and be put in possession of it and that is immediately upon their death for so saith the Text Henceforth they are blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Paul reckons upon his being with Christ immediately upon his departure Phil. 1.23 Now Christ as he now is so he then was in Heaven in glory The coÌ„verted Thief is promised he should be received into Paradise as soon as he was dead Luke 23.43 This Paradise must be the heavenly one for of the earthly one we may say as they of Moses his Body no Man knowes where it is to this day Again in 2 Cor. 5.8 We may see that the Apostles expectation was to be present with the Lord as soon as he should be once absent from the body Stephens prayer Acts 7.59 Lord Jesus receive my Spirit was in vain or could have no comfortable return if the Soul doth not at death presently goe to blessedness He doth not pray nor expect that his body should be received to the Lord but his Soul or Spirit he knew his body should go to the grave and he knew also his Soul should go to God according to what Christ promised John 14.3 That where he is there his members should be also If the Children of God do not enter into glory presently at death they are most lamentably deceived and sadly frustrated in what they conceive strong hopes and go forth in full assurance of Doctor Preston used to say it is but wink and be with God the closing of the eyes by death would bring the Soul to the light of life When Basil that couragious Christian was threatned with death by the Tyrant he prayed to God the Tyrant might not change his intentions lest he should lose his expectation he expected to change misery for glory Taylor the constant Martyr coming within two fields of the place where he was to be burned Mr. Fox Act and Mon. comforted himself that he was within two stiles of his Fathers House which was in his meaning Heaven Another Martyr embracing the stake said This day shall I be maried to Iesus Christ One of the Antients reproved the immoderate mourning at the death of godly people thus Cypr. saying why should we put on black cloaths when our Friends put on white That is the Robes of glory calledin the Revelations the fine linnen of Saints I might heap up instances of this kind the constant expectation of them that dyed in faith is at death to enter into their Masters joy And though they do not say as I have read of a blasphemous Monk give me eternal life which thou owest me yet in hope of present possession of eternal life which God that cannot lie hath graciously promised they can say with Hilarian Go forth my Soul go forth why tremblest thou thou hast served Christ thus many years and dost thou now fear death I shall add further the earnest desires longings after death in some of the Children of God surely they promised themselves present blessednesse Saint Paul was not onely willing to die but did desire it yea vehemently See 2 Cor. 5.2 We groan earnestly Some Saints having their hopes raised up to the fruition of this glory have been almost impatient Come Lord Iesus come quickly and why are the Chariot wheeles so long a comming they even longed to be as we may say fingring of it so as never did a rich Heir long more to be in the possession of his Lands They have thought every day ten every year twenty saying in the words of the Psamist Make haste Lord make haste So then I may say and so conclude this poynt if the people of God do not immediately at death enjoy blessednesse they are the most miserably deluded people of any in the world Away therefore with that wretched doctrine of the Souls sleeping in death being altogether Anti-Scriptural Oh that it might for ever lie dormant and awake no more It tends much 1. To the imboldening of sinners in a way of sin See Matth. 24.48 The evil Servant that reckoned of his Masters delaying his comming thereupon grew very bold in more and more sin 2. To the sadning of the hearts of Gods people Prov. 13.12 Hope deferred makes the heart sick This shall suffice to be spoken to the third and last thing and also to the whole by way of Explication the Application follows In the Application of this poynt I shall speak to four uses 1. Of Information 2. Instruction 3. Consolation And 4. Exhortation 1. By way of Information according to the rule of contraries Oppositorum eadem est Scientia if they who are in Christ when they die are blessed then those who are not in Christ when they die are cursed upon different accounts Death hath a different complexion it is like the Red-sea which to the Israelites was a passage to Canaan Aliis vehiculum aliis Sepulchrum but to the Egyptians a place of drowning to their utter desturction To such as are in Christ the day of their death is better then the day of their birth being their encrance into everlasting joy but to others it will be the saddest day that ever came being the beginning of their sorrowes 'T is appointed for all to die in that respect all are alike but it is not appointed for all to die in the Lord in that respect there is a great difference of persons Some die in their sins John 8.24 Some are taken away in their iniquity Ezek 33.6 These are cursed when they die Psalm 9.7 The wicked shall be turned into Hell which place seemes to be commented upon and explained Psalm 11.6 Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. I might here inlarâ—e upon the state of the damned after death in the same Method as before of the state of the glorified Before the bright side of the Cloud now the dark side A little briefly When Saints die they are freed from all evil but when sinners die they lanch into a Sea of evils 1. They will find the absence of all good A godly Mans miseries terminate with this life so do a sinners comforts I have read of the old Arcadians that they would weep bitterly when the Sun did set fearing it would never rise more sure I am sinners dying have cause to bemoan themselves sadly for when the Sun of their life is once set it will be perpetual night of darkness and misery They may weep as those did at Pauls parting Acts 20. shall see the Face of comforts no more they have their portion in this life and when once they die they shall be alarmed with that memento Luke 16.15 Remember thou hast had thy good things implying they shall have them no more 2. There will be to them not onely no good but all evil as 1. The evil of sin there is sinning in Hell in Heaven there is none on
heavenly doctrines are Thirdly the Method is Doctrine and Use The doctrinal part of this Angels Sermon lies in verses 9 10 11. Where the position is this that most dreadful plagues do attend Antichrist and his adherents This position is illustrated by shewing 1. The Extremity 2. The Eternity of their misery 1. The extremity vers 16. Drink of the wine of the wrath of God There is the wine of Gods love the consolations of the Spirit when the soul is led into the wine-sellar and there staied with Flagons Cant. 2.5 The sweet preparative for that collation which Saints shall have in heaven where shall eat and drink at Christs Table in Christs Kingdom Luc. 22.30 But this in the Chapter is the wine of Gods wrath like that in Psal 60.3 Wine of astonishment or wine given to make them mad 'T is added here without mixture not allayed with one drop of mercy Jam. 2.13 There is indeed fire and brimstone put into it and mixed with it but there is little comfort in this addition it makes the Cup more dreadful there shall be drinking in Hell but it is in draughts of brimstone 2. The Eternity and lastingness of these evils the smoke of their torment ascendeth up for ever and ever and they have no rest day nor night the evils which betide the wicked in this life are but the beginnings of sorrows the end will be to have no end This is the doctrinal part the Application follows in a two-fold Use 1. By way of Information shewing that Gods end in these judgements next to the taking vengeance on the wicked is to try the patience of Saints vers 12. To try I say the constancy of their obedience whether they will hold the Faith of Jesus in troublesome times 't is easie to sail in a calm Sea but to encounter raging waves and tempestuous storms and not to make Shipwrack of Faith and a good conscience is the trial of a Christian indeed one that is not with Agrippa almost but altogether here is the patience of Saints here are they that keep the Commandements of God and the Faith of Iesus Object The wicked are threatned with the Vials of wrath to be poured upon them but why should this trouble the Saints they follow the Lamb how is their patience tried by the judgements inflicted on such as worship the Beast Answ Yes it doth because when ever the wicked are made to drink the Cup of wrath they will be furious outragious and exceeding mad as the expression was before which rage will vent it self in