THE Prophet Isaiah (as all the Mi­nisters of Christ) was set to be a Watchman, to give warning of Judg­ment approaching; and also to be a Judge to Judge the House of Israel and to shew them all their abomina­tions, the causes and procurers of these Judgments. To be also the voyce of a Cryer or a Trumpet to a­larme and rouse them to a readiness, that being God would do this to them, they should prepare to meet the Lord by a thorough humiliation, hearty repen­tance, and effectuall reformation and amendment of [Page 2] such things as are amisse. In the dispatch and deli­very of this his message and errand, he meets with various effects, and his word different entertainment from two sorts of Men. 1. some were stubborne and disobedient going on impenitently in their rebellion, adding Sin to Sin, and securely promising themselves prosperity, many happy daies, with a plentiful and flourishing State; notwithstanding all the menaces of the Prophet, like those Deut. 29. 19. That say they shall have peace though they walk after the imaginati­on of their own Heart adding drunkennesse to thirst, so these secure desperate Jews slighting the threatnings of God by his Prophet cry in the verse before my Text, Come, I will fetch Wine, and we will fill our selves with strong Drink; and to morrow shall be as this Day and much more abundant, like Babylon that said Is. 47. 7, 8. &c. I shall be a Lady for ever so that they did not lay those things to Heart nor consider the latter end of it, like those Amos. 6. 1. That are at ease, put far from them the evill day, and regard not the afflictions of Joseph. But secondly there was another sort whose Hearts like Josiahs were tender, trembled at Gods word, were affraid of his Judgments, prepared their Hearts to seeke the Lord, and Mourned in secret for common abominations▪ who mended what they could & mourn'd for what they could not Now so it came to pass that while God was thus threatning these degenerate Jews by slow but secret paths making way for his wrath, and bringing on the Judgments which he had denoun­ced; many of those Holy Men fore spoken of dropt away; some it may be cut off by a suddain and violent stroak, who had their Lives threatn'd by the cruel usage of mer­cyless persecutors; others called aside by the wife dis­pose of him▪ whose we are, and whose our time and Life is. So that good Men seemed to be very thin strewed; [Page 3] scant one of a family and two of a tribe; that he might complaine as the Psalmist. Ps. 12. 1. Help Lord, for the Godly man ceaseth, the faithfull fail; or as Mich. 7. 1. Woe is me for I am as when they have ga­thered the Summer fruits, as the Grape gleanings of the Vintage. All this was little regarded or minded by wicked worldly, and voluptuous Men; but it could not chuse but be an hearts griefe, a sore rock of of­fence, and occasion of trouble of mind to serious and considerate persons. Therefore the Prophet a­midst dreadfull denunciations of Judgment against the maine Body of State, inserts some words of comfort to the sincere hearted who could not but lament to see but few good, and those few made every day fe­wer by Death. And therefore in these two verses God by his Prophet tells the People. 1. How greatly he resents that neglect which his People met with, complaining that their Death was not regarded; nor their losse valued as it ought. 2. Tells them what gracious end he had in cutting the thread of their temporall Lives, which was to deliver them from the evill to come. 3. What care God had of them after this life, and what amends he made them for snatch­ing them sooner then ordinary out of the World. They enter into peace &c. These afford us sun­dry points of Instruction. 1. That God would have the Death of his Servants minded and layd to Heart. 2. God sometimes in much Mercy takes away his Children by Death from the evill to come. 3. That the Death of the Righteous is the beginning and inlett of their happiness.

1. That God would have the Death of his Servants minded and laid to Heart. The righteous perisheth and no Man &c. by Righteous understand in a large sense, the Holy, the good Man, that hath respect to all Gods [Page 4] Commandments; that is carefull to order his Conver­sation aright, or, as the 2. verse expresseth it, He that walketh in his uprightnesse. By the mercifull Man, understand the same good and holy man expres­sing his Piety to God by his Charity to his Brother: and mercifull is added to just, because it is not e­nough to give every one his owne, and do no body any wrong, unless he be a doing good likewise, shew­ing mercy, and extending bowells of compassion to­wards them that are in want. Ps. 37. 26. The Righte­ous is ever mercifull and Lendeth. v. 21. he sheweth mer­cy and giveth. Ps. 112. v. 4. He is gracious, full of com­passion and righteous. v. 5. A good man sheweth favour and lendeth. v. 9. He hath disperst, he hath given to the poor &c. In all which places we see Righteousnesse and mercifulnesse are joyn'd together, as in the Text, and a Man is not a righteous, except he be a mercifull Man. That Summum jus which some Men stand so much upon, and expect so much to be justifi­ed by, whereby they give every one their owne, and accordingly, exact their owne of every one without difference or distinction, when it is weighed in Gods balance will be found Summa injuria, extreme wrong: far from what he expects from a Christian, whose pro­fession is Charity. You are my Disciples if you Love one another. Jo. 15. 12. and who have these precepts from the Apostle of their profession. Be mercifull as your H [...]avenly Father is mercifull. Lu. 6. 36 and in a word, Piety, Justice and Mercy are so nearly linkt together that where all are not, none is in truth. He that hath this worlds goods, and seeth his Brother have need, and shutteth up the Bowells of Compassion from him, how dwells the Love of God in him? 1. Jo. 3. 17. He hath shew'd thee, O Man, what is good and what the Lord re­quires of thee, that thou do Justice, Love Mercy, and [Page 5] walk humbly with thy God. Mic. 6. 8. Pure Religion before God and the Father is this to visit the Fatherlesse and Widdow in their affliction &c. Ja. 1. 27.

This righteous, this mercifull Man is said to pe­rish, to be taken away: which must not be under­stood of the perishing of his Soul, or his being finally lost; for God gave his Son to the end that who so ever believes, should not perish. Jo. 3. 16. and the Son hath layd downe his life to seek and save that which was lost, and hath past his word, that his sheep who heare his voyce and follow him shall not perish Jo. 10. 28. But the meaning is, they are took away by a temporal Death, and the Prophet finds fault with the carelesse and obstinate Jews for taking no notice of it.

The Death of all Men in generall although it be a common thing, and meets us every day yet o [...]ght not to be past over with a transient and regardlesse eye. Eccl. 7. 2. It is better to go to the house of Mourning then to the House of Rejoycing: for that is the end of all Men, and the Living will lay it to heart. As if he should say, in the House of mourning (so the places are cal­led where funeralls are celebrated, or friends are de­parted) a Man is minded of the common lot, and end of all men. Man sees his own end in the end of others, and is thereby admonished of his own frailty and Mor­tality▪ which it highly concerns him to remember, and to be throughly affected with. Here we see the greatness and power of God who takes away Mans Breath, He dyes and returns to his dust. Psa. 104 29. We see our own vileness and vanity: that dust we are and to dust we returne; and at our best estate altogether vanity. Ps. 9. 5 But it much more concerns us to be deeply affected with the Death of good men. Ps. 116. 15. Precious in the sight of the Lord is the Death of all his Saints. And surely what's pretious in Gods eyes [Page 6] ought not to be common and contemptible in ours.

