will so you rightly understand the thing 2 Spiritual 3 Eternal Now here we are not to understand Life and Death Spiritual or Eternal but only Life end Death Natural Corporal or Temporal Life Natural or Temporal is one of our dearest Temporal enjoyments in this present world All that a man hath will he give for it It consists generally in the vital union of Matter and Form of Body and Soul Life said one is the Souls abode in the Body But here three things must be distinguished viz. Principium vivendi Esse viventis Operationes vitae 1. Principium vivendi the Principle of living And that 's the Form or Soul Vegetative in Plants Sensitive in Bruits Intellective or Rational in Man 2. Esse viventis The Being of the living which is properly such a Nature in the living Creature while the Principle of Natural life is in it as whereby it is disposed to exert and exercise acts of life 3. Operationes vitae The Operations or Acts of Life Properly and formally these are not Life but the effects fruits and evidences of Life These Acts of Life may be reduced to Motion In him we live and move Act. 17.28 Every Creature that lives moves And as the Motion in any Creatures is more or less perfect so the Life of them is more or less perfect Thus Living Plants do move by Nourishing themselves Growing Fruit-bearing and Breeding their like Thus Living Bruits do move by all the said Motions of Plants and over and above them by Outward senses Seeing Hearing c. by Inward senses The Common-sense Phantasie and Memory and by Loco-motion or moving from place to place Thus Living man moves by all the Motions of both Plants and Bruits and above them all by Understanding Conscience and Will The Motion of Bruits is more perfect than that of Plants and consequently the Life of Bruits is more perfect than the Life of Plants But the Motion of Man is more perfect than the Motion of Plants or Bruits and therefore Mans Natural Life is incomparably more perfect noble and excellent than theirs Death Natural or Temporal is The Privation of Life Natural through the Separation of the Matter from the Form of the Body from the Soul In the Death of Plants or Bruits the Form or Soul is so severed that it 's destroyed with the Body Goes downward But in the Death of Man his Soul is so separated that it separately subsists without the Body Goes upwards Returns to God to be immediately disposed by him unto eternal weal or woe Eccles. 12.7 1 King 17.21 22. Heb. 9.27 12.23 Luk. 23.43 16.22 23. 1 Pet. 3.19 Now they that are Christ's have Life and Death Natural Corpoâ—al or Temporal theirs Theirs peculiliarly their 's advantagiously beneficially salutiferously How is Life theirs that are Christ's Resol They that are Christ's have Natural Life theirs in a far and more excellent sort than any Christless persons have it viz. I. As a Token of Gods paternal favour They that are Christ's have Life not only from God as a Common Creator but also from God as a peculiar tender Father in Christ. Your heavenly Father knoweth that ye have need of all these things Our Father which art in heaven give us this day our daily bread Again He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things They have Life not only with Gods leave and permission but also with Gods love and approbation Not only by Gods general Providence and common donation but also by Gods special Providence and peculiar dispensation Now the Affectus Amantis the Affection of the Loyer is that which highly commends the Munera Dantis the Gifts of the Giver and is more than the Gifts themselves This makes the present Life of the Saints double sweet II. As an additional Mercy in and with Jesus Christ. Jesus Christ is The Gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The primary transcendent supereminent Gift of gifts Joh. 4.10 3.16 All others are but Additionals Accessories Appurtenances attending upon him Accessories follow the Principals Christ is the grand Mercy the Mercy of mercies Till we have obtained him we have in effect obtained no mercy 1 Pet. 2.10 But to whom God gives Christ to them he gives freely both life and all things with Christ Rom. 8.32 Mat. 6.33 He is the Inheritance these are but th' appurtenances He is the Fountain these but the streams thence flowing To them that are Christ's He brings all blessings in his arms As Christ's blood flows freely to them so Life and all things come sweetly swimming to them in the blood of a Saviour III. As a fruit of Gods precious Promises Christless men have Life and all their enjoyments only by Common Providence But they that are Christ's have and hold Life andall things by Covenant and Promise Godliness hath the Promise of the Life that now is and of that which is to come 1 Tim. 4.8 Again the Promise is Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Mat. 6.33 They that are Christ's are children of the Covenant which God made with Abraham c. Act. 3.25 They that are Christ's are Abraham's seed and heirs according to the Promise Gal. 3.28 29. 