bloody persecuting the Saints as the Church hath found in all ages by sad experience Object Then there is no difference between good and bad but it may be as ill with them who follow the Lamb as who worship the beast then we may say with the profane ones in Malachy Tros Tyriusque mihi nullo discrimine agetur what profit is it to serve God will God suffer the righteous to be slain with the wicked and the righteous to be as the wicked Gen. 18.25 Answ That be far from the Lord and therefore if we mark what follows we shall be able to discern between the righteous and the wicked him that serveth God and him that serveth him not the worst that can befall them is the loss of this present life Persecutors can but kill the body and therefore Secondly by way of consolation he sheweth there is no cause why believers should be dismayed at the troubles which may betide them in this present life for while Tyrants make havock of the body God cares for the soul and eternal salvation if they dye by the hand of the wicked this is the hardest measure that can be meted to them this is the heaviest shock which can befall them and having once undergone this perfect blessedness presently followes Blessed are the dead which die in the Lord. Having thus cleared the coherence the Text as you see is the very Use of consolation and it affords very great comfort to the people of God especially if we consider what goes before and what follows after for from both it receives both light and strength and comes to the Church as the Queen of Sheba to Solomon attended with a very great train First that which goes before is a voyce from heaven saying Write Though every passage in this Angels Sermon need be attended to yet this especially therefore a voyce from heaven alarms us to attention and though every sentence be worth noting writing setting down yet this above all therefore write This word write Nihil hie sine pondere mensurâ is as a finger pointing to some excellent matter 't is a Star set by it and a light held over it that none may pass by without diligent weighing it and though there be nothing in Scripture but hath its weight and worth yet some truths are most diligently to be heeded even above others Divines observe that the word behold in the beginning of a sentence and Selah in the end of a sentence do shew that those are remarkable sentences so we may say of this word write All Scriptures are alike true but some are to be noted by us in a principal manner Secondly That which follows after is the Spirits sanction yea saith the Spirit and as if the bare testimony of the Spirit were not enough to carry the matter there are two reasons annexed First is when death comes they rest from their labours The wicked have all their comfort here Luc. 16. Son remember thou hast had thy good things so the Godly have all their sorrows here 'T is the opinion of some that Christs weeping over Lazarus Joh. 11. was not because he was dead but because he was to be raised to this troublesome life again for such is this life at the best to the Godly had it been Samuel indeed he might well say why hast thou disquieted me 1 Sam. 28.15 The Godly in this life have labours in common with others sufficient to every ones day is the evill thereof but besides they have troubles which the wicked feel not Satans winnowings buffetings a law in their members warring against the law of their mind But death stills and quiets all 't is to them the silent house and place of rest 2. Impii judicabuntur secundùm propter opera sua pii verò secundùm fidei opera sed non propter opera The second reason is their works follow in happy rewards he means their good works The best of Gods Children have their evill works but they are washed away in the blood of Jesus and therefore cannot follow them their good works do follow through free grace in glorious rewards they shall be rewarded according to their works though not for their works and thus they follow The works of wicked men follow but 't is in everlasting punishments they shall be rewarded both according to and also for their works and thus they
follow through divine Justice Having thus opened the words I might draw from them many useful observations but because the time will not allow the handling of them I shall not so much as name them there is one point only which I intend to speak to and it is that wherein the marrow and sweetness of the consolation lies I shall lay it down almost in the very words of the Text viz. Doct. They who dye in the Lord shall certainly be blessed when they dye The Point is so clearly held forth in the Text that I need not look out for other Scriptures to confirm it but I shall gain the time in sparing what may bespared That which I intend is first to speak to it by way of Explication and secondly by way of Application There be three things needful to be explained 1. Who may be said to die in the Lord 2. What the blessednesse is which they who die in the Lord shall have 3. The time when they shall have it I. For the explaining of the first who may be said to die in the Lord I shall take notice of two opinions about it and then lay down a third which I conceive holds forth the true meaning of this phrase to die in the Lord. First therefore some widen the Phrase too much as if it did comprehend and take in all those who having lived professors of the true God and true Religion die holding this profession These make every formal profession though abstracted from the power of godliness enough to carry a person to Heaven making the Gate wide which Christ saith Matthew 7. is narrow Let Men professe the true Religion that is be Christians not Jews Turks at least be Protestants not Papists let them be Orthodox in Judgement and not grosly sinful in life let them but keep their Church hear pray receive and walk in a round of duties these shall be saved when they die This is the opinion of some This hath proved a spreading leaven and it is no wonder to see the Assertors of such Doctrine draw many Disciples after them it is so pleasing and who almost would not trade for Heaven if it may be purchased at so easie a rate 'T is a Matchiavilian axiome that to seem religious is profitable but to be religious is troublesom Now if that be enough to make one religious which was laid down before I pray what great trouble is it hear a few Sermons mumble over a few prayers they may do this and yet live at ease in Syon 'T is usually said to the reproach of zealous professors that some make more a do than they need Master favour thy self be not righteous over-much lesse will serve thy turn But now if the Kingdom of God consist not in word but in power If many may strive to enter into Heaven and yet not be able 1 Cor. 4.20 Lu. 13.23 Mat. 11.12 If Heaven must be stormed and taken by violence then surely every formal slight serving of God will not serve the turn nor suffice to arrive to that blessednesse promised in the Text to such as die in the Lord. Carnal Gospellers may seem to live in the Lord Rev 3.1 Have a name to live and so they may seem and but seem to themselves and some others to die in the Lord but the hoped-for blessednesse where where will it be Secondly Some on the other extreme Apellabo Martyrem praedicabo satis narrow the sense of this Phrase too much limiting and restraining it to those onely who die Martyrs sealing the truth with their blood Martyrdom indeed is a piece of service tending greatly to the honour of God and hath alwayes been honourably remembred by the Saints and will be gloriously rewarded from the Lord These indeed are meant in the Text yea chiefly and eminently but not excluding others who die in the Lord though they die not Martyrs Many Expositors might be quoted who understand it of all the godly those who die in their beds as well as those who die at the stake Peter was crucified and dying in the Lord was blessed Beatus est Petrus dum crucifigitur sed non minùs est beatus Johannes dum in lecto moricur uterque enim c. Aret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi geminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auget vocem John dyed in his bed but yet dying in the Lord was blessed We read Psalm 116.15 That the death of the Saints is precious in the sight of the Lord not this or that death for kind but in general whatsoever death they die and the Original is emphatical intimating that the Prophet doth not assign it and limit it to any one kind of death but to whatsoever kind of death And thus some Translations render it And though Beza doth translate it as if it pertained onely to Martyrs yet the phrase doth not necessarily import so much as Doct. Fulke sheweth in his confutation of the Rhemish Translation were it meant only of Martyrs the verse would rather run thus Blessed are the dead which are killed or slain