The reasons why the death of good Men ought more especially to be laid to heart, are

1. Because of the paucity and scantness of such. The Souldiers would not permit David to hazzard himselfe because hee was worth ten thousand of them. 2 Sam. 18. 3. There were multitudes of common per­sons, few Kings, especially such as David was. Wick­ed Men are as the common stones of the brooke and of the high-way; but Righteous men are jewells Ma [...]: 3. 17. The losse of Jewels is the more lamented be­cause they are pretious and rare. This made Ezeki­el take on so much for the Death of Pelatiah, be­cause there were but few such as he; and a few out of a remnant would be quickly mist. Ezek: 11. 13. It came to passe that when I prophecyed Pelatiah the Son of Benaiah dyed, and I cryed with a lowde voyce and said, O Lord God wilt thou make a full end of the Rem­nant of Israel: The latter times are foretold to be perilous, because the generality of men shall be lo­vers of their owne selves &c. Christs flock a little flock, and his people a remnant, but then more e­specially too, when iniquity abounds, and love and piety grow cold: When therefore God shall gleane out of this remnant and take away at the head of this flock, it's time to bethink our selves what God is doing and say with the Psalmist Ps: 12. 1. Help Lord for the godly Man ceaseth &c.

2. Because of that Heavenly relation that is be­tween all Christians, and that Spiritual sympathy and fellow-feeling that ought to be between them. Such as is between the Members of the natural Body that when one Member suffers, all suffer: and if one be cut of, the rest (not that which is cut off) retaine the sense and smart of the losse. It is true, death [Page 7] doth not cut of a Christian either from Christ the Head, or from his mystical Body, these relations hold when all natural, and civil ones cease; Death which untwists all others, tyes this the faster▪ Yet it cutts off from the society of the Militant Church; the ranke is broken, his place is void, his presence missing and his service wanting till God fill it up by a new supply. The visible Communion which we had with such an one in joint prayers both publick and private, in mu­tual exhortations, incouragements, instructions, and consolations is interrupted, and they to whom such Communion of Saints, such intercourse of Christian, and brotherly love was pleasant and desierable can­not but lay to heart the want of it. The cracking or failing of one string in an instrument disturbs the harmony; so do's the losse of one member abate the wonted pleasure and solemnity of our Christian society and Communion.

3. When we lay to heart the Death of good Men we testify to the world what love we bare to their Persons, and what value and esteem we have of their Vertue and goodness. When Jesus wept at the grave of Lezarus then said the Jewes, behold how he Loved him. Jo. 11. 36. This made the Saints and Widdowes to weep so vehemently at the Death of Tabitha, hereby testifing to Peter, the Church and all the world how high an esteeme they had of her goodness. For shee was full of good workes and almes­deed, which shee did. Acts. 9. 36. These and the like reasons do especially perswade good Men to lay to heart the Death of good Men. But the following ones will shew cause to all Men, good and bad, to regard and lament over the fall of a Righteous Per­son.

4. Because of the usefulnesse of such and the losse [Page 8] that all sustaine by the removal. [...]. Good Men are a generall, a common good. They are the props and supports of a place. The Earth and the inhabitants thereof are dissolv'd, I beare up the pillars of it. Psa: 75. 3. A Building stands by the strength of the pillars; so the World stands by the support of the godly, which else would fall downe upon the heads of wicked Men as the just pu­nishment of their iniquity. The frame of the world is kept up for the sake of the Church. It had long ere this been Buryed in 'its owne Sins and ruines were it not that God waited for the conversion and coming in of some, and the perfection and con­summation of the rest, that belong to the election of his grace. Particular places had sunk under their owne guilt and their confusion cover'd them, if good Men did not support them. If the Lord had not left us a ve­ry small remnant we had been as Sodome and made like unto Gomorrah. Is. 1. 9. and CH. 6. 13. As Oakes whose substance is in them when they cast their leaves, so the Holy seed shall be the substance thereof. As if he should say; look, as in the winter the sap and vertue that is in the roote keeps the tree alive, so is the Holy seed the substance of the remnant that preserves them from being wasted with a total and utter destruction. Wicked and ungodly Men are call'd unprofitable Rom. 3. 12. Matt: 25. 30. good Men profitable and useful. So Paul of Onesimus, sometime unprofitable, that is, before his conversion; now pro­fitable to thee and to me. Now, good Men are sun­dry wayes profitable; by example, by advice, by their prayers, and their very presence. 1. By example, being Cittyes set on an Hill, Candles on a Candle­stick to direct and enlighten others. Their lights so shining before Men that others seeing their good works [Page 9] both Glorify God and edify and encourage one another in Holinesse and obedience. Therefore Saint Paul bids Christians walk as they had him for an exam­ple: and bid's Timothy be an example to the Belie­vers in word, in conversation, in charity, in faith, in purity 1 Tim: 4. 12. The forwardness of the Thes­salonians being exemplary to all the Believers in Macedonia and Achaia. 1 Thes. 1. 7. and their zeal of the Corinthians provoked many 2 Cor. 9. 2. Pauls constancy made many bold to speake the word of God without feare Phil. 1. 14. II. Profitable by the ad­vice: whether it be by directing Men in the way wherein they should go, comforting them under af­flictions and temtations by the consolations where­with they have been comforted of the Lord; by re­ducing those that wander from the right way or re­storing those that are fallen with the Spirit of meek­ness. Oyntment and perfume rejoice the heart so doth the sweetness of a Man's Friend by hear­ty counsel Prov. 27. 9. to this purpose sound those frequent Proverbs of the Wise Man. Prov: 10. 21. The lips of the righteous [...]eed many. Where a good Man by reason of the readines and ability that is in him to give good Counsel is compard to a good Housekeeper that keeps free and open hospita­lity for all comers: so is he ready to entertaine every one with wholsome & savory discourse to give them good admonition and advice, and send them away glad and better from him. Prov: 15. 7. The lips of the wise scatter or disperse knowledge. Where the good Man is compard to a Husband-Man or a Sower scat­tering his Seed upon the Land; from whence af­terward comes an hopeful and a plentiful crop. So they by wise and seasonable admonitions and in­structions sow the Seeds of grace and knowledge [Page 10] in the Heads and Hearts of those that are under them, and about them, whereby riseth up another generati­on taught and prepar'd to fear, serve and glorify God, and to do good in their places, as a Crop comes up after the Seeding, and supplyes us at the next Harvest. 3. Profitable by their prayers, in which respect they are said to stand in the gap and to stop the processe of Di­vine displeasure. Such an usefull Man was Mases to the People of Israel Ps. 106. 23. Therefore be said he would destroy them had not Moses his chosen stood in the breach, to turne away his Wrath, least he should destroy them. In which respect they are call'd the Chariots of Israel and the horsemen thereof: prevailing more with God for the preservation and defence of his People by their prayers, then armes and Armies can do by force to secure them. The prayers of good Men have a kind of power, as it were to bind the Hands of the Almigh­ty and stop his vengeance when he hath conceived just displeasure against a place or People. Let me alone, saith God to Moses that I may destroy them. A power al­so to open the Hands of his bounty, and to shower down blessings Temporal and Spiritual on the Heads of them for whom the Prayer is made: the effectual fervent prayer of a Righteous Man availeth much Ja▪ 5. 16. Last­ly in all these respects their very presence is a blessing to the Place, Town, Family and Age wherein they are. God blessed the House of Obed Edom because the Arke abode in it for a time 2 Sa. 6. 11. But where a true Child of God is, behold a greater then the Arke is there. God was present in the Ark typically, representatively, but hee's in his Servants (spiritually indeed, but yet) re­ally, and he blesseth the places where they dwell. Justly did Jacob plead with Laban Gen. 30. 30. It was little that thou hadst before I came: its now encreased to a Mul­titude, and the Lord hath blessed thee since my coming. [Page 11] From the time that Potiphar made Jos [...]ph Overseer of his House Gen. 89. 5. The Lord blessed the House of the Ae­gyptian for Josephs sake, and the blessing of the Lord was up­on all that he had in the House and the Field. Rahab was a righteous Person, for she beleeved Heb. 11. 31. and a mer­cifull person for she saved the Spyes from the fury of the Men of Jericho, and this Righteous, this merciful Person preserved not her self only, but her Family and Kindred from the common destruction Josh 6. 22. Even wicked men fare the better for the Neighbourhood and society of good Men. Cham was preserved from the general deluge because he was of Noahs family. The rude Souldiers and Mariners were saved in a Shipwrack because Paul was in the company the Lord (sayes the Angel) hath given thee all them that saile with thee; and not a hair of their Head fell to the ground. Acts 27. 24, 34. Is it nothing then to loose the good examples, the seasonable and cordial advices, the fervent and preva­lent Intercessions, and finally the presence of Gods Chil­dren, which God hath such respect to, that for their sak [...]s he blesseth the places and communities wherein they dwell? Surely this should make us lay to heart, if not their Death, yet our own loss. Especially.