4.28 whilst all others are strangers from the Covenant'â— of Promise Ephes. 2.12 Now to hold Life by Promise is both a sure and sweet tenure For God that promised cannot lye Tit. 1.2 yea Gods Promise and Oath are those two immutable things 〈◊〉 it is impossible for God to lye And this ministers â—o ais strong consolation Heb. 6.18 And All the Promises of God in Christ are Yea and in him Amen 2 Cor. 1.20 Oh what an Advantage is this to them that are Christ's that hold Life and all of God in Christ by Promise God hath as Augustine notes made himself their Debtor not by Receiving from them but by Promising to them They may by Faith confidently rest and rely upon his Promise They may by Prayer in all wants and dangers plead Gods Promise and sue him as it were upon his own Covenant and Bond. He will not He cannot deny himself 2 Tim. 2.13 IV. As an onely happy Season divinely blessed and sanctified to all that are Christ's for their salvifical furtherance in Spirituals and Eternals Tit. 1.15 2 Cor. 6.2 Others have Life but not in such sort sanctified They as one said not so much live as are in life Life unto them is as the Quaits were to Israel a curse rather than a blessing Or as the Pearl is to the Muscle or Oyster on the Precious stone to the Serpents head their Disease rather than their Perfection Hereafter the wicked shall say It had been good for them they had never lived they had never been born Mat. 26.24 Or that assoon as
THE CHRISTIANS ADVANTAGE BOTH BY Life and Death Discovered in a SERMON PREACHED At the Funeral of that Faithful and Eminent Servant of the LORD JOSEPH JACKSON late Esq and Alderman of the City of Bristol On the 17. day of January An. Dom. 1661. By Fran. Roberts D. D. Rector of the Church at Wrington in the County of Somerset Phil. 1.21 To me to Live is CHRIST and to Die is GAIN Hieronym ad Eustoch in Epitaph Paulae tom 1. Non moeremus quòd talem amisimus Sed gratias agimus quòd habuimus imò habemus Deo enim vivunt omnia quicquid revertitur ad Dominum in familiae numero computatur Hieronym ad Theodor. in Epitaph Lucinii tom 1. Nos dolendi magis qui quotidie stamus in praelio peccatorum vitiis sordidamur accipimus vulnera de otioso verbo reddituri sumus rationem LONDON Printed by Edw. Mottershed 1662. TO My much Honored and entirely beloved Friends in the LORD The Children Brethren Sisters and others in near and dear Relation to JOSEPH JACKSON late Esq and Alderman of the City of Bristol now sleeping in Jesus yea living and triumphing in bliss with IJSUS Grace mercy and peace in this life and eternal glory in the life to come My dear Christian Friends HOw brittle frail and fading is the most flourishing Life of Man here on Earth The Holy Scriptures compute it By 70 or 80 years Psal. 90.10 by a few years Job 16.22 by moneths Job 14.5 by dayes Job 14.5 by a few dayes Job 14.1 by one day Job 14.6 by all denoting the extreme brevity of it And they compare his life and time of abode here below To a vanishing vapour Jam. 4.14 to a transient wind Job 7.7 to a perishing puff of breath Psal. 146.4 Isa. 2.22 to a fading flower Psal. 103.15 16. Job 14.2 to a momentary meditation thought or tale told Psal. 90.9 to withering grass Psal. 90.5 6.1 Pet. 1.24 to a speedy irrevocable flood Psal. 90.5 to yesterday when past and gone Psal. 90.4 to an hastening Post Job 9.25 to a swift Weavers shuttle Job 7.6 to short handbreadths Psal. 39.5 to a Weavers web soon brought to the thrum to be cut off Isa. 38.12 to a Watch in the night but three hours long Psal. 90.4 to a vanishing shadow Job 4.2 8.9 Psal. 102.11 to crumbling dust Psal. 103.14 to a sleep insensibly passing Psal. 90.5 to an Apparition or image Psal. 39.6 And as if all these reached not home to meer Nothing Psal. 39.5 By all these emphatically describing the extreme lubricity uncertainty and vanity of Man's life VVhereupon we may with the Psalmist justly conclude Surely every man at his best state is altogether vanity Selah Psal. 39.5 Not only man but every man not in some state only as of childhood sickness old age c. but at his best state Heb. when setled Is not only vain but vanity it self Not only vanity in part or in some regard but in whole altogether vanity And all this with a Surely prefixed for the more undoubted certainty And with a Selah suffixed for the greater observableness It is not long since his late dear Yokefellow was by Natures dissolution divorced from him And now Himself ◠by Death separated and removed from you Oh what is man Little did I think to have preached at the Funeral of either And lo so hath the LORD disposed things that I have not without much reluctancie and grief performed this last office for them both not many years interposing They have prevented both you and me Our work is to prepare to follow after The good Lord teach us so to number our days that we may apply our hearts to wisdom Psal. 90.12 To true spiritual wisdom To wisdom for our selves for our souls for our eternal estate with our dearest Saviour IESUS CHRIST in Heaven We have here no