for the Lord or for the Lords cause Now many die in the Lord who do not thus die for the Lord as possibly some may seem to die for the Lord who do not yet so much as die in the Lord. The Apostle in 1 Cor. 13. Speaks of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who give their body to be burned and yet have not charity viz. any work of saving grace by a Synecdoche The first Martyrs were Innocents and such should all Martyrs be but that all be not so the Apostle himself intimates and if this be the meaning of dying in the Lord then they are all blessed which the Apostle will not affirm but rather deny But to conclude this we may say in some sense all that dye in the Lord die for the Lord viz. as the Psalmist For thy sake are we killed all the day long that is we are lyable to troubles and persecutions more or less all Saints meet with them even they who have the peaceablest lives and most quiet deaths But this is not the restrained sense before which relates only to such as shall be violently killed and murthered in the cause of Christ therefore Thirdly If we would know who they be which are said to die in the Lord we must mark the phrase and manner of expression which is very frequent and obvious in Scripture viz. Some persons are said to be in the Lord in Christ when others are said again not to be in Christ now such as are thus in Christ shall be blessed when they die The Scripture I say speaks often that some are in Christ who is the Christians Lord according to those expressions the Lords day the Lords table See Rom. 16.7 They were in Christ before me and Verse 11. Them of the Houshold of Narcissus which are in the Lord or in the Lord Christ Thus 1 Thes 1.1 Paul writes to the Church
earth too much in Hell nothing else Death cannot kill sin but it will live when the sinner is dead and therefore wrath abides for ever because sin abides for ever Wrath will keep pace with sin Sin as oyl feeds the fire of Gods Wrath One said to a Swearer who would not be reclaimed prethee stay but till thou comest to Hell there shalt have thy fill of sinning and swearing Again 2. There is the evil of punishment therefore Luke 16.28 It is called the place of torment as there is a place of bliss John 14.3 I go saith Christ to prepare a place for you The Jews say every Saint shall have a star assigned him for his Mansion-place but they have vain conceits in this as in many other things but surely a certain place there is it is no Vbiquitary Heaven So surely there is a place of torment how great this torment is cannot be known by any but such as feel it yet it were well if sinners would know it before they feel it thereby to prevent the feeling of it And certainly 't is beyond what can be expressed And therefore when we would comfort any under the greatest evils we say it is not wrath it is not Hell Christ but tasting this and that but for a few hours though he were the strong one compared to a Lyon yet did sweat drops of blood The Scripture expresseth it by weeping and wailing and gnashing of teeth Heavy chear said Mr. Latimer where weeping and wailing is served up in the first course and gnashing of teeth in the second Legati doloris sunt lachrymae weeping and gnashing two strange effects of a strange fire weeping is from burning heat and gnashing of teeth from bitter cold They shall weep not for their sin but for their pain Again they shall gnash or envy and grieve at the felicity of the godly Psalm 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away There shall be weeping some constitutions on earth cannot weep but there are none such in Hell Many on earth sin and tremble not but it is not so in Hel their hearts ake under wrath there is no rejoycing but trembling and yelling with the voyce of Dragons crying out woe worth the day that ever they sinned Aristotle knew nothing worse then Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Scriptures shew that Hell is far worse the fiery fornace the Lake that bnrneth with Fire and Brimstone which will try the strength of the stoutest Sinner had he the strength of stones or brasse To this add the Adjunct as the Saints blessedness shall be eternal so will the sinners misery be and this consideration makes it very dismal and dreadful Israels bondage in Egypt was long before it had an end whiles they were in Babylon they were prisoners in a pit but yet they were Prisoners of hope that captivity had an end Pharaoh had some rest from his Plagues Exod. 8.15 Jobs condition was extream sad who prayes to be let alone that he may take comfort but a little Job 10.20 but it had an end it was temporal The sinners misery shall be eternal See Rev. 20.10 Shall be tormented day and night for ever and ever Hell fire is such as cannot be quenched Mark 9.44 Though Hell be full of tears yet these floods of tears shall not be able to quench this fire I shall add one thing more and then I shall have fully paralleld the miserable estate of them who dye out of Christ with the blessed condition of such as dye in the Lord viz. one branch of the former discourse was that the Saints shall enjoy their bliss presently at death So the wicked when they die shall be presently plunged into misery it shall be deferred no longer The Scope of the Parable Luke 16. shews thus much though every thing or passage in a parable do not prove or is not argumentative yet the scope carries full and strong proof Parables are like Knives the haft will not cut and the back will not our but the edge will The scope is as the edge of a Knife and this seemes to be the very scope and drift of that Parable to shew all impenitent sinners what they must look for at death to be tormented as that rich Man was Further see Heb. 9.27 After death to judgement all must come to judgement and when presently after death The godly shall be judged but not condemned the wicked shall be judged and condemned The Doctrine of the Souls sleeping till the resurrection is no doubt pleasing doctrine to sinners It would be some lightning to them to think of a reprieve to the general judgement but the Scripture speaks of a present judgement to them and of their being presently carried to Hell Luke 12.20 This night shall thy Soul be required in the Original it is this night do they require thy Soul They that is say Expositors the Devil and his Angels Gods instruments for executing his wrath upon wicked and ungodly men Hear this O Sinner I come to thee with heavy tidings such as who ever hears it might make both his ears to tingle But woe is me Sinners are even Hell-proof now a dayes When Paul preached of Judgement to come Felix trembled Oh that Sinners would tremble whiles this judgement is future yet to come when it is come the stoutest shall tremble And indeed better never have been born then to go out of the world sinners as we came into the world Better be Doggs and Toads then sinners and die such when they die there is an end of their misery whereas thou hast Millions of years to lie in Hell under the wrath of God not onely while the Sea before spoken of is drying up which would be in time though a long time first but to all eternity for ever and ever This is the first use 2. By way of Instruction Are they blessed who die in the Lord then this teacheth us the true way to true blessednesse All would be blessed though many be but wishers and woulders in this very thing of so great concernment having faint slothful desires which will Kill them as Solomon speaks that is leave them short of the good they seem to desire It cannot be denied but that there is in all some desire after blessedness Though the tree of happiness be cut down yet there is if I may so speak this stump left a desire after it There be many that say who will shew us any good Psalm 4.6 And they spoken of by the Prophet looked for peace Jer. 14.19 None say who will shew us any evil none look for trouble and misery with an expectation of it All are for good peace and blessedness Good Master what shall I do to inherit eternal life Now if any be in good earnest this day enquiring after the way to happiness some make a shew of enquiring as Pilate when he said What is truth