5. Considering that their removall is a sad presage of that future evill and Calamity which God may bring on those that are left behind. When useful men of any kind in Church or State are removed its like the breaking down of banks, commonly followed with an inundation of trouble and miseries. Is. 3. 2. &c. I will take away the mighty man, the Judge, the Prophet, the Prudent, the Anci­ent &c. and the People shall be opprest &c. Righteous men are in their spheres and places such useful persons, as the corner Stones of the building that both unite and strength­en it, whose removal shat [...]ers and endangers the whole frame. The Death of good Josiah caus'd a grievous mour­ning in Judah: in so much as it grew to a proverb, the mour­ning [Page 12] of Hadadrimmon in the valley of Megiddon. Zech. 12. 11▪ Why because they foresaw that when he was gone, wickedness grew bold and irresistible, and the Captivity so often threatned, so long deferr'd came on amaine, which at last swept them away like an universal floud. When God withdraws his people out of a sinfull place and generation he makes way for his wrath. When the best stakes are took out of the hedge its not like to stand long; the trash and offall is only fit for the fire. When God had shut up Noah in his Arke he brings the Floud upon the world of the ungodly. When he had secur'd his Lot in Zoar, Sodoms faire and Sunshine morning ends in a black and dismal storme. If then we consider the paucity of good men, if we remember they are our Brethren, our fellow-Members, if we owe any respect to the memory of them, if we consider their usefulness while they are here, and the ill presages that their removal carryes in it: he must have an understanding of lead, and an Heart of brasse that lets the Righteous perish without regarding, or merciful Men be tooke away without laying it to Heart.

All which I have spoken not to adde affliction to the afflicted, or to mix Vinegar with their Gall, nor to grieve the Hearts of those who are too much overwhelm'd with Sorrow already. I have another word to them before we part. But to awaken the careless and secure world who re­gard not the Workes of God, nor consider the operation of his Hand, who take no notice what desolations God makes on the Earth, what breachcs in particular places and families, that regard not the afflictions of Joseph, nor the Death of him that Dyeth. Where are your natural af­fections, where are your Bowels of Spiritual Love and compassion sympathetically feeling a common losse and bearing one anothers burdens? Nay where are your eyes and understandings to enquire and discern the reason here­of: and what God meanes by snatching his own out of the World? so the Text.

[Page 13] None considering that the Righteous are took away from the evil to come. The word [to come] is not in the O­riginal. No more is there read but, [are took away from the face of the evill.] Which may only note their freeing and delivering from Sin and suffering, which are the evils they have felt in this present life. Having from henceforth all Sin washt from their Soules, and all teares wiped from their Eyes. So as for the time to come they shall neither offend, nor be offended; shall neither commit evill, nor be capable of the impression of any evill from without. But I shall take the words as we Translate them, and as they are most commonly understood and applyed. Hence col­lect.

2. That God sometimes in much Mercy takes away his dearest Children from the evill to come. When God is a­bout to bring some publick calamity or some common scourage upon a People or place he removes his owne that they shall not see them, nor feel the smart or burden of them. Among the many wayes of mercy that God hath to secure his People from general evills, this is one to call them forth to himselfe, to hide them in the grave, where malice and wrong can do them no further mischiefe. Is: 26. 20. Come my People, enter into thy Closet, shut the doore after thee. Hide thy selfe for a littel moment till the Indig­nation be overpast, And what if one sort of these Chambers be the Chambers of a natural Death and these doores be the sides of the pit, and the Leaves of the Grave? As God made an Arke for Noah to save him from the Flood, so he can make the Grave an Arke, wherein to secure his Peo­ple till the indignation be past. So sayes God to Josiah. 2 Kings. 22. 19. 20. Because thine heart was tender, and thou humbledst thyselfe and weptst before me, I have heard thee: behold I will gather thee to thy Fathers, and thou shalt be ga­therd to thy Grave in peace and thine Eyes shall not see all the evill that I will do unto this Place. Thus it is observed [Page 14] that Methuselah and Lamech & probably many more of the good Parriarchs were gathered 10 their Grave, the Yeare before the Flood Luther Dyed a little before the commoti­on and sad desolations that were made by the Boores in Germany; and Saint Austin Dyed while his City was Be­sieged by the Barbarous and Pagan Vandals▪ and good Pa­raeus but a few Dayes before the taking and sacking of Heidelberge, by the little lesse barbarous and Bloudy Spaniards and Imperialists.

This then should teach us yet more seriously to lay to heart the Death of good Men, least perhaps it should portend any future evill to us that are left behind. When a Prince calls forth his friends and allyes out of a forrainers Country it is an argument he hath a controversy with that Country. When Saul called the Kenites from among the Amalekites it was a forerunner of a Warre with Amalck. 1 Sam: 15. 16. When God calls his Servants and friends out of a place, let them that are left consider their wayes & amend their lives. If these things be done to the greene Tree, what shall be done to the dry? and if God take away that which is the substance, the sap, and the juice, whats the rest but dry Wood, fit onely to be bundled up and burnt? Learne we then to turne our natural passions into Christi­an affections; our bootlesse sorrow for the Dead into use­ful and pious love for the Living. Weep for the Sins, for the sufferings of the living: for whats present, for what may be future, what they feel, what further they may feare. Jer 22. 10. Weep not for the Dead, neither bemoane him, but weep sore for him that goes away. That is whose troubles are but now a beginning, being to endure the miseryes of a sore and long Captivity: which will make them of So­lomons Mind Eccl: 4. 2. Wherefore I Praised them which are already Dead more then the Living which are yet alive; yea better is he then both they who hath not yet been, who hath not seen the evil that is under the Sun. When a great company [Page 15] of people followed our Saviour to his crucifixion, and the Women bewayled and Lamented him Luc. 23. 28. Jesus tur­ned to them and sayd; Oh Daughters of Jerusalem weep not for me, but for your selves and for your Children, for the Day is coming in which it shall be said, Blessed are the barren, and the Womb that never bare &c. Convert your mourning and teares into fervent prayers and supplications for the pardon of our Sins who remaine, and preventing the further pro­gresse of Gods Judgments When Moses had took a full pro­spect of that grievous mortality that was in his time in the Camp of Israel, and had had sad reflexions upon it, he concludes-all with prayers fi [...]t for our imitation in such a time as this, that the living might lay it to heart, and learne to prepare for Death; that God would put a stop to his dis­pleasure and revive the hearts of his people with some to­kens of favour and mercy for the time to come. Ps. 90. 12. Teach us to number our daies &c. Returne O Lord how long! and let it repent thee concerning thy servants: make us glad according to the dayes wherein thou hast afflicted us &c. so Da­vid Ps. 39. Contemplating the shortness and uncertainty of humane life improves that consideration into such peti­tions as these. v. 4. Lord make me to know mine end &c. v. 8. Deliver me from my transgressions. v. 10. Remove thy stroke away from me. v. 12. I am a stranger as all my fathers were. Oh spare me that I may recover strength before I go hence &c. Go we and pray like wise.