continuing City Let us diligently seek one to come A City that hath foundations whose builder and maker is God Heb. 13.14 11.10 Let us so manage our Earthly Pilgrimage that we may make sure of the Heavenly Heritage Let us so improve this Mortality as not to miss of that Immortality And so live on Earth a while that we may undoubtedly live in Heaven for ever As for you that are surviving My Conscience and Affection I cannot but affectionately love those that belong'd to him whom I so intensively affected for Christ in him prompt me to present a few requests unto you by way of Advice And I hope you will resent them with Christian acceptation 1. Be pleased to peruse and practise those Ten Instructions or Practical Directions published in my Instructive and Hortatory Epistle prefixed to my Sermon preached at the Funeral of Mary Jackson his late religious Yokefellow You have the printed Books and Directions I need not mention any Particulars but compendiously refer you to them I heartily recommend them to your faithful practice beseeching the God of all wisdom to give you salvifical understanding in all things 2. Endeavour to comfort your selves in this your great loss of him and deep affliction for him by Christian considerations And what Consolatory Arguments may you not readily suggest unto your selves His Life was so Christian that his Death must needs be comfortable Of a good life there cannot come a bad death As of a bad life seldom comes a good death Life and Death were his for all manner of spiritual advantages He liv'd to the Lord and died to the Lord both living and dying he was and is the Lords Rom. 14.8 His body as Hierom said of Nepotianus is returned to the earth but his soul is restored to Christ. His Sins and Sorrows are all ended his Graces are perfected and his eternal Joyes are begun VVhile you are lamenting in black He is triumphing in white Are we born that I may use Hierom's words to Paula upon the death of her daughter Blesilla that we should here abide eternally Abraham Moses Isaiah Peter James John Paul the chosen Vessel and above all the Son of God died And are we grieved that one depart the body whose soul was so accepted of God as to be snatched out of the midst of iniquity and error Let that dead person be lamented whom Hell receives whom the Infernal pit devours for whose punishment everlasting fire doth burn As for us whose End the Angels accompany whom Christ meets let us rather grieve that we are kept so long in this tabernacle of Death and may not meet Christ sōoner seeing while we are present in this body we are absent from the Lord. Let Faith Hope and Love be your comforters as Augustine sometimes advised an Italian widow upon the death of her Husband Faith For you are not desolate so long as Christ dwells in your hearts by Faith Hope For you cannot but confidently hope That he is not lost but only sent before you That he is in Heáven with Christ which
must not terminate nor glory in any of them but only in Christ and in God Otherwise as Beza well expresseth it They are not so much yours but rather you are theirs These Corinthians carnally gloried in the Gifts of their Teachers some in one respect some in another whereupon contentions and divisions increased amongst them 1 Cor. 1.10 11 12. Therefore Paul by many Arguments and by this in the Text after the rest endevours to quench these heats and to cure these unchristian distempers But I may not any further look back to the Context having many steps to make forward in the Text. Nor intend I to handle these words in their Relative but in their more Absolute Consideration The Contents wrapped up in these words are most observable and eminent For Herein is a rich Magazine of Treasure And this Treasure is especially Tripartite viz. 1. God's Treasure And that 's CHRIST the Mediator Christ is God's 2. Christ's Treasure And that 's his Saints His mystical Body Ye are Christ's 3. The Saints Treasure in Christ. And that 's All things All things are yours These three are well explicated by Oecumen saying All things are yours As your Benefits and Gifts Ye are Christ's As his Creatures and Workmanship Christ is God's As his Generation and Son Now The Saints Treasure in and by Christ is 1 More generally propounded All things are yours And this after sundry instances is again reduplicated and repeated for the greater emphasis 2 More particularly expounded and illustrated by an Induction of particular instance viz. 1. All the Ministers and Teachers are yours Therefore glory in none 2. The World is yours Therefore serve it not but make it serve you 3. Life is yours Therefore use it aright Live unto the Lord. 4. Death is yours Therefore dread it not but prepare for it and die to the Lord. 5. Things present are yours For your Benefit and Consolation in this world 6. Things to come are yours also For your Bliss and Glorification in the world to come Or Here 's an excellent Scale or Series of Ends subordinate And of Things referred unto these their Ends respectively whereunto they have more immediate tendency and subordination And these Ends are especially three viz. 1. The Saints and members of Christ for to such be here wrote 1 Cor. 1.2 they are the first and lowest end here mentioned To them as to their immediate end are subordinated The Ministers the World Life Death Things present Things to come and all things All these are made contributory and subservient to the Saints for their benefit edification and eternal salvation ver 21 22. 