such as are of a meek Col. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui idoneos nos fecit Trem. Beza gentle and loving Spirit 'T is the inheritance of Saints for which persons must be made meet or fitted The Spirit of God finds persons sinful but it new moulds them and changeth them into holy ones before it brings them to Heaven 'T is said of one of the Roman Emperours when he came to the Empire he found the City built of Brick but before he dyed their buildings were of Marble I may apply it to the change which the Holy Ghost makes in the Soul Invenit lateritiam reliquit marmoream Suet. in vit August he makes a sinful Soul holy which is more then to pull down buildings of Brick and to erect buildings of marble The result of all is this that Holines is the way to blessedness they who would take Christ for a Saviour must take him for a Sampler they who would have the benefit of his death must take the example of his life The Exhortation therefore is labour to be holy as ever you desire to be happy Be divorced from your lusts cast away your idols subdue the strength of sin bid no welcome to the Friends of sin watch against the wiles and fetches of sin make you a clean heart get a regenerate heart the image of God renewed upon your Souls Qui vult finem vult media ad finem cease not till you be partaker of the Divine Nature In a word be godly in Christ Jesus you must use the means in order to the desired end Must go to the School of Grace before you can come to the Vniversity of Glory I shall now lay down 4. things by way of caution and then a few closing Counsels and so I will have done For the cautions 1. Do not think that all shall be blessed for onely they shall be blessed who are in the Lord when they die To be in Christ and to be godly is all one Now the Scripture saith not onely that all are not godly but that the number of godly ones compared with the ungodly is but small absolutely considered they are many Matthew 8.11 Many shall come and sit down with Abraham c. Revel 7.4 An hundred and forty and four thousand were sealed But comparatively they are but few Matth. 7.14 Narrow is the way that leadeth unto life and few there be that find it Luke 12.32 Fear not little flock or as the Original will bear little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little flock 2. Do not think that Christ and grace and a right to blessedness may be had when thou wilt to be at thy beck come and it comes There is this presumptuous conceipt in many which makes them not so much as look after getting into Christ till they come to die when they have extreme need of being in Christ and not to have Christ then to get Luke 19.42 Let Sinners hear and fear that word and wish of Christ Oh that thou hadst known in this thy day the things that concern thy peace yea but they might say we will know them t is yet all in good time He answers they had lost their day and season and now they were hidden from their eys Will not some bemoan themselves when it is too late in the words of the Prophet Jer. 8.20 The Summer is past the Harvest is ended and we art not saved The time of grace ends with the time of life to all Manna must be gathered on the six dayes of thy life there is no gathering on the seventh resembling thy rest in death there is no devise nor knowledge in the grave But yet the day of grace may end with some before they come to the end of the days of their life And though we know not the expiration of it nor can say of any particular person nor any particular person say of himself that the day of grace is past unless it were known that he had sinned the sin against the Holy Ghost Yet Scripture expressions hold forth the truth of the thing that it is so And therefore let all presumptuous delayers look well about them and O Sinner to day on this thy day hear the voice of Christ believe and repent How knowest thou but this may be the day this the Sermon which if thou rejectest Mercy and Peace may be for ever hidden from thine eyes Blessedness is not to be had when thou wilt 3. Do not think though thou livest in sin and goest on in thy wickednesse yet thou mayest come to Heaven at last for all that Consider and seriously weigh but these Scriptures Deut. 29.19 Gal. 6.7 1 Cor. 6.9 And if this have been thy thought thy inward thought for none will say so whatever they think they may well make thee be of another mind 4. And lastly by way of caution think not that every remiss way of serving of God will serve the turn to bring thee to blessedness Lukewarmness is the sin of our age and the bane of our Souls Many Christians by profession are in their spiritual condition 1 King 2.1 like David in his old age as to his bodily condition so cold that though they covered him with cloathes yet he gat no heat All the Ordinances under which they lie will not warm them into any Zeal but they continue either very cold and frozen or at most but lukewarm Like the Climat wherein they live which is neither extreme cold nor violently hot but temperate they have a profession but no power they keep in a round of duties without being quickned in any love to God or zeal for God but alass this will not bring to Blessedness as was shewed before in the opening of the Text. These are the cautions Now to draw to a Conclusion I have from the Scripture before us held forth the bliss and happiness of Saints and thereby an offer hath been made of the same blessedness unto Sinners It offers it self to you Oh that you would offer your selves to it In this Sermon you may say Salvation came to your House it came to your Doors Heaven goes a begging that it may be accepted But it fares in this case as we commonly observe in other cases proffer'd things find little acceptance because proffered And indeed if we consider the multitude of Sermons that are preached and how in every Sermon Christ and Heaven and Blessedness are offered yet by very few accepted We must needs think and judge the frequent tenders do through the corruption of our hearts occasion the horrible sleighting of them Silver in the days of Solomon being common was of no account The Lord grant this sin bring not upon us the scarcity of the Word that it should be with us as in the dayes of Samuel 1 Sam. 3.1 The Word of the Lord was precious in those dayes there was no open vision The time may come when we would give a world
which is in God and in the Lord Jesus Christ Now these phrases denote that blessed and heavenly union which beleevers have with the Father and the Son through the Spirit 'T is hard to declare and open what this union is it is easier to say what it is not than what it is It is usually for distinction sake called mystical meaning 1. That it is real not putative and imaginary 2. Spiritual it is so real that the Scripture speaks as if the beleever had a subsistence in the Deity Heb. 3.14 We are made partakers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we hold the beginning of our Confidence The word which is translated Confidence signifies Subsistence This and some other Scripture-expressions have made some speak a great deal too high saying beleevers are deified and some in our dayes blasphemously saying beleevers are God-ded in God and Christed in Christ I do acknowledge it is a most transcendent priviledge for a poor sinful creature to be united to the eternal Son of God but what ever this priviledge is we are to look upon it as a very great mystery Christiani esse est inesse the perfect knowledge whereof is reserved for Heaven Well so it is undeniably beleevers are in Christ united to Christ yea all Beleevers this union is essential to a beleevers being it is that which constitutes a beleever It is a strong union which nothing can dissolve it is not possible that these ligaments and tyes by which the eternal Son of God and a poor beleever are knit together should ever be broken See Rom. 8.35 Who shall separate so we may say what shall separate for the Apostles induction is of things as well as of persons surely if any thing could do it then Death is the likliest but Death cannot Verse 38. Death separates a Man and his estate a Man and his relations bury my dead out of my sight yea Death breaks the union of Soul and Body but not of the Soul and Christ no nor yet of the Body and Christ for that part which sleeps which is the Body sleeps in Jesus 1 Thes 4.14 This union out-lives Death It is with a beleever dying as with Christ dying Death broke not the Hypostatical union between divine and humane nature in Christ though it disunited Soul and Body his death being a true death yet not God and Man in Christ So Death disjoynes not a beleever and Christ though it disjoyn all other things Now then the meaning of the phrase may be clear Even that they who are in the Lord Christ that is united to him while they live shall be blessed when they die they were in the Lord whiles they lived still remain in the Lord though they dy therefore certainly shall be blessed They die and so are not in the world they die and so are not in the Body but for all this they are in Christ though they sleep it is in Jesus thus we read of the dead in Christ 1 Thes 4.16 Such as were in Christ when they dyed and those Saints Heb. 11.13 Dyed in Faith which is all one with the phrase now before us for by Faith we are united to Christ This might suffice for the opening of the first particular who they are that may be said to die in the Lord but before I pass this it may not be impertinent nor useless to take