3. The Death of the Righteous is the beginning and in­let of their happiness: from henceforth they cease to be mi­serable and enter into bliss. This is assured us by a double expression in the Text. 1. He shall enter into peace, that is the Righteous Man departs here with inward peace in his Soul and Conscience. Lu. 2. 29. Now lettest thou thy Ser­vant depart in peace, this peace begins here being supported by that hope which at length will not make ashamed. Rom. 5. 1. Being justified by faith we have peace with God, and re­joyce [Page 16] in the hope of the glory of God. Or, he departs hence into Rest and Peace: Glory, Honour and Peace on every Soul that doth well. Rom: 2. 10. This is that peace which the world neither gives nor takes away. A Peace whi [...]h the world is not acquainted with: and therefore considers not that when the Righteous is taken away he enters into peace. For a Christians spirituall Life is a riddle and mystery to a worldly man, much more is eternal Life. Our life is hid with Christ in God. Col: 3. 3. but shall be reveal'd, seen and confest by all at the generall resurrection. v. 4. When Christ who is our life shall appear, we shall appear with him in glory. This is a peace that passeth our present understanding. For Eye hath not seen, nor Eare heard, nor hath it enterd into the Heart of Man to conceive what God hath layd up for those that Love him. We are now (saith the Apostle 1 Iohn: 3: 2.) the Sons of God but it doth not appeare what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is. 2. They shall rest in their Beds. As their soules pass to a place of rest and blessedness, so their Bodyes are layd down at rest in the Grave as in a Bed, or Bed-Chamber, there to sleep quietly till the generall Re­surrection. Hence it is familiar with the Scripture to ex­press Death by sleep, the Grave by an House, a Chamber, a Bed, and the Resurrection by waking and rising, as Men do in the Morning out of their Beds after the sleep and re­pose of the Night. Both phrases put together import the felicity both of Soul and Body, perfect peace and satisfacti­on of mind, with an undisturb'd rest and ease of Body, where­by the whole man being freed from Sin and all the evill effects of it, Ghostly and Bodily, is admitted to see God, and enjoy him in a fuller measure then ever he was seen or en­joy'd in this Life, or it can enter into the Heart of Man at present to conceive. Rev. 14 13. I heard a voyce from Hea­ven saying, Write; Blessed are the dead which dye in the Lord, from henceforth. Yea saith the Spirit that they may rest from [Page 17] their labours, and their works follow them.

1. This should Stanch our sorrow, and stop all immode­rate griefe for good and Holy Men departed this life. For, besides the unprofitableness of this griefe, neither bene­fiting, nor recalling those that are deceased; (which conside­ration put a stop to Davids mourning for his Child 2 Sam: 12. 22. for he sayd, while the Child was yet alive, I fasted and Wept, for I sayd who can tell whether God will be gracious un­to mee that the chid may live. But now he is Dead wherefore should I fast? can I bring him back againe? I shall go to him, but he shall not returne to me.) Besides the unpleasingness of it to God, who as he hath taught us to Pray that his will may be done, so he requires us to be contented and satisfy­ed when we see it done, so is it unreasonable in it selfe; the day of a good Mans Death being better then the day of his Birth Eccl: 4. 2. He is borne to toyle and labour, to misery & trouble. But at Death he enters into peace, he rests in his Bed. Who ever grieved to see his friend take his natural rest quietly? Who was ever discontented with an happy peace after a troublesome & a tedious War; or a safe harbour after a dangerous and a Stormy passage; or an easy Bed af­ter an hard Dayes labour? Nay it savours of some unkind­nes to our deceased friends to be immoderately sorrowful for their departure; as if we more valued the comfort and benefit we receive by thir bodily presence, then their see­ing the face of god and enjoying the pleasures that run at his right hand for ever more. Do but recollect concerning our friends departed, how many cares and troubles they were encumbred with in this World; what fears within, what terrors without, what anxious & sollicitous cares for Soules, for Bodyes, for themselves, their familyes, their friends and relations, and for ihe Church of God, how deep their sighes, how many their teares, how fervent their prayers and wre­stlings with God, both alone and with others, in private and in publick, and then consider againe, can we be sorry [Page 18] that these troubles are at an end, that these cares are off, that these tears are wiped from their eyes, that their prayers are heard, and their petitions, longings, and hopes are swallowed up in fruition and Enjoyment: that their fight is fought, their warfare accomplisht, and that they have receiv'd at the Hands of the Lord, not double, but a thousand fold, reparation and recompense for all their ser­vice of Faith, and labour of Love, and patience of hope which they have exprest in this day of their pilgrimage. To me saith the Apostle Phil. 1. 21. To Dye is gaine. Oppose we not our loss to their gaine, our temporal to their Eter­nal. Non moeremus &c. saith Hierome. We grieve not that we have lost such an one, but we give God thankes that we had him: nay we have him, for to God all are alive, and who ever is returned to the Lord, is yet accompted of the Fami­ly, that is, still a member of the Body of Christ, and there­fore not lost but shall come againe when he shall be revealed from Heaven with all his Saints. 1. Thes. 4. 13. I would not have you ignorant Brethren concerning them which are asleep, that yee sorrow not as others which have no hope, for if you believe that Jesus Dyed and Rose againe, even so them that sleep in Jesus will God bring with him. 2. This should reach us to give all diligence to be of the number of these Blessed ones, that when we Dye we may enter into peace, we may rest in our Beds: that our Soules may be admitted to the beatifical vision of God and Christ, and our Bodies may rest in hope, even such hope as Job professeth. Job. 19. 25. I know that my redeemer Liveth and shall stand at the latter day on the Earth and though after my skin wormes destroy this Body, yet in my flesh I shall see God, whom I shall see my selfe and mine eyes shall behold and not anothers, though my reines be consumed within me. And if you ask me how we shall at­taine to this happiness and hope, I answer, The way is pre­scribed us in the Text, and a patterne given us in the pre­sent occasion. The way prescribed in the Text is this, Every [Page 19] one walking in his uprightnes. The distributive particle (every one) seemes to mind us that we must not trust to others merits, but each one express the truth of his faith by the goodness of his own personall conversation. For though God here may visit the sins of the Fathers upon the Children, and sheweth mercy unto after-generations for their forefathers sake, yet at the day of Accompt we must all appeare before the Judgment seat of Christ 2 Cor: 5. 10. And every one of us shall give Account of himself to God Rom: 14. 12. Every one must stand on his own bottome and be judged by what he hath personally done in the flesh, good or evill. Now this uprightness is oppos'd 1 ^st. to wicked­ness, ungodliness, and a trade of sin. 2 ^dly. to dissimulation & hypocrisy He then walkes uprightly that leads his Life not according to the course of the world, nor according to the lusts of his ignorance, but by the guidance of the Spi­rit of God and the prescript of his Commandements. He also that doth not only take up a forme and make a shew of godliness, but hath the power of it in an honest heart, and expresseth it in a blameless conversation; that is a true Is­raelite in whom is no guile. Joh. 1. 47.