2. Christ. He as Mediator is the second End and superior to the former To him his service and glory as to their immediate end All the Saints and whole Body of Christ is and ought to be subordinate vers 23. 3. God He is the third and supreme End To him as to his immediate End Jesus Christ the Mediator is subordinate That God in all things may be glorified vers 23. Propositions hence resulting are many Especially these viz. 1. Christ the Mediator is God's And God is his End 2. The Saints are Christ's And Christ is their End 3. All things are the Saints And the Saints are their End And under this third more particularly are comprised these Propositions viz. 1. They that are Christ's have all his Ministers theirs 2. They that are Christ's have the whole world theirs 3. They that are Christ's have LIFE and DEATH theirs 4. They that are Christ's have things present and things to come theirs 5. They that are Christ's have all things theirs Thus you may see here 's an ample field of Matter discovered To treat of all these at this time is neither possible nor pertinent to this solemnity From among all the rest I shall single out only one Doctrinal Proposition as being more peculiarly apposite to the present occasion viz. They that are Christ's have Life theirs and Death theirs They that are Christ's indeed and in truth 1 Not only in Name but also in Nature Being New Creatures 2 Cor. 5.17 and partaking the Divine Nature the true Image of God 2 Pet. 1.4 Ephes. 4.24 with Col. 3.10 2 Not only in Form outwardly by a meer visible Profession but also in Power inwardly by an holy Constitution attended with an answerable Conversation Matth. 25.3 4. 2 Tim. 3.5 Rom. 2.28 29. 1 Joh. 2.6 These have Life theirs and Death theirs 1 Life their Day to labour in Death their night to rest and sleep in 2 Life their Race to run in Death their Goal to obtain the Prize in 3 Life their Sea to sail in Death their Haven to land in 4 Life their Egyptian pilgrimage under the many oppressions of their enemies Death their Red-Sea delivering them but overwhelming all their oppressors 5 Life their long Wilderness-progress towards the heavenly Canaan Death their roaring Jordan to be pass'd through at their entrance into the heavenly Country flowing with milk and honey 6 Life their time of Conflict and Tribulation Death their time of Conquest and Coronation 7 Life their holy time of Preparation for the Lord Death their happy time of Transmigration to the Lord. But waving Generalities let 's come to a more Particular Illustration of this Proposition And here we shall enquire 1. What 's here meant by Life and Death 2. How Life is theirs ' that are Christ's 3. How Death is theirs as well as Life 4. Whence it comes to pass that Life and Death are thus theirs who themselves are Christ's What 's here meant by Life and Death Chrysostom seems by these to understand the Life and Death of their Teachers that as they live so they undergo Perils and Death it self for the body of Christ his Church And further he thinks it may be said as to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say That Adam's Death was for us that we may be corrected or nurtured Christ's Death that we may be saved But pace tanti viri by the good leave of so grave an Author Life and Death here are not intended either of their Teachers or of Adam or of Christ but of the Life and Death of the Saints and Members of Christ As the current of the words evidently imports Besides that phrase All things are yours whether Paul or Apollo or Cephas sufficiently comprehends all things in their Ministers Office Gifts Graces Life Death c. here asserted to be theirs And as for the Death of Adam or of Christ nor Text nor Context afford the least colour for any such interpretation But they that are Christ's Life is theirs and Death theirs The Life which themselves shall here live and the Death which themselves shall die both are theirs for their great good and manifold advantage But note Life and Death are of three sorts viz. 1 Natural Corporal or Temporal I list not to be too Critical upon terms stile it which you