notice of one phrase which comes very near this but is not the same Romans 14.8 We read of a dying to the Lord There is a dying in the Lord as in the Text and a dying to the Lord as in that place to the Romans Dying in the Lord respects our habitual estate being such as are united to Christ but Dying to the Lord refers to our actual deportment in the great work of dying To dying in the Lord it sufficeth to be true beleevers truly engrafted into Christ Now dying to the Lord requires the exerting and putting forth some acts of Faith which are Four 1. When Death comes to see the hand of the Lord in it not so much the malignity of the disease confluence of bad humours or what ever may be of the second causes the eye of Faith still looks unto the Lord Life is of his giving and Death is of his sending our undoings are the Lords doings Psalm 46.8 See what desolations the Lord hath wrought whether national or personal in the earth or in the house and family it is the Lord he singles out particular persons Death is as the casting of the lot The lot is cast into the lap but the disposing is from the Lord. The lot is cast and such a Tribe taken then such a Family then such a person perhaps Jonathan a young Man a good Man is taken so the lot is cast such a Parish such a Family such a person and still the disposing is from the Lord. 'T is not the drawing a bow at a venture 1 King 22 34. 2 King 9.5 but every Arrow is levelled and hath its particular errand as the Prophet said to John I have an Errand to thee O Captain This is to die to the Lord to see the Lord comming to our particular selves and saying as to Aaron Come up and die 2. To submit willingly to his hand and to all those diseases whereby as by Axes and Hammers he is pleased to demolish thy Cottage yea to submit cheerfully and welcome death as a messenger that bringeth good tidings Welcome fire and faggot said some of the Martyrs they imbraced and kissed the stake Oh how cheerful were they How apt are we to bemoan our selves when tidings of death come as if some dreadful evil were upon us though indeed 't is a very childish thing children cry when they should be had to bed Dying to a believer is but a going to bed Isai 57.2 To dye to the Lord is willingly to submit saying if the Lord please he can turn my captivity and rebuke sickness and send health If he say he hath no pleasure in me in my life breath temporal being here am I let him do what seemeth him good 3. Whiles under his hand to lye breathing out thy last breath sweetly to his glory to lye blessing God to lye calling upon others to love God and to get into Christ Not only not to be moved by the pains of sickness and pangs of death to do or speak any thing to the dishonour of God but to open our mouth to his glory and the shewing forth his praise God hath made death to work for a believers good let them endeavour it may work for his glory 4. To give glory to God in a firm belief that the promise of eternal life and salvation shall now be made good to them expecting blessedness immediately upon the dissolution yea to look beyond the grave and mouldring dust unto the resurrection of the body being assured that it shall rise a glorious body death being but the pulling down
this life when of a sinner one is made a Saint where yet a sinful unregenerate part remains but oh how most admirable when shall be made a perfect Saint in whom is nothing that is called sin no appearance of evil no defect no blemish as is said of Absalon from the sole of the foot to the crown of the head This change will be in mind will and affections 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Mind shall be light without any darknesse there shall be no mistakes no doubtings here though it be given to the godly to know the mysteries of the Kingdom of God yet they need pray a prayer for the healing of their ignorances Truths indeed which are necessarily required to be known in order to salvation are plain so that he who runs may read the wayfaring Men though Fools shall not err therein Isa 35.8 Yet other truths are dark making darkness their pavilion Of these the Apostle speaks 2 Pet. 3.16 Saying in the Scriptures are some things hard to be understood Thus the Scriptures are compared to a River where a Lamb may wade yet again so deep in other places that an Elephant may be drowned Such mysteriousness is there in many truths that the most knowing Saints may be called a generation of seekers seeking more and more to find out the meaning of thē which shews that there is much darkness remaining in their minds There is Ignorance as well as Knowledge in the best yea more Ignorance then Knowledge in the best as in the best garden are more weeds then flowers In this sense we must allow new lights not as some who call old errors new lights but new discoveries of what before we knew not whiles the knowledge of these heavenly truths is dropt into us Son of Man drop thy word by which expression is meant that our knowledge comes to us by little and little Dies posterior prioris Discipulus Thus the Word of God is precept upon precept line upon line now a little and then a little But when Saints shall come to Heaven the dark side of the cloud shall be taken away they shall be of the same Intellectual complexion and stature as the Angels are There all doubts shall be solved Vbi Lutherus cum Zuinglio optimè convenit in vit Geyn truths cleared consciences satisfied controversies ended As Satan carried Christ upon a Mountain and in a moment shewed him all the glory of the world So Christ at death takes the Soul and carries it to the heavenly Syon and in a moment will shew it all the glory and excellent mystery of divine truths 'T is in this case as with a dull yet diligent Scholar he is continually poring upon his Book conning his Lesson and fain would he but cannot beat it into his head then comes the Master who by his skill makes it facile to him and brings him quickly to understand it so that even he now wonders at his own dulnesse And certainly when a child of God comes to Heaven he will much wonder at his own dulnesse to understand slowness to beleeve This is the first in Heaven the Mind shall be fully and clearly enlightned Now a word of the other two 2. The Will shall be bowed to a perfect conformity to Gods Will without any Rebellion in Heaven the Children of God shall be enabled perfecty to keep the Commandements of God No meer Man since the fall is able perfectly in this life to keep them but shall be able in another life because the Will shall be brought into perfect conformity to Gods Will the Authentick and original Copy here Grace is mixed some Faith much Unbeleef some conformity Necessitas immutabilitatis non coactionis libertas a coactione est essentiaalis voluntatis proprietas secus enim voluntas esset noluntas much Rebellion We wear a linsy welsey Garment as to our spiritual condition but then the Will shall be made a Mountain of holiness an habitation of righteousness The Will shall be swallowed up of Gods Will so that we shall not be able to sin yet no force which is inconsistent with the Will but then shall the day of Gods power shine forth to make the Soul perfectly willing to that which is good and to that onely then we shall be confirmed in goodness and holiness 3. And lastly the Affections shall be throughly sanctified and freed from all disorder The exorbitancy and disobedience of these Affections make sad work here in the most gracious Souls that oft though we know to do good Jam. 4.17 Rom. 1.18 yet we do it not which becomes sin even out of measure sinful that though we know the truth yet we with hold it in unrighteousness whereby our actions becomes unrighteous in the highest degree Now in Heaven they shall quietly comply with and give obedience to right reason they shall be as obedient as the Centurions Servant who went and came at his Masters beck The Affections are the Souls Officers but here they oft become proud exactors but there as Isa 60.17 The Lord will make these Officers peace and these exactors righteousnesse The Affections are the Souls feet the Souls wings to help the Soul with expedition to do the Will of God but alas whether do they often carry and hurry the Soul even to commit sin with greediness to rush into sin as the Horse rusheth into the battail They are fiery metl'd Horses 't is hard to sit them they often cast their Rider Hagar like they contend against their Mistress but in Heaven the bond Woman shall be cast out there shall be no Remora of a fleshly part The Mountain of the house of the Lord shall be set on the top of all our mountaines Grace perfected in glory shall arise against the house of evil doers and against the help of them that work iniquity at our very entring the Heavenly Canaan this Jordan or stream of vile Affections shall be dryed up Thus have I done with one part which shewes wherein the blisse of glorified Saints consists they shall have the perfection of grace and holinesse Now 2. They shall have the fulness of blisse and happiness What one said of England is very true of Heaven Verè hortus deliciarum verè puteus inexhaustus it is a garden of delights a fountain of good things which cannot be emptied It was the saying of one of the Popes who yet went near to have drawn it dry but it may without question be fitly applyed to Heaven Surely the children of God shall live an happy life in Heaven Thus we read of eating and drinking and feasting it shall be with them as with that rich Man they shall fare delicately every day We read 1 King 4.22 What daily provision was made for Solomon 30. Measures of fine Flower 60. Measures of Meal 30. Oxen 100. Sheep c. Yet a glorified Saint shall infinitly surpass Solomon when he shall come to sit down with
