be any sparks of Reason or Religion in our Souls any sense of God and our Duty nothing will * 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir and blow them up and kindle from them religious affections and pious performances better than this knowledge and consideration of our own mortality Lastly This will make a Man dye more comfortably as well as live better This is a way to make Death no Bugbear by being acquainted with it in our life-time To prevent the killing eye of this Basilisk by seeing it before it sees us To make the ending of a natural animal Life to be the beginning of a divine eternal Life by dying before we dye that is in a believing prospect of it and provision for it This I take to be the great governing Virtue and Mistress of Morals call'd Prudence which is nothing else but Providence under a contracted name and all other wisdom and knowledge must vail unto it I find two of the best and greatest men in the Bible aspiring and suspiring after this knowledge bending all their endeavors and prayers for the attainment of it David prayes thus Lord make me to know my end Psal 39. 4. and the measure of my dayes what it is that I may know how srail I am 'T is not to be understood as if he desired to know in a literal sence what year or day his Life should end but in a spiritual sence how he should end it well any day of the year or any hour of the day Doubtless he was a Man given to pious meditation and his thoughts had been in the dust before now but he could not bring his heart and will to that practical knowledge of his own frailty which he desir'd and therefore he turns to God Lord make me c. Moses another great Man and skill'd in all the wisdom of the Egyptians prayes thus Lord teach me to Psal 90. 12. number my days that I may apply my heart unto wisdom He had been numbring his own and all other Mens Yer 10. dayes a little before and he could tell no further than three or fourscore years but what was this towards the application of his heart to wisdom We need but little Arithmetick to number our dayes but we need a great deal of Grace to number them so as to be the wiser and the better for it Even a Moses prays for this Pray we therefore for the wisdom of these holy Use Men and for the knowledge of a Job That we may know as he did God will bring us to death and to the House appointed for all Living All this while I have discours'd you as at common Funeral now let me offer somewhat more properly Calculated for this Meridian and Occasion viz. The Funeral of Dr. Edward Reynolds late Lord Bishop of this Diocess What I have hitherto said concern'd you in your general capacity as mortal Men and Citizens of the World but now I have a few words to you as Citizens