Grace Possession of Glory the Inheritance of Heaven the Society of Saints and Angels the immediate fruition of Christ and beatisick vision of God for ever face to face Heb. 12.23 Job 17.24 1 Thess. 4.17 Matth. 5.8 1 Joh. 3.2 All their Losses are nothing to these Gains 5. Death is their Red Sea affording them an eternal esâ—ape from all evils and dangers but swallowing up all their enemies for evermore Then they cease from sin which shall no more defile them Rom. 6.7 Then they rest from their labours which shall no more weary them Rev. 14.13 Then God shall wipe away all tears from their eyes and there shall be to them no more Death Pain Sorrow nor Crying Rev. 21.4 Then no fiery darts of Diabolical Temptations shall ever more reach them Then the wicked shall cease from troubling and the weary shall be at rest Job 3.17 6. Death is their Bodies Seed-time for an hopeful crop at the Harvest of the Resurrection Tertullian said excellently The Confidence of Christians is the Resurrection of the Dead But the Apostle Paul most sweetly That which thou sowest is not quickned except it die And that which thou sowest thou sowest not that body which shall be but bare grain it may chance of wheat or of some other grain But God giveth it a body as it hath pleased him and to every seed his own body So also is the Resurrection of the dead It is sown in corruption it is raised in incorruption It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power It is sown a natural body it is raised a spiritual body 1 Cor. 15.36 37 38 42 43 44. A wet and sad Seed-time but a joyful and happy Harvest 7. Finally Death is their Souls Birth day of eternal Bliss As it is the Omega to all their Miseries in this world present so is it the Alpha to all their felicities in that world to come Then the voice from Heaven saith unto them Rome up hither Oh the day of their Dissolution will to them be a great an happy a glorious day indeed Their Redemption from all their sin and sorrow Rom. 6.7 Rev. 4.13 Their translation into the better Country that is the Heavenly Their entrace into their Masters joy Mat. 25.21 23. The Day-break of their endless Sabbath Heb. 4.9 Rev. 14.13 The inchoation of their eternal Jubilee Their heavenly Coronation-day with that far more exceeding and eternal weight of glory 2 Tim. 4.7 2 Cor. 4.17 Yea their blessed Marriage-day with the Lamb in whose immediate vision and fruition their ravishments shall be unutterable and their intrancements unspeakable Joh. 17.24 The enjoyment of Christ in Heaven is the very Heaven of Heaven Thus to them that are Christs out of Death that great eater comes meat and out of strength comes sweetness Whence is it That thus Life and Death become theirs that are Christ's Resol All this comes to pass 1. From the All-ordering Purpose and Providence of God towards them that are Christ's who love him and are the called according to his purpose He makes all things good and evil prosperity and adversity life and death c. cooperate for good unto them All things not only some things All things not divisim but conjunctim not severally but jointly one with another and all with the influence of Divine benediction As all the wheels in a Wâ—â—ch work together to tell the hour And as all the Ingredients in a Medicine work together to effect the cure We know that all things work together for good to them that love God that are the called according to his purpose Rom. 8.28 The Lord makes every wind to blow them profit every thing do them good 2. From Christ's meritorious Purchase Among many other the glorious atchievements of Christ there are three very observable in reference to our present purpose viz. 1 Christ hath obtained regained restored all Good to his which the first Adam had forfeited and lost Col. 1.20 Mat. 6.33 Rom. 8.32 Tit. 1.15 2 Christ hath removed all the evil from his which the first Adam had procured Tit. 2.14 Gal. 3.13 14. Heb. 2.14 15. 3 Christ turns that evil unto Good to his which is not totally removed Their Sin makes them so much the more see the need and worth of a Saviour Rom. 7.23 24 25. Their Afflictions become great spiritual advantages Rom. 5.3 4 5. Heb. 12.6 7 8 9 10 2 Cor. 4.17 Yea their Death it self is rendred to them a glorious gain Phil. 1.21 23. 2 Cor. 5.1 2 3 4. One well observed The Covenant of Grace made no Death but found it in the world Christ made of an old enemy Death a new servant It 's now the Kings Ferry-boat to carry the children over the water And I may adde Through Christ's merit to them that are Christ's Death is but a dark entry into their Heavenly Mansions A churlish Porter ushering into the glorious Paradise A fiery Chariot and Whirlwind conveying them speedily unto Heaven 3. From the predominant and inviolable concatenaâ—ion of the Causes of their salvation They that are Christ's are Predestinated Called Justifiâ—d and in some measure Glorified Rom. 8.29 30. Therefore if God be thus for them what shall prevailingly be against them He that spared not his own Son but gave him up freely for them how shall â—e not with him also freely give them all things ver 31 32. Shall not life be theirs and Death theirs and all things theirs for good This indissoluble Chain of salvation cannot be broken by Life Death or any thing Therefore Life Death and all things must comply to it contribute to it be wholly and universally subordinate and every way subservient to the accomplishing of it Thus we see