a Soul in Heaven before it was quite gon from the earth The summe of all is this that Believers shall have perfect bliss and happiness They shall live in Heaven where shall be pleasures mirth singing and rejoycing above what we are able to express or to conceive This shall suffice for the first branch of the second part by way of Explication They who dye in the Lord are blessed Blessedness must be full that is there must be no evil and there must be all good the perfection of grace and holiness with the fulness of bliss and happiness But now 2. As it must be full so it must be lasting and enduring and so indeed the bessednesse of Saints shall be not onely for a long time but for ever It shall be Eternal such as is the Eternity of our Souls which had a beginning but shall have no ending called Eviternity to distinguish from the Eternity of God A parte post non a parte ante who alone is the first and last without beginning without ending This bliss hath a beginning henceforth saith the Text but shall have no ending it is Eternal Eternity at the very naming of it is enough to amaze our thoughts in studying to know what it is It is the continuance of any good thing which makes it a full good Soul take thine ease thou hast goods laid up for many years said the rich Man in the gospel He glories not so much in the abundance of his goods as in the hope of their continuance How do Men rejoyce in the purchase of an estate because they have that not by lease for term of years but the Deeds run to them and their Heirs for ever Though indeed it is not for ever but far short of that For besides what may happen in the interim at the great day all the Evidences shall be undoubtedly burnt and it is more than probable from divers Scriptures the Land also Heb. 1.11 Isa 51.6 Matth. 24.35 2 Peter 36.10 12. Rev. 21.1 To be sure the propriety in these pronouns Mine and Thine shall cease Yet the hope Men have of its continuance for some long time doth much content them David took it as a great favour that God would bestow a Kingdom upon him to raise him from following the sheep to be King over Israel 2 Sam. 7.18 Yet Verse 19. He saith This was but a small thing that which made the mercy great was that God had spoken of continuing it for a great while to come he adds and is this the manner of Man O Lord God he seems to be much transported in admiring the continuance of his Mercy though it were not so much to him in person but to his posterity Let a thing in it self be never so excellent yet the fear of losing it darkens all the excellency of it Earthly treasures are therefore less to be accounted of because Thieves may break thorough and steal them What true content could the rich Man take in his abundance when once he heard This night all should be gone Corneliam nescie an faeliciorem talem virū habuisse an miseriorem amisisse Et invito processit vesper Olympo 'T is spoken to the humbling of the great ones upon earth that though they live like Gods yet should die like Men Though the good thing be great yet if not lasting t is not ful yea the greatness of it greatens the misery upon the losing When a Scholar hath been reading a good Book it troubles him to see Finis When the people of God have been keeping a day of Prayer in Communion with God it saddens them much that they should break off because the day is done But now the blessedness of Saints is not onely a great good as hath been shewed but a lasting good it shall have no end 1 Thess 4.17 They shall be for ever with the Lord Rev. 3.12 He that goeth in shall go out no more some interpret it of a Beleever in this life Notat gloriae stabilitatem Pisc in loc Isa 33.20 to prove no falling from grace some again interpret it of the state of glory The life of glory is such a life to which immortality is essential 2 Tim. 1.10 We read of life and immortality that is to say immortal life Heaven is a Tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken The blessednesse of Beleevers shall be eternal but what is Eternity I shall shew you how a learned and holy Divine illustrates it to the meanest capicity Suppose saith he the whole World were a Sea Mr. Perkins on the Creed and that every thousand years expired a bird must carry away or drink up one onely drop of it in processe of time it will come to passe that this Sea though very huge shall be dryed up but yet many thousand millions of years must be passed before this can be done Now if a Man should enjoy happinesse in Heaven onely for the space of time in which this Sea is drying up he would think his case most happy and blessed but behold the Elect shall enjoy the Kingdom of Heaven not onely for that time but when it is ended they shall enjoy it as long again and when all is done they shall be as far from ending of this their joy as they were at the beginning And now by what hath been said we may in some measure understand what is that blessedness which the Saints and Children of God shall have it is great and full it is also lasting yea everlasting which cannot be said of any thing here below The best of the worlds excellencies are fading and quickly blasted No day so pleasant but ends in a darknight No Summer so fruitful but ends in a barren Winter No Body so fair but will be changed by death from Beauty to Deformity In the dayes of Noah they were eating and drinking but the flood comes and sweeps them all away Great mirth was among the Philistins but their banquetting-house becomes their burying-place The Monarch of Babel whose head was of Gold had the feet of clay Sic transit gloria mundi All the pomp of the world is like Jonahs gourd now flourishing and anon fading there is that worm in the root of all worldly comforts as will blast them But the mercies and joyes and comforts of Heaven are not such they are eternity mercies eternity joyes eternity comforts take away the lastingness or rather everlastingness and we blow up Saints happinesse Thus much for the explication of the second thing viz. What that blessedness is which they who dye in Lord shall have Now a word of the third thing and so I will come to the Application Therefore 3. Having shewed who they be who dye in Lord and what the bessedness is that they shall have it remains to shew in the third place when they shall be made partakers
Paul thence presseth they should be contented to suffer because they should be glorified Ridlie the Martyr cheered up his fellow saying Rom. 8.17 though we have a bitter break-fast yet we shall have a sweet Supper meaning in glory From these passages I may infer to your comfort who are Christians indeed that be your present burthens never so heavy yet glory yea I may say one half hour in glorie will make amends for all Some persecutors have been very witty to invent most exquisite torments yet the hope of blessedness hath made them to be as nothing The Martyrs in their undaunted courage made no more of them then Sampson of the Philistins wit hs or like the Leviathan in Job Iron is but as straw and Brass as rotten wood Job 41.27 All their troubles and sufferings are but light they are heavy in themselves but the weight of glory makes afflictions light See 2 Cor. 4.17 18. Oh Christians do but make experiment when you are apt to droop and find your Spirit is overwhelmed run to this as to your Aqua Vitae bottle take but a sip of it and it will refresh you you shall be blessed Write blessed are c. Yea saith the Spirit Oh then lift up the Hands which hang down and the feeble Knees There is no Cup so bitter but this will sweeten it no Fire so hot but this will slack and quench it I say again do but make experiment God hath provided many supports for his drooping people but I may say as David of Goliahs sword None like to this no support like the remembrance of glory One leaf of the tree of life is better then clusters of worldly comforts Be thy burthen what it will how heavy