But because there is more force in examples than there is in rules and precepts, and that you may see that what is commanded is practicable, the occasion gives you a pat­tern of an upright Man. I meane the example of our dear Brother departed. You perfectly knew his conversation and manner of Life almost from his Youth upward; and though he be Dead his good name Lives, and his example speakes. It is (you know) beside my custome to turne the Pulpit into a Desk, and Sermons to the Living into com­mendations of the Dead, yet I should displease my self, and injure you if I should not at least point you to so faire a Copy for your imitation; and herein I will not walk without my line, or commend him to you for things before my knowledge or beside my profession. He was one of these [Page 20] righteous ones in the Text, one that walked in his up­rightnes. He was like Timothy, well acquainted with the Scriptures from a Child, and having in his youth been train'd up by his pious Ancestors in the way wherein he should go, when he was Old he departed not from it. He was neither a blazing, nor a wandring, nor a falling Star, but one that shone in his owne orbe, and gave a constant and a steady light.

A constant attender on the publick ordinances and wor­ship of God, a Sincere lover of the Ministers of Christ and all that feare God. A diligent performer of all family wor­ship and that brought up his Children in the nurture and admonition of the Lord. One feareful of offending God: or giveing Just occasion of offence to any Man, merciful and compassionate to all; Liberal to his ability, yea above his ability to those that wanted: especially to the houshold of Faith. One that minded the one thing necessary, sought the Kingdome of God, and his righteousnisse in the first place and slighted all things in comparison of these. That would often professe to have [Vitam in patientiâ, mortem in desiderio,] To be one that could live, but that would rather Dye, and be with Christ which is best of all. This I have said (much more I could say, but forbear) not with any de­signe to Paint the Sepulchre of the Dead, or to flatter a­ny liveing; but to restify my due respects for the memory of so good and worthy a person. With my just resent­ments of our great losse, and to provoke my selfe and you to the imitation of his vertues: that walking every one in his uprightnesse, when we dye we may enter into peace and rest in our Beds, and then when the Lord the Righteous Judge shall come he will give us a Crowne of Glory, and not unto us only, but to all that love and looke for his appearing.

THAT there neither is nor ever was in the World a person so every way blame­less and circumspect in his way and Car­riage, whom envy and ill will will not bite and traduce; No action so sincerely meant, so candidly perform'd but was ly­able to the calumnies and ill constructions of open Ene­mies or false Brethren, appears by the example of the great Apostle St. Paul. Who during his Judaism was as to the Righteousness that is in the Law blameless; and when he be­came a Christian and was called to be an Apostle he wal­ked with a right foot according to the truth of the Gos­pell, herein exercising himself to keep a Conscience void of offence towards God and all Men; yet could he not es­cape the malitious Calumneys of the false Apostles, who, what ever he said or did, were ready to carpe and repre­hend, [Page 2] to take by the wrong handle, and to put an ill con­struction upon. Which the Apostle perceiving is forc't by way of apology in this Epistle to defend himselfe, to mag­nify his Ministry and Apostleship, and to declare the argu­ments by which he armed himself against all reproaches, persecutions, and the worst that man could do against him. In his former Epistle he had told the Corinthians that he would come shortly to them. ch. 14. 19. But being hindered by labours and sufferings he came not. This occasion the false Apostles tooke to accuse him of Levity, Inconstancy, and Falseness to his word. This the Apostle wipes off in this Epistle Ch. 1. 8. He had in the same former Epistle gi­ven order to the Church to deliver up the obstinate, In­cestuous person to Sathan. Ch. 5. 4. 5. whereby he became al­most overwhelmed with sorrow. Upon this the false Apo­stles censure him of too much rigour and austerity, too much imperiousnes, and affecting domination over the Church. Of this he clears himselfe. Ch 4 &c. After this he falls into a large commendation of his Ministry, and re­peats the arguments that carryed him through all the dif­ficulties of it, and by which he was encouraged against all persecutions and sufferings, yea though it should be to mar­tyrdome it selfe for Christs and the Gospells sake: and they were the same that had supported Moses in a like case. Heb. 11. 27. He saw him that was invisible, he had respect to the recompence of reward So our Apostle. Ch. 4. 16. 18. For which cause we faint not &c. while we look not at the things which are seen, but at the things which are not seen &c. Upon this he professeth the full assurance of his hope concerning the future happy estate of himself and all good men. Ch. 5. 1. We know that if our earthly house of this Tabernacle be dissolved, we have a building of God &c. And upon the certainty of this Faith and Hope professeth his earnest desire to enjoy what he so assuredly looked for. v. 2. In this we groan ear­nestly desiring to he clothed upon. And finally upon a full and [Page 3] a deliberate debate he chuseth Death rather than Life: the condition of good men after this Life, which he calls being absent from the Body and present with the Lord be­fore their condition here on Earth, which he calls being present with the Body and absent from the Lord. There is an elegant Paronomasia in the Originall, which our trans­lation can scarce reach, and more matter in the words then the time will give us leave to discursse. These 4. propositions will swallow up the substance of them. 1. That the best of Men here on Earth Live by Faith, not by sight. 2. To be here at home in the Body is to be absent from the Lord. 3. To be absent from the Body is to be present with the Lord. 4 Holy men have attain'd, and may attaine to this high and Heavenly pitch, to desire rather to be absent from the Body and present with the Lord. A little of each.

1. The best of Men Live here by faith, not by sight. This liveing by Faith is mentioned elsewhere partly as a duty, partly as a privilege and promise. Heb: 2: 4. & Heb: 10. 38. It seemes brought in in this place as an allay to a Christians present condition. Understanding by sight, en­ioyment, it is as if he had sayd; we enioy not, but we be­lieve, and that supports us. We have but the least part of our inheritance and happiness in our possession, more in expectation, reversion and hope; but that also, as sure as if we had it. For true Faith is an evidence. Heb: 11: 1. And Christian Hope maketh not ashamed. Rom: 5. 5. But look as all men had rather be in a condition of haveing then ho­ping, of enjoying then desiring, so had we. Now this life of Faith and Sense differ especially in two respects. 1. Sight reaches only to visible things, Faith to invisible: the Eye of sense sees only grosse and materiall things pla­ced in a due distance, through a fit medium &c. but faith is the evidence of things not seen. Heb. 11. 1. If you run through the whole Life of a Christian you shall find [Page 4] it a kind of invisible and mysterious Life. The actions of it are managed and caryed on by Motives unknown to other Men. The food that maintains it, is such as the world knowes not off. The joyes that cheare and quicken it are such as a stranger intermeddles not with. The promises which maintaine and support it are of things beyond the kenne of carnal reason and sense. Eternal Life is promised, but it is hid with Christ in God. We are justifyed, but not by a righteousnes that is in us, but in Christ, who suffered at Jerusalem out of our view long before our time, and is re­moved into Heaven far from our sight; and yet we look for eternal Life in him as assuredly as if we enjoyed it. Whom having not seen yet we love: in whom though we see him not, yet believing, we rejoyce with joy unspeakable and full of Glory. 1 Pet: 1. 8.