How Life and Death are theirs that are Christ's And whence this comes to pâ—ss Now come we to certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to certain Consectaries or Inferences hence by way of Application Hence What Priviledged-persons are true Christians above all Christless wretches both in Life and Death Parallel them a little according to former discoveries and see what the Lord Christ hath done for his more than for all others They that are Christ's 1. Have Life theirs Their Holy Seed-time Their Spiritual Trading-time Their Striving-time after best enjoyments Their Trying-time in their Spirituals Their Growing time in Grace and Knowledge Their Fruit-bearing time in all good works And their Hoarding time for Life eternal 2. Have Death theirs also Their sweet sleep in Christ Jesus Their perfective Alteration not their Abolition Their happy Departure not their Destruction Their great Gain not at all their Loss Their Red-Sea delivering them but drowning all their Enemies Their Bodies Seed-time for the glorious Harvest at the Resurrection And their Souls Birth-day of Eternal bliss They that are Christless on the contrary are naked and destitute of all these Advantages both by Life and Death Nor Life nor Death are
that Life and Death were his as hath been now explained I should draw a veil of silence over him and hold my peace Promiscuous Funeral-Eulogies touching both Good and Bad deceased is both against my judgment and practice For 1. Hereby such Praises are oft misplaced upon the unworthy And as one said Many are commended on Earth where they are not whilst they are tormonted in Hell where they are 2. Hereby The wicked are encouraged and hardned in their wickedness that they should not depart from it The godly grieved whom the Lord would not have made sad The Ministry reproached And God dishonored But when Persons eminent for Piety and Goodness are commended 1. Not so much they as the Gifts and Graces of God in them are commended And such Praises Christ himself approves of Matth. 26.13 Mark 14.9 2. They are propounded as Patterns for the imitation of the living And we ought to walk in the way of good men Pro. 2.20 and to follow them as they follow Christ 1 Cor. 11.1 And in what I have to say as to this Happy Soul I shall especially aim at these two Ends viz. 1 To exalt the Gifts and Graces of the LORD in him 2 And to incite you to a Christian imitation of him His Life was such that it rather calls for our Imitation than our Commendation As Augustine once spake in a like case To this end always excepting his known frailties and infirmities which yet were a burden unto him and for which he was wont quickly to check himself discovering his error And which of all even the best of Gods people are wholly exempted from failings in this sinful life Happy he that hath the fewest I may justly borrow some of the exemplary Characters of Gods people of old in whose steps he walked to set forth his Vertues wherein you shall do well to follow him With Cornelius He was a devout man that feared God and gave much Alms and prayed to God alway With Nathanael He was an Israelite indeed in whom was no guile With David He desired to behave himself wisely in a perfect way To walk within his house with a perfect heart With Joshuah He resolved whatever others did That he and his house should serve the LORD With Job He was upright one that feared God and eschewed evil With Abraham He commanded his children and household after him to keep the way of the LORD With Noah He was upright in his Generation and he walked with God With Enoch He walked with God and he is not for God hath taken him And because God hath taken him The Children and Family left behind him are weeping his Friends and neer Relations are mourning The Ministry sighing nor can I among the rest as Hierom said in a like case dissemble my sorrow The poor refreshed often with his bounty bewailing and the Generality of the City lamenting him I verily believe that here are present this day many moe Mourners in Heart than Mourners in Habit for the loss of this eminent Christian. Yet let us recollect our selves and allay our grief a little Considering That our great Loss in his greatest Gain Phil. 1.21 That He is not amissus but praemissus He is not lost but sent before us We must we know not how soon follow after That the LORD in great mercy hath lent us him so long Therefore let us not so much mourn that we have now lost such a one as rejoyce and bless God that thus long we have had such an one As Hierom once comforted Heliodorus And to speak of him a little with reference had to our present Text Life was his And Death is his 1. Life was his And how Christianly did he improve it As a Magistrate and Citizen He desired To govern Religiously and Righteously To suppress wickedness and Prophaneness and particularly Sabbath-prophanation To encourage the good and deter the evil doers He knew well the state of this City's Affairs and aimed much at the publique weal thereof without