soever yet the calling to mind future blessedness will make it light and easie Gen. 21.19 But alass Saints droop and with Hagar are ready to faint when there is a Well of water by them but they see it not at least have not skill to draw The Lord open your eyes as he did hers But you will say when shall we have this blessednesse and glory I Answer at Death you shall have it not now but afterwards See John 13.36 Christ said to Peter whither I go thou canst not follow me now but thou shalt follow me afterwards Christ went to Heaven thither Peter should come at length when he dyed Death is in a sort a cause of this happinesse that is without which it will not be And indeed see how graciously God hath ordered it Death came as a curse Mal. 2.22 but it is turned into a blessing God threatneth to the wicked to curse their blessings and promiseth to the godly to bless their curses Death with one hand holds forth a Sword even over Believers to slay their Body it smites one and other hip and thigh But observe its other hand with that death opens a door of glory Who would think that Death should do this 'T is as in Sampsons riddle Edulium ex edente out of the eater came meat it is a riddle indeed but a very truth And whereas Death is dismal and dreadful the King of fears it becomes now an Anchor of hope the valley of Berachah or blessing So that the Saints can welcome it and say as David of Ahimaas He is a good Man 2 Sam. 18.27 and bringeth good tidings They can wait for it Job 14.14 He was an expectant all his dayes yea wish for it thus Paul I desire to be dissolved Phil. 1.23 They can stand as Abraham in the door of the Tabernacle to speak to the Angel or with Elijah in the mouth of the cave to meet the Lord coming to them by death Now how comes this to pass even because they know they must be as it were beholding to Death to do them this favour and kindness to bring them to their blessedness This sure affords strong Consolation to the Children of God I shall carry on this use of Consolation a little further to the particular case of any who may be excercised in the loss of godly Friends they die in the Lord and therefore are blessed But you will say this was matter of comfort concerning those who dyed under that persecution to which this relates But mark the voice from Heaven said Write intimating it is of use in all ages for what is written is for the Churches Learning and comfort to the end of the World Blessed are the dead that die now in the Lord. The Apostle in 1 Thess 3.4 Holds forth this blessedness which Saints shall have after this life is done makes it a main argument of comfort to those that survive having lost their godly friends verse 18. Wherefore comfort one another with these words and chiefly with the words immediately preceding that they are dead in Christ and so shall ever be with the Lord. This is comfort indeed and it is but sorry comfort where this hope is not fixed sure this foundation and no other will bear up the building of comfort Heathens indeed who knew nothing of the blessedness of such as die in Christ had their consolatory addresses to their afflicted Friends They would tell them Death was that which none could avoid therefore in vain it was to grieve Mors ultima linea rerum They told them it was the common lot of all things Not onely Men but famous Cities flourishing Kingdoms had their periods Anaxagoras comforted himself at the death of his Children saying he begat them but mortal ones Heri vidi fragilem ftangi hodiè mortalem mori Epictetus seeing a Woman weeping for her pitcher which she had broken and next day for her Son being dead stayed her mourning telling her it was all one her Son was but as an earthen pitcher Little better are those comforts wherewith carnal Christians labour to relieve themselves and their Friends in these cases as thus Death is the way of all the earth the house appointed for all living Josh 23.14 Job 30.23 Psalm 119.109 Jam. 4.14 Isa 40.6 we carry our lives in our hand Our life is as a vapour which appeareth for a little time and then vanisheth away All flesh is grass and the goodlinesse thereof as the flower of the field the grass withereth the flower fadeth These are Scripture-truths indeed and not taken out of Heathen Philosophers or Poets They are such as rightly used and applyed may be comfortable to relieve under the losse of Friends and dear relations But their intendment is not so much for Consolation as for Instruction to us that hearing of the frailty of this life we may prepare for eternity Nor indeed in themselves absolutely can they afford any solid comfort because they speak onely to the condition and state of the Body But when the state of the Soul after Death comes to be weighed 2 Cor. 5.10 Rev. 20.12 John 3.3 Rev. 20 10 Psal 9.17 as that all must appear before the
judgement seat of Christ and that the Books shall be opened and great and small must stand before God when it shall be considered that unless a Man be born again he shall never see the Kingdom of God when hear of the lake that burns with fire and brimstone and that the wicked shall be turned into Hell I say again when these things come to be weighed the other passages barely considered will be but as a spiders web wherein is no strength how finely soever it may seem to be woven But now when we have good grounds to believe concerning our dead Friends that they loved feared and served God in their life time that they were godly in Christ Jesus or in the words of the Text that they were in the Lord Jesus when they dyed when we can comfort one another with these words This will afford strong consolation for of such the word of truth saith they are blessed They are freed from sin made perfect in holiness they are entred into their Masters joy they would not live again on earth they are ten thousand thousand times better This is comfort indeed this is an Handkerchief to wipe away all tears from our eyes yea to make us go away and be no more sad This is the use of Consolation Oh that Christians would lay it up as a choice treasure for so indeed it is Some may need it for the present let them make use of it Others may soon need it therefore lay it up against a time of need 'T is ordinary with us when we find any thing though for the present we know not what use to put it to yet we will lay it up saying we may need it before seven years come about So I say of this you will ere long one and another have need of this cordial therefore keep it by you carefully you may need it before seven years come about perhaps before seven dayes yea seven hours come about God may call you your selves to die and what will be your comfort in a sick bed but to know you are in Christ and so shall be blessed if you die He may spare you and take away your Friends Relations wherein can you comfort your selves under such providences but onely in this they were in Christ and therefore are blessed 4. The fourth and last use shall be for Exhortation It directs it self both to Saints and Sinners But a word to the first because there is great need of speaking a little more largely to the other Therefore 1. Let all the Children of God and Members of Christ study their own bliss acquaint thēselves before hand with the glory that shall be revealed afterwards Sursum corda Set your affections on things above Let your conversation be in Heaven Labour in your meditations to be rapt up into the third Heaven Be often as it were drawing the Latch of Heaven door and look in yea walk thorough that holy Land in the length and breadth of it Holy Heavenly Meditations will enable you to do all this Let your hearts take possession of Heaven whiles your bodies are upon earth and this will work a disdain of things below Non satis futura gaudia nostri nisi renuat conconsolari anima tua donec veniant as also a longing after the things above which ought to be in every Child of God surely the more we study this blessedness the more will the desire after it be kindled in our breasts But I shall speak no more to this part of the use because all a long and especially in the foregoing use I have spoken to this matter in particular Therefore 2. This use directs it self to such as are yet sinners out of Christ My Exhortation to you is this that you would speedily get into Christ That you would labour to be such as that when you come to die you may be blessed Die you must Zerxes that great Commandre standing in the head of a vast Army wept to think that within one hundred years they would be all dead even those valorous Men who might seem to outbrave and defie death The impossibility to avoid death is a certain truth at all times but yet chiefly to be considered by us in these dying times times of much mortality God putting us in fear that we may know our selves to be but Men Psal 9.20 We are apt