2. Sight extends only to present things, faith to future: therefore faith is said to be the substance of things hoped for. Now hope that is seen is not hope, for that which a Man sees why doth he yet hope for. Rom: 8. 24. Christians live not by present things, or things that perish with the using; but such as will come hereafter, and will last for ever. While we look not at those things which are seen but at those which are not seene. For those things which are seen are temporal, but those which are not seen are eternal. 2 Cor: 4. 18. If then a Chri­stians life be a life of hope, not of enjoyment, of faith not of sense, it confutes on the one hand the fond imaginati­on of conceited Perfectionists, on the other the brutish sen­suality of worldlings and Epicures. The first pretends to live above the life of faith: would make us believe they are already in possession and enjoyment of what ever a Chri­stian can wish or hope for: and despise those that presse hard after God in the use of his Ordinances, that go groan­ing under the burden of their corruptions, and sighing af­ter the enjoyment of a future happines, as persons of a low­er forme, and meaner attainements: for their parts they [Page 5] are perfect, they are sinlesse, they need no staires nor lad­der, they are already at the top: no ordinances, no meanes of grace, they are full, they have attain'd, they are in Heaven allready &c. what shall we say to these Men but what the Apostle sayes to the Galatians. CH: 3. 1. Oh foolish Galatians who hath bewitched you? and certainely if there were not a certaine witchcraft and sorcery in he­resy and fond opinions: and if there were not a Spiritual as well as bodily phrensie we might justly wonder at the wild conceits of such Opinionists. Have ye seene Men in Bedlam strangely enjoying themselves in their imaginary felicityes? just such are these, Confuted by the whole te­nour of Scripture, and by the constant experience of the best of Gods Children who have alway confest, they knew but in part and were but Sanctifyed in part. Now we see through a glasse darkely 1 Cor: 17. 12. for v. 9, 10. we know but in part, and we Prophecy in part, &c. The Apo­stle Paul himselfe thought not himselfe perfect, nor to have already attaind. Phil. 3▪ 13.

2. Others live a life as much below, as these pretend to live above the Life of faith. It were to be wisht that all were arrived so far, as to follow the dictate of natural and common Reason. But alas! Men are degenerated into brutes live not the lives of rational beings. homines in ven­trem proni & libidinum mancipia as the Historian speakes, or as the Apostle better. Their belly is their God; they glo­ry in their shame; they minde earthly things. Phil: 3. 19. These must learne to be Men before they can hope to be Chri­stians. And must bid adieu to the dreggy desires of the world and the flesh, and become pure in heart, before they can see God. For without Holines none shall see the Lord. Heb: 12. 14.

3. Proposition. They that are at home in the body are absent from the Lord. For understanding thereof, we must distinguish of a 4. fold presence of God. 1. His essential [Page 6] presence. Or the presence of his being. In which respect God is boundlesse and infinite, excluded out of no place: included in none. This is called Gods immensity, ubiqui­ty, and omni presence. which the scripture often asserts Jer: 22, 23, 24. Am I a God at hand saith the Lord, and not a God afarre off? Can any hide himselfe in secret places that I cannot see him, saith the Lord. Do not I fill Heaven and Earth? so Ps. 139. 6. &c. Whether shall I flye from thy pre­sence? If I ascend into Heaven thou art there: If I make my Bed in Hell, be hold thou art there &c. Act. 17. 27. He is not far from any of us &c. 2 His providential presence, whereby he is in every busines, and nothing comes to passe without him. This followes from the former. For the essence of God being eve­ry where, and that essence being a pure Act, is no where i­dle; but alwayes operative in all Creatures and in all their actions Now thus nothing, no person is ever absent from the Lord. All are subject to his eye and government. He sees all his Creatures, he manageth and over-rules all their wayes and actions. 3. There is a Spiritual or gracious presence of God. Whereby he is said to be in and with his Church, and every faithful Member thereof. Hees sayd to be the God of his People, and to dwel in the midst of them. Psa: 46. 7. The Lord of Hoasts is with us &c. So every Child of God hath God graciously present with him in this life, and every one of them have him so much the nearer to them as they have more special need of his assisting, help­ing and encouraging presence. Job: 5. 29. He is with you in six troubles and in seven. Matth: 28. last. I am with you to the end of the World. Of all these several sorts of divine presence the Apostle speaks. Eph: 4. 6. There is one God and Father of all who is above all, and through all, and in you all. Above all by his power and Soveraignty. through all, by his common providence, and in all his Children by the presence of his grace and Spirit. The life of faith then excludes none of these Divine presences, but suppo­seth [Page 7] them all, and every Christian even in this life is in all these respects present with the Lord. But 4 ^ly there is a Celestial or a glorious presence, which the Scripture calls a beholding God face to face, and seeing him as he is. God vouchsafeth to Moses to see his back parts, but (saith he Exod. 33. 20.) no Man can see my face and Live, as if be should say, this sinfull and fraile State of Mortality is not capable of, nor can be admitted to the full and [...]mme­diate vision of the Divine glory and Excellency. While we are in the Body we are absent from the beatificall vi­sion and fruition of him. That State of compleat blisse and happiness is reserved for hereafter. Toward this the Apostle having not yet attain'd, did breath and strive Phil. 3. 12. I follow after if I may apprehend that for which I am apprehended of Christ. I reach forward to the things that are before, I presse toward the mark for the price of the high calling of God in Christ Jesus. Now as to these Glo­rious attainments of perfect blessedness which the Apostle elsewhere calls seeing God as we are seen, and seeing him clearly as he is, the best of Men in this State of Mortality are absent from the Lord; nay we are not only as yet un­possest of, but in a great measure strangers to, and unac­quainted with that fulness of joy that is in this Glorious presence of God. Eye hath not seen, nor Eare heard, neither have entred into the Heart of Man, the things which God hath prepared for them that Love him. 1 Cor: 2. 9. Now are we the Sons of God, and it doth not appear what we shall be, but we know that when be shall appear, we shall be like him for we shall see him as he is. 1 Joh: 3. 2.

1. Then if this be the state of the Godly in this Life, to be absent from the Lord, what's the condition of wick [...]d Men? and where shall the ungodly and Sinners appear? they are at a much greater distance, from God: said to be without God in the World, Strangers and Enemies to him by evill workes: of whom the Scripture hath pronounc't. Ps 73. [Page 8] 27. Lo all they that are far from thee shall perish, thou wilt destroy all those that go a Whoring from thee. They say to the Almighty Depart from us. Job: 21. 14. and he to them, de­part from me. Out of the presence of his grace here: and hereafter shall be punisht with everlasting perdition from his presence and glory of his power. 2 Thes: 1. 9.

2. See what little reason good Men have to be fond of this State of mortality wherein they are absent from the Lord. It's true, Life, and Death are in the power of the Lord, and both of them are to be thankfully accepted at his Hands, and meekly submitted to his pleasure. Man may not quitt his centinell till he be orderly discharged: he may not break out of Life, though he account it a pri­son but must expect a legall delivery. Yet hath no reason to be fond of his imprisonment, or be unwilling to be de­livered. While hee's in this Life, hee's present with the Bo­dy, hee's absent from the Lord: utraque justa mora est, nei­ther consideration gives ground of 100 passionate a Love of this Life, or an immoderate desire of a long abode therein▪ Hee's at home in the Body: and what is the Body but a lump of refined Clay, a case not valuable were it not for the jewell that is therein? It is of the Earth, Earthly: a Body of the same Mold and Metall with those of the Beasts that perish: a fraile and weak carcase subject to a thousand casualties and infirmities, and which is worst of all, inseperably link't to a Body of Sin and Death, which made the Apostle cry our, wretched man that I am, who shall deliver me &c. Rom: 7. 24. Againe as hee's present with the Body, so hee's absent from the Lord. He sees not the face of his Redeemer, he see's not God save as in a Glass darkly. In the state of Mortality we are absent from our Head, from our Husband; from our Masters, nay from our Fathers House: from our Life, our Happiness, and that fulness of joy that remains for us in his Celestial pre­sence. This makes holy and Heavenly Soules cry with [Page 9] David. Ps: 42. 1, 2. As the Hart panteth &c. my Soul thir­steth for God, for the Living God, when shall I come and ap­pear before God. and conclude with St. Paul, I desire to de­part, and to be with Christ; which is farre better. Phil. 1. 23.