self-seeking He was a man of a very publique spirit desiring the publique Good And what evil he was not able publiquely to redress he was wont privately to lament As a Merchant He walked righteously and self-denyingly The ballances of deceit were not in his hands nor a double tongue in his mouth He was as a Father of Merchants He fetched his Merchandise from far but traded most for Heaven He was sometimes jealous and afraid so abundantly God had blessed him That these Temporals did flow in too fast upon him And like Luther much desired the Lord That he would not put him off only with these earthly things As an Housholder He kept the way of the LORD in and with his Houshold By due sanctifying of the Lords-day-Sabbath Daily Reading of the Holy Scriptures Daily presenting of his Morning and Evening-Incense of Praise and Prayer with his Family unto his God And by frequent Instructing of his Houshold in the things of Christ. As a Christian. He was sound in the Faith in erroneous times Blameless and exemplary in his life in corrupt times and an Ornament to the Gospel and Doctrine of God our Saviour His Search and Enquiries into the deep mysteries of Religion were many and considerable His Devotion in secret was much His Humility in midst of all his ample enjoyments was great and very observable And his Charity yea his bounteous liberality to the distressed poor and needy was well known to be overflowing even unto admiration Thus He lived much in a short time as Hiâ—rom said of Lucinius And so lived long by living well For to live well is to live twice 2. Death now at last is his also His sweet sleep in Jesus His happy Change His blessed Departure His rich Gain His Red-Sea to all his Enemies His Body's Seed-time for a better Resurrection His Soul's Coronation-day Marriage-day and entrance into his everlasting Jubilee After a short but sharp Conflict with a violent putrid Fever for about eleven dayes space He put off this Tubernacle to be clothed upon with his house from Heaven During the time of his Sickness as his Thoughts so his Discourses were much upon Spirituals and his jaculatory Requests to the Lord for Himself his Family and for the Publique were very fervent This was one of his wishes in his Extremities Oh that all the Rich men in the City here beheld my Condition and how little gold and wealth can help in such a day of distress This was one of his Ejaculations O Lord do what thou wilt with this my mortal Body so thou wilt shew mercy and salvation to my poor immortal Soul His last words were these or to this effect but with much more amplification Into thine hands O LORD I commend my soul and body both now and for evermore through Jesus Christ mine onely Saviour and Redeemer Amen I have done And having said this he
sweetly fell asleep in Jesus In whose blessed bosom we leave him until his second Coming Life was his Death is his He is Christ's and Christ is God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS Josephus Jackson Armiger Aldermannus Civitatis de Bristol Annorum 57. faeliciter obdormivit in Domino Die Dominico Januar. 5. circa horam 5. pomerid Et perplurimis impensè lugentibus in Eccles. de Warborrough's in ead Civit. decenter inhumatus est Januarii die 17. An. Dom. 1661. (a) These Resemblances I am wont to express in this ensuing Memorial Vita vapor ventus flatus flos fabula faenum Flumen heri cursor radius palmaria textum Excubiae umbra cinis somnus imago nihil (b) Mary his late wife deceased April 24. and was buried May 5. 1657. Joseph Jackson himself slept in the Lord Jan. 5. and was interred Jan. 17. 1661. (c) The Sermon is entituled The Checquer-work of Gods Providences towards his own people London 1657. (d) Qualis vita finis ita (e) Corpus terra suscepit Anima Châ—isto reddita â—st Hiâ—ron in Epitaph Nâ—potian p 29. B. tom 1. (f) Ad hoc enim nati sumus ut maneamus aeterni Abraham Moyses Esaias Petrus Jacobus Joannes Paulus electionis vas super omnia filius Dei moritur Et nos indignamur aliquem exire de corpore qui ad hoc forsitan raptus est ne malitia mutaret intellectum ejus Placita v. Deo erat anima ejus Propter hoc properavit educere eam de media iniquitate ne longo vitae itinere deviis oberraret aufractibus Lugeatur moâ—tuus sed ille luem gehenna suscipit luem tartarus devorat in cujus poenam aeternus ignis aestu at Nos quorum exitum Angelorum turba comitatur quibus obviam Christus occurrit gravemur magis si diutiùs in tabernaculo isto mortis habitemus qâ—ia quamdiâ— hie moramur peregrinamuâ— Ã Domino Hiâ—oâ—ym ad Paulam super obitu Blesillâ—e filiae p. 158. D. Tom. 1. Basil. 1553. (g) Consolâ—tur autem te Fides Speâ—tua ipsa Charitas Non enim te desolatam putaâ—e debes cui in interiore homine habeas praesentem Christum per fidem in corde tuo Aut sic te contristari oporter quemadmodum Gentes quae spem non habent cùm veracissima promissione speremus nos de hac vita unde migraturi quosdam nostros migrantes non amisimus sed prâ—misimus Aug. Iâ—â—licae vid. Epist. 