to put far away the evil day Amos 6.3 Isa 28.15 and to make Covenants with death but when we study seriously the decree of God passing upon all like the Laws of the Medes and Persians which cannot be altered when we consider our own weakness and frailty our mould and metal we cannot but know we must die If our inside were turned outward it would be seen that for fear of death we are all our life time subject to bondage This lyes near our breast Heb. 2.15 and makes the heart even die within us while yet we live Oh poor Sinners die you must and no doubt but you would be glad to be blessed when you die Balaam would fain be happy in death Let me die the death of the righteous Numb 23.10 His wish implies that none shall be blessed in death but the righteous Sic mihi contingat vivere sicque mori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now would you be happy in death be holy in life live in the Lord and you shall die in the Lord If you be gracious here you shall be glorious hereafter To whom to live is Christ to them to die will be gain But to them who live without Christ and without holiness Death will be Death and Hell into the bargain 'T is a frequent and true saying that holiness is the way to happiness not the causal and meritorious way which onely is Christ but yet a way and therefore the Apostle saith Ep. 2.10 That God hath ordained that we should walk in it that wherein we are to walk certainly is a way and if any baulk holiness the way they will never find happiness the end 'T is said of the Emperour Bassianus that coming to the Empire and being to chuse a Title he was wished by one to take the name of Pius which signifies Godly but he refusing that chose rather to be called Faelix which signifies happy which occasioned his Friend to make this witty reply and doth the Emperour think to be happy without being holy 'T is much disputed where the place of happiness is and divers opinions are about it but it is agreed on all hands about which is the way that leads to it The way is but one in this sense the way of Holiness which is not onely but one way but also a straight and narrow way opposed to all loose and sinful walkings Heaven is a place which receives not the proud but the humble not the covetous but the liberal not the unclean but the chaste not the drunken but the sober not the envious and malicious but
but very full of cares for the promoting Gods glory and his peoples Salvation He hath sometime told me in the time of his health how sadly it would go to his heart upon hearing the Bell ring sometime in the night which gave notice that some person was dead that any one should be sick and die and himself their Pastor have no notice of their sicknesse nor be so much as desired to confer with them about their spiritual estate His Lamentation was in these words Moriuntur oves dormitat Pastor The shepheard lies a sleeping while the sheep lie adying The great care of Souls made him study how to quit himself from being overcharged with the cares of this life declaring by his little medling with the things of the world that he sought not the things of his own but the things of Jesus Christ This should be the endeavour of every sincere Christian but especially of every faithful Minister The Palm Tree Psalm 92.12 to which the righteous is compared is least in the body or trunk near the earth and biggest in the boughs nearest Heaven The frame of the fleshly heart in the body being close shut up in that part which is towards the earth but more broad and open in the upper part towards Heaven shewes what should be the spiritual frame of every gracous heart Thus was it with this good Man 2 Tim. 2.4 and precious Servants of Jesus Christ he abhorred to be entangled with the affairs of this life that Heaven might have the more room in his heart In a word He was a Minister of the Gospel and he did Hoc agere endeavour the fulfilling of his Ministery He did intend his work he made it his businesse being one who studied to approve himself to God a Work-man that needed not to be ashamed 2 Tim. 2.15 He was taken away young but he did work while it was day yea he laboured much as if he did foresee he had not long time to work in Diu vixit et si non diu fnit He did much work in a little time 'T is much to be lamented that his Sermon notes were written so illegibly through a quick and hasty writing whereby it becomes impossible they should ever be published to the glory of God and the benefit of the Church Thus have I given a brief account of what he was in the time of his Life and Health Divers know what hath been spoken is no other than what might be spoken deservedly and in truth yea much more might be spoken without any suspicion of Flattery The summe of all is this He lived in the Lord he lived to the Lord. I may add He died in the Lord yea died to the Lord as may be judged by his deportment under that sicknesse which ended his dayes Dying to the Lord as hath been shewed is when a person cast upon his sick bed endeavours the exercise and laying out of his graces to the glory of God and the profit of them with whom he doth converse Thus did he very sweetly so far as could possibly be expressed considering the shortnesse of his sicknesse being but for the space of fourteen dayes as I best remember and the Stupifyingnesse of his Disease seizing and much dulling his Spirits He did much impair the strength of his outward Man by a free letting out himself in discourse about Heavenly things to some Neighbours who came to visit him the first Sabbath after he was taken This did much increase his distempers and of this he was the day following very sensible and could not but confesse it to me at my first visiting of him At this my first visit in discourse I spake to him by way of remembrance if need were about that Christian duty of willing submision to Gods Will under every dispensation of providence and so that of his present sickness in particular To this counsel he readily concurred and withal added that it was his desire to reach further and not onely to submit which an ordinary Christian might do but to raise up himself to Courage and Cheerfulnesse under the rod Annexing also a reason why he of all Men should not droop under Affliction saying he blessed God that hitherto he could date his choisest mercies from some great Affliction I sometime in discourse held forth what desperate attempts Satan had made upon Gods Children when they were brought low by sicknesse and therefore counselled him to set Faith on work being the onely Shield to quench the fiery darts of the Devil To this he replyed that I blesse God as yet Satan hath got no ground by this Affliction This passed I think at a second visit But comming to him again after a few dayes it was on the Sabbath day the last Sabbath to him in this life I found him brought low by his sicknesse insomuch that I then began to fear he would not break it Hereupon I entred a more close discourse as to eternity hinting withal my own fears that his sicknesse might be mortal he took it as he expressed himself exceeding kindly and gave me a full Answer to what in my discourse I drove at Dear Friend said he two dayes since I overheard the Doctor speaking to my Wife as if he feared me and I blesse God who so ordered it that I should hear it For indeed till then I did not so seriously consider of death as since I have done I did all a long my sickness set my heart to endeavour a sanctified use of the Lords hand but overhearing that I thought it needful to look most carefully into my heart as to evidences for eternity and truly saith he upon a thorough search of my heart I blesse God I find good old evidences though I be but a young Man and they stick very close to me But Friend said he one thing I must tell you troubles and afflicts my Spirit very much that when I grew very serious being exercised about serious work the searching of my heart for eternity evidences I perceived this seriousness of mine was judged by some to be melancholy for the fear of death Now this indeed troubles me very much that any should take me to be such an one who am afraid to die Some other visits I gave him but for fear of wronging him being very weak I onely upon his desire prayed with him and left him At one of these times he spake privately to me that he was willing to have discoursed but because of some Company in the room he judged it not convenient Upon Fryday the day before he departed I had some discourse with him which was occasioned thus Some godly Neighbours had agreed a private meeting to seek the Lord for him and they had desired me to meet with them Now that I might know the better how to order my Petitions I thought it needful to visit my sick Friend in the way and therby to be better informed whether his sicknesse did increase upon him I