3. Proposition. To be absent from the Body is to be present with the Lord. I do not meane that all men so soone as they are Dead are in a State of Happiness and Bliss: no, this is the portion of the heirs of salvation and of them only. Nor do I meane that good Men so soone as they Dye, are possest of all the Happiness that ever they shall be: no, the utmost consummation of their Bliss both in Body and Soul is reserved to the generall Resurrection. But I meane, that the Soules of good Men are no sooner separated from the Body by naturall Death, but they are presented before Christ, and admitted to the beginnings of glory and happiness. The Apostle makes nothing to in­tervene between these two: being absent from the Body, and present with the Lord. No third region wherein to lodge and purge departed Soules before they come to the presence of their Redeemer. No middle State betwixt the Death of the Godly and their Reception into the Armes of Christ, and the mansions that he hath prepared for them. This grounded the Prayer of Stephen when he was about to Dye, Lord Jesus receive my Spirit. Act: 7. 59. and the promise of our Saviour to the penitent Thiefe. Lu: 23. 43. This day shalt thou be with me in Paradise. In the parable of the Rich Man and Lazarus. Lu: 16. the poor Man is immediately carryed into Abrahams Bosome where he enjoys his good things, as the other is Tormented, and saith St. John Revel: 14. 13. I heard a voyce from Heaven saying, Write; Blessed are the Dead that dye in the Lord: from henceforth, ( [...]) from the moment of their Death and dissolution they rest from their labours &c. The sense and substance of all which places I can not give you bet­ter then in the very words of our Church in her office for [Page 10] the Burial of the Dead. viz. The soules of the faithful be­ing delivered from the Burden of the flesh are with Christ in joy and felicity.

4. Proposition▪ Holy Men have attaind, & may attaine to this high and excellent pitch to be willing rather to be absent from the body and to be present with the Lord. The A­postle speakes here of more then his single selfe. We in the plural Number: and he sayes it not once, and in a passion but deliberately, once and againe. Phil: 1. 23 Having a de­sire to depart and to be with Christ, which is farre better. Ob­serve here 1. The desireable estate of a Christian, namely to be with Christ, together with the Apostles willingnesse to it. I desire it, I long for it. And the sooner the better. 2. The way to come to this happy State: thats by de­parting hence, by putting off this Earthly Tabernacle, by being absent from the Body. 3. The judgment he passeth upon a comparison of the two estates of Life and Death: this later is [...], much, very much, farre, and exceeding better, and more desirable. So that he is not onely willing to submit to the common necessity of dying, but is desirous to Dye. Not willing only to depart hereafter, but to weigh anchor and away presently. He stood indifferent to any kind of Death, Violent or natural, so he might Dye he had his wish. Nor was he of this mind onely upon some sudden pang, or some extaticall passion, or upon a sullen and discontented fi [...], being rather weary of life then desi­rous of Death, or by reason of the hard pressure of some present affliction, as Jonah, & Job, and Elias, wisht for Death: but out of a more deliberate choyce, a sincere affection to Christ and a pious and earnest desire of a fuller enjoy­ment of him, and out of strong and invincible apprehensi­ons of the blessednes of a Future state after Death, And if you ask by what meanes and degrees he attained, and con­sequently we may attaine to this willingnes, the context will give you the grounds of his choyce and will teach us [Page 11] how we may arrive at the same pitch.

1. He had a strong apprehension and perswasion of the great Happines of the life to come compared with the con­dition of this Mortal Life. The vast difference of which two states he setts forth by sundry metaphors. v. 1. the Bo­dy is called an Earthly House; a Mud-wall easily crusht by a sudden casualty, or battered with the shock of a more lingring disease; and though it be let alone from external Violence, yet stoopes to Time and Age: moulders downe of its owne accord. Againe the body is call'd a tent or Ta­bernacle, suddenly clapt up, and as easily took downe a­gaine, a moveable habitation fit for a sojourners and pil­grims state. But our estate hereafter is a building of God, an house not made with hands. Say then that we are not weary of our Bodies, yet we may be weary of the present state and condition of them; which is a state of corruption and infirmity, not comparable to that of glory and immortality that lyes before us. Here we are in continual peril to have our Earthly house dissol­ved, & our fraile temporal lives swallowed up of Death. But here after this mortal shall have put on immortality and Death shall be swallowed up in victory.

2. He had a sure and certaine hope of enjoying a share in that happinesse which by faith he foresaw. [...]. We know it, we are confident of it, we are satisfyed and cheareful under the forethoughts and ex­pectation of it. Without this hope how shall any be ever brought to a willingnes to depart, when he knows not whi­ther. I wonder not to see the Atheist and prophane person shrink and tremble at the approach of Death; to leave a certaine and present enjoyment of this Worlds good things upon the proposal of a future blisse, which the one believes not that there is any such thing, the other cannot upon any comfortable grounds conclude that he shall have any part in it. Who can be willing to lanch into an [Page 12] Eternity, which he knows not whether it will be of bliss or misery. This made the Emperour Adrians Heart ake, and his Soul loath to leave its former habitation. Animul [...] nudula, blandula &c. quae nunc descendis in loca? ah sweet naked Soule into what dark uncouth and dismal places art thou now a going? But on the contrary a Christians de­sire of dissolution proceeds from an evidence of his inte­rest in Christ, assurance of the remission of Sins, and an undoubted title to those exceeding great and pretious promises made to godliness of the good things of this Life, and the better which is to come.

3. Ground in his being in some measure fitted and pre­pared for the presence of the Lord. He that hath wrought us to this selfe-same thing, is God. v. 5. which some under­stand thus. It's God that hath brought us to this purpose, resolution and choyce, that we had rather be absent from the Body &c. the frame of Spirit is beyond the attainment of nature, and proceeds from higher then humane princi­ples. Others understand it thus. He that hath wrought us fitted and framed us for this State of happiness [...]. a Metaphor from Carpenters squaring and plaining their Timber, or Masons hewing and polishing their Stones, or Goldsmiths scouring and burnishing their Metall, for look as in the building in the Temple at Hierusalem the Wood and Stones were framed and fitted in the Moun­taines, that no Axe or Hammer might be heard in the Tem­ple, so Christians are fitted in this Life for glory: no scou­ring, purging or polishing hereafter, the title to inheri­tance is sett forth here, the possession is delivered here­after. Exercis'd, Educated, and train'd up we are in these inferiour Schooles of grace; the degrees, and dignities are confer'd in the generall Convocation and Consistory of glory. Now, as no piece of Timber can promise it self an honourable place in the building, save that which is fitted and carved before it be layd, nor any hope for a Crowne [Page 13] that hath neither breeding nor title to it. So, nor can any promise to themselves glory, whom God hath not poli­shed and fitted by sanctification and Grace. The Apostle Col: 1. 12. thankes the Father that hath made us fitt, or meet to be partakers of the inheritance of the Saints in light, not that hath put us into a condition to merit Heaven, but hath adopted us undeserving, and fitted us that were un­fit. This God doth by making us partakers of the Divine nature, turning our hearts from Sin to Holiness, so ma­king us new Creatures. Which happy thing and altera­tion who so ever finds truly, though but weakly, wrought in him, he longs to be in possession of that which God of his mercy in Christ hath in some degree fitted and prepa­red him for.