6. ad init tom 2. (h) Fiducia Christianorum Resurrectio Mortuorum Tortul de Resur carnis c. 1. i Egregiae virtutis exempla veluti lumen in edito ponenda sunt ut omnibus praeluceant multosque ad sui emulationem accendant Erasm. in Epist. ad Archi. Tolet. praefix Augustini operibus p. ult (k) Quo semel est imbura recens servabit odorem Testa diu Horat. (l) Illum nostra pagella decanter Illum nostrae literae sonent Quem corpore non valemus recordatione teneamus Et cum quo loqui non possumus de eo loqui nunquam desinamus Hieron in Epitaph Nepot p. 27. in fin tom 1. (a) Psal. 144.15 (b) Rev. 3.17 (c) Sic Joan. Calvin in Comment ad 1 Cor. 3.21 22 23. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Adminicula vobis destinata ut ad Christum à Christo ad Deum subvehamitis non autem ut in illis Adminiculis haereatis Ita enim fieret ut non vestra essont illa sed illorum potius essetis Bez in Annot. ad 1 Cor. 3.22 (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum in Comment ad 1 Cor. 3. Doctr. f Joh. in Chrysost. in 1 Cor. 3. Hom. 10. p 99â— D.E. (g) Chrysost. ibid. (h) Rom. 14.7 8 9. (i) Ephes. 2.1.5 (k) Mat. 25.46 (l) Job 2.4 (m) Vita est mansio animae in corpore Laâ—g â— (n) Vivere viventibus est esse (o) Eccles. 12.7 (p) Eccles. 3.21 (q) Mat. 6.9 11.32 33. (r) Rom 8 32. (s) Christus iple est Donum Dei primarium maximè principale caetera omnia sunt tantummodo accessoria Accessorium autem sequitur principaie S.S. (t) 2 Pet. 1.4 with 11 Tim. 4.8 Mat. 6.33 (u) Fidelis Deus qui se nostrum debitorem fecit non aliquid à nobis accipiendo sed ranta nobis promittendo Paruin â—rat Promissin oriam scriptose reneri voluir veluti faciens nobiscum chirographum promissorum suorum 〈◊〉 Aug. Enarrâ—tt in Psal. 109. ad init Tom. 8. (x) Non tam vivunt quà m in vita sunt Sâ—n. (y) Psal. 78 27. to 32. 106.14 15. (z) Tit. 1.15 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6. â— (b) Act. 26.18 (c) Rom. 8.29 30. (d) Christus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille qui merces salutis caelitùs venaltsâ—nobis promit offert in Evangelio non precio vel hieâ—itis parandas sed precibus fide gratis à Deo accipiendas Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est CHRISTI extra quod nulla est saluâ— Fâ—lluntur ergo qui à Sanctâ—s salutem petunt Impostor est Papa qui indulgentias Goelum â—uro vendit D. Pa. â—us in Comment ad Apocalyps c 3. ver 18. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. â— 3 (f) Fili memorare novissima tua in aeternum non peccabis Revole Primordia Attende Media Memorare Novissima tua Haec pudorem adducunt ista dolorem ingerunt illa metum incatiunt Cogita unde veneris erubâ—sce Ubi sis ingemisce Qâ—ò vadas contremisce D. Bernard Serm. de Primordiis Novissimis nostris ad is p 376. Antuerp 1616. (g) Heb. 9.27 (h) Heb. 2.15 (i) Job 18.14 (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. (l) Heb. 2.14 15. Phil. 1.23 (m) Luk. 2.29 (n) 2 Cor. 5. â—â— 2 3 4. (o) Ecce favas mellis stâ—llat de ventre Leonis S.S. (p) Intelligeres il um non emori sed emigrare mutare amicos non relinquere Hier. in Epit. Nepot tom 1. p. 25. A. Basil. 1553. (q) Fiducia Christianorum Resurrectio mortuorum Tertul. lib. de Resur carnis cap. 1. p. 314. Fraâ—eâ—â—â— 1597. (r) Rev. 11 12. (s) Ah! we want Christ himself And I should refuse Heaven if Christ were not there Take Christ away from Heaven and it 's but a poor unheartsom dark wasle dwelling Heaven without Christ should look like the direful land of Death Mansioris are but as places of briars and thorns without Christ Therefore I would have Heaven for Christ and not Christ for Heaven Formal Blessedness is created but Objective Happiness is an increated Godhead c. S. Rutherford in his CHRIST Dying c. Epist. to the Reader p. 10 11. (t) S. R. in his Treat of the Covenant c. p â—â— 1. chap 8. p 47. (u) 2 King 2.11 (x) Psal. 73. throughout (y) Christiani sumus Beati sumus tam morientes quaà m viventes S.S. (z) Rom 14.7 8 9. (a) Rom. 8.28 (b) An Alderman of the City and had been Mayor in An. 1651. (c) Multi laudantur ubi non sunt dum torquentur ubi sunt Auâ— (d) Illa quidem anima in societatem fidelium recepta laudes nec curat nec quaerit humanas Tu imitationem ego laudem quanquam sicut supra dixi laudem ab hominibus jam non quaerat imitationem verò tuam tantum quaerit c. August in epist. 125. p 637. C.D. 638. D. 639 A. Tom. 2. Basil. 1569. (e) Jam. 5.17 Jon 4.1.3.8 9. (f) Nam vitiis nemo sine nascitur Optimus ille est qui minimis urgetur Horat. (g) Act. 10.2 (h) Joh. 1.47 (i) Psal. 101.2 (k) Josh. 24.15 (l) Job 1.1 (m) Gen. 18.19 (n) Gen. 6.9 (o) Gen. 5.22 24. (p) Volvuntur per ora lachrymae obfirmato animo non queo dolorem dissimulare quem patior Hiâ—ronym in Epitaph Nâ—pot p. 25. tom â— (q) Nec doleas quod talem amiseris sed gaudeas quòd talem habueris Hicronym ad Hâ—lâ—odor in Epâ—t Nâ—potian p. 23. tom 1. (r) Placita enim crat Deo anima illius in brevi spatio tempora multa complevit Hie. 〈◊〉 in Epitaph Lucinii ad Theodoram p. 195. B tom 1. Basil. 1553. (s) Luk. 23.46 Joh. 19 30. Act. 7 59 60.