4. The last ground is Gods having given to them the earnest of the spirit. v. 5. By which we may understand the fruits of the Spirit, namely, joy and peace in believing, which are the fruits of the Spirit and the gifts of God not in a way of duty only, as to believe, repent, Love the Father and the Brethren, and the like are fruits of the Spi­rit, but in a way of reward or recompense of Grace. These prediscoveries of Gods good will, and manifestation of his Love to Men are the hansells and fore-tasts of Glory. This the Apostle calls Joy unspeakable & full of Glory ob­tain'd here in a way of believing; the sure earnests of bet­ter enjoyments in the time to come. 1 Pet: 1. 8. Now as the sight of the glory of Christ in his transfiguration made the Disciples loath to foregoe that pleasant rapture. Master, 'tis good for us to be here. Matt: 17. 4. so such fore-tasts of the Divine Love, and praesentiments of the happiness of a future state as, no doubt, the Apostles and holy Men some­times had, makes them long for the full enjoyment, and desire to be with Christ which is best of all. But least while I speak of the high attainements of strong Christi­ans I should discourage the Hearts of Babes in Christ, who [Page 14] are as dear to him, and he as tender of them, as they that are of greater strongth and fuller growth though from these he expects more service and greater obedience: take these Cautions. 1. What hath been said is not to be taken as if none were to be accounted or might account them­selves good Christians who find not in themselves such a perfect and a constant willingness to Dye. This character is for strong, grown, and experienc' [...] Christians, and that not alwaies, but at some seasons, such as have strong ap­prehensions of the glory of the other World, and the hap­piness of that eternall rest which remaines for the Peo­ple of God; that have good assurance through grace of their interest therein, and can rejoyce in the hope of the glory of God: others may be weaker and yet true Chri­stians too▪ they are pronounced blessed that hunger after Righteousness, as well as they that long and thirst for glory. 2. Nor must it be so taken as if even strong Chri­stians were without a naturall abhorrence of Death, and a declining from it, the Disciples in a Tempest, and Peter when he began to sink city out upon the apprehension of approaching Death; and yet were Christs Disciples for all that The Apostle intimates that he and other Christi­ans could have been glad to have escaped Death, if Gods will were so, and if they could have arrived at what they aimed at and looked for, without passing through the jawes thereof, v. 4. not that we would be uncloathed, but cloathed upon &c. Our blessed Saviour did by this Testifie the truth of his humane nature, in that he was affraid of Death, Father if it be possible let this Cuppe pass from me. yet withall sets a Copy and leaves us a patterne of most free resignation, and patient submission to the Fathers will: yet not my will but thy will be done. 3. As a Child of God is not without a natural abhornence of Death, so nor without a due Care to preserve his Life, so long as God sees it fitt, and a willingness to beare those troubles [Page 15] and inconvenienoies of life which God sees good to exer­cise him under. God hath sett his Children in this World as souldiers on their guard, not to runne away at their pleasure but to wait till they are releast and called off. We may go out of Life when God opens a doore, but we may not break prison. We may depart asking Gods leave. Lord now lettest thou thy Servant depart Lu: 2. 29. but must be willing to stay his leizure, and expect his dismission. Thus notwithstanding the Apostle Paul was desirous to depart, yet he sits down contented when he saw God would have him worke, and suffer longer. Phil. 1. 24. Ne­verthelesse to abide in the flesh is more needfull for you, and ha­ving this confidence I know I shall abide &c. However Christ shall be magnified in my Body, whether it be by Life or by Death for to me to Live is Christ, to Dye is gaine v. 20, 21. From what hath been said, gather we courage to encoun­ter Death, and to look the King of terrour in the face which is so farre from being now a terrour to the Children of God, that it's become the object of their desires and wishes. The frightfull Serpent be­fore which all Mankind fled is in the Hand of Moses become a Rod and a Staffe of support and comfort; I meane Death which is an enemy to nature, and the wages of Sin is by the power of Christ, turn'd to a friend and a Servant of all the heires of salvation: an end of a Sinful, troublesome, and uncertaine Life, and a passage to a Bles­sed and Glorious immortality. Make then a vertue of necessity, and being its appointed for us all to Dye. Heb: 9. 27. learne we to dye daylie 1 Cor: 15. 31. so setting our hearts and Houses in order that we may rather meet Death, then flye from it: rather wish and welcome it, then be affraid of it. And seeing all these things shall be dissolved what manner of Persons ought we to be in all holy conver­sation and godlines, looking for, and hasting to the coming of the day of God? 2 Pet: 3. 11. 12.

[Page 16] And from the occasion and object before you be instruct­ed to prepare to dye. Nothing that is either great or good secures from Death. No Man living can deliver him­selfe from the power of the grave. A little time will re­turne us to our dust, and shut us up in the house pre­pard for all living. A few Months have put a period to the Mortal lives of two good Brothers, not more united by the bonds of nature then by those of Grace and bro­therly affection. Of whom we may say what David said of Saul and Jonathan 2 Sam: 1. 23. They were lovely and plea­sant in their lives, and in their Deaths they were not much divided. Such a paire as for sincerity in Religion, for mutual correspondence of affection one towards ano­ther, and for candour and integrity of conversation to­wards all Men will scarse be paralleld in this, or, I doubt, in the succeeding age.

As for this worthy Gentleman whose funeral hath brought us together I need say little, being I speak to an auditory that have knowne him much longer and bet­ter then my selfe. His extraction from Honourable and pious Ancestors was by him honoured with qualities and conversation worthy such a descent. In matters of Religion he was serious and fixt, not eccentrick and un­certaine in his motions, but a fixed starre in his owne Orbe, giving a steady and a constant light. In matters of the world he was just, and equitable; tender of disho­nouring his God, or injuring his Neighbour, providing things honest in the sight of all Men, studying to give no just cause of offence to great or small. Of so well bal­lanc't a soul and a mind so prepar'd to all events, that scarse any external accidents whether prosperous or adverse (of which his life wanted not it's variety) were ever observed to resolve him into any unseemly expressions or immo­derate effusions of sorrow, joy, feare, anger, or any other impotent and unruly passion. Of such a composed gra­vity [Page 17] that shamelesse wickednesse & open profaneness chose rather to hide it selfe frō him then to affront him. Yet of that courtesy & affability that attracted & obliged all persons, so that seldome any of any rank went away from him ill satisfy­ed or displeased. Loving and faithful to his kindred and friends, and out of a faire estate free and liberal to them, and also to the poore and needy. An eminent exam­ple of wisdome and goodnesse in all estates of life, in all the imployments he managed, and all relations that he underwent. And all these Graces and vertues set off with so much humility, modesty, and selfe denyal, and seasond with so much plainnesse and sincerity as made them all shine like apples of Gold in Pictures of Silver. How well he deserved of all sorts, and how generally he was and de­servedly beloved I appeal to the frequency of this solem­nity, to the common vogue of the Country, and particu­larly to the sad hearts and heavy lookes of you his friends here present, & of others too that are absent no lesse sensi­ble, and passionate Mourners. In a word, it may be said of him as St. John sayes of Demetrius▪ 3. John 12. He hath a good report of all Men and of the truth also. And ha­ving served his generation by the will of God, having done his work and [...] his course he is come to his grave in a full age, as a shock of corne comes in, in it's season: lea­ving to his friends and posterity something to perpetuate his memory better then a Coat or a Scucheon, even the fragrancy of a pious name, and the shining light of a good example. Learne we that are his Survivors to transcribe his Copy, to Live after his example, and to be follow­ers of him who by Faith and patience inherits the pro­mises, so when we are absent from our Bodyes shall we be present with the Lord; we in the meane time labouring that whether present or absent we may be accepted of God through Jesus Christ: to whom with the Father and the Holy Ghost be honour and Glory for ever. Amen.