THese words are words of Consola­tion, conveyed to S. John by a voice from Heaven, that he might thereby encourage the Saints and faithful Servants of God cheerfully to encounter all the dangers which should at any time assault them in their passage through the wilder­nesse of this World, to the Canaan of Eternal happi­nesse; by assuring them that the utmost extent of their enemies malice, and the worst they could do them, was to put them in present possession of their happi­nesse.

What dependance soever they may have upon the foregoing parts of this Chapter, they are (as con­sidered in themselves) fit for such a Funeral Dis­course as ours, and need no other Introduction then a Coffin.

Now that you may benefit the more by them, I shall propose them to you in the easiest and most fami­liar method imaginable.

But first, Let The Voice challenge your attention, because 'tis a Voice from Heaven: Non vox hominem so­nat, it sounds as if it came from the tongue of an An­gel; and not of a Man; and therefore hearken to it, not as 'tis reported by a weak and sinful man, at the se­cond hand, but as if you heard it with S. Johns ears, immediately sounding from heaven.

Which Words may fitly be termed, the Godly mans Epitaph, pen'd by S. John as 'twas dictated to him by a voice from heaven; in which (as in all well-compo­sed Epitaphs) there are three things observable,

• 1. The Inditers Love to the parties deceased, in registring their happiness, and causing it to be exposed to publick view. And I heard a voice from heaven, saying unto me, Write, Yea, saith the Spirit.
• 2. A Signal Character given them, whereby they are distinguished from all others, and their memory continued to posterity, Blessed are they that dye in the Lord.
• 3. Their Friends surviving are comforted, from an assurance of a double priviledg, which they since their death enjoy, viz.
  • 1. Rest or cessation from their works, They rest from their labors.
  • 2. Remuneration, or reward for their works, And their works they follow them.

We shall speak something (as far as a Funeral-war­ning, your patience, and this time will give us leave) to each of these particulars, and that orderly, briefly and plainly. And therefore

1. First let us take a view of the Inditers love to the parties deceased, in exposing their happiness to publick view, and causing their priviledges to be recorded. And from hence we may observe, how the Spirit of God takes care to register the Priviledges of the Godly, both for their own satisfaction, and others conviction: He causes their Ptiviledges to be written, that in them o­thers may read the goodness and bounty of God to them that seek him.

Though Christs friends dye as well as others, yet he takes a special care to shew his friendship to them, and to clear it to the world after their death, lest possibly his love to them might appear to die with them. Now this praise which he takes such a special order to have upon record of them, it makes both for the glory of God, and the benefit of the living.

The happiness of the godly is a Truth of more un­questionable Authority, than those which are conveyed to us by Tradition, for it hath a Scriptum est to con­firm it, 'Tis written. So that these are no transient Commendations which are given them from Heaven, such as spend their life in a breath; but they are de­termined to be lasting and permament ones, they must be written in an indelible Character, as it were, with a Graver, upon the Tomb of them who dye in the Lord.

God has a Book of Remembrance in which those who are his Servants are registred, that they may be had in [Page 4] everlasting remembrance, that they may appear to be [...], a people of extraordinary note, even Gods [...], the Jewels of Heaven, those upon whom he puts an higher value then ordinary; and indeed it his esteem of them which doth both make and manifest their happiness. Those therefore whom by the declaration of Gods will (as it were by a voice from heaven) he causes to be written amongst his Fa­vourites, must needs have such a share in his love, and such a title to his affection as will make them happy to all eternity.

God threatned the wicked that he will scatter them Deut. 32. 26, into corners, and that he will make the remembrance of them to cease from amongst men. And when Bildad was reckoning up the calamities of the wicked, he thought this was not to be forgotten, That the light of Job. 17. 6. tbe wicked shall be put out, and his candle put out with him, his remembrance shall perish from the earth, and he Ver. 17. shall have no name in the street. The face of the Lord Psal. 34. 16. is against them that do evil (sayes David) to cut off the remembrance of them from the earth. It seems they are so bad that God would have us hear no more of them when they are gone, because their memory stinks and is offensive, therefore does he take care that it may be buried with them. All their actions abhor a re­gister, nor shall they be ever named, unlesse like that obscure Herostrotus, to their perpetual infamy. But the righteous shall be had in everlasting remembrance; Psal. 112. 2. He took care to do well, and God takes care that he may hear well, causing his best actions to be written in a fair hand, that he may transmit his memory to after ages: He enrolls them in an everlasting Register, [Page 5] and that his name may ride in Triumph to all eter­nity, he allots his glorious Angels for his Sup­porters.

That the priviledges of the righteous may be sure to be heard of far and near, God causes them to be pro­nounc'd by a voice from heaven, a miraculous one in­deed, a voice without a Speaker, an audible testimony of an invisible witnesse, and yet not outwardly sound­ing (that we read of) to S. John, but inwardly con­veyed to him by that Angel who reveal'd the whole A­pocalypse to him.

The Memorial of the Just shall be blessed. A Good Prov. 10. 7. Name shall be his heir, which that it may be made ma­nifest to Succeeding, as well as Present Generations, God orders it to be written, that so his respect and love to him may never be forgotten, but remain upon Re­cord to all eternity.

Now because this affection of the Holy Spirit of God to the Servants of God (when deceased) runs through the other two parts of their Epitaph, and is to be seen as well in the Character which is given them, as likewise in the Comfort which is administred to their surviving friends, I cannot properly be said to passe it over, though I come along with your patience to the Second Observable in my Text; viz.

II. The Signal Character which by order from Heaven is given to these servants of God, whereby they are to be distinguisht from all others, and by which their Memory is perfum'd to all eternity; viz. in the Blessing which is pronounc'd on them, and [Page 6] of them. Blessed are they who dye in the Lord; (a Phrase suitable to that, Of Sleeping in the 1 Cor. 15. 18 Lord.)

The Verdict of the Holy Spirit is much different from the Worlds opinion, for whereas they judg none more Miserable, the Comforter declares none more Blessed, then they who dye in the Lord (that is, either for his Cause, or in faith and obedience to him;) nay, none besides them: The Spirit sayes it, though the flesh and the world deny it.

It was but one mans opinion (and he a Heathen too) That Death was Natures best invention; and therefore that Blessedness should be entailed upon the dead, will amongst sober men easily pass for a Paradox; which that it may appear to be true beyond all exceptions and mistakes, thre is a clause of Inhibition by the Ho­ly Spirit here inserted, which limits the Proposition, and shews what sorts of Dead he means, when he stiles them Blessed (not all, for then Scipio's Question to his Father were material, Why should we live, many in pain, more in misery, all in sin? but) they only who dy in the Lord; that is, they who lead their lives in an impartial obedience to his Commands, and continues faithful to the end, and then departs in Peace with God, their own Consciences, and all the World.

Though every Subject do desire to have this Pre­dicate of Blessedness coupled to it, yet to none is it really agreeable but to those who dye in the Lord, which as I now tell you in the beginning of my Discourse, you will certainly find most true in the end of your lives. Not every one who ferries over the Dead sea is happy, [Page 7] only they are truly stiled Blessed who arrive safely at the Haven of eternal Happiness, and such are those and those only who dye in the Lord.

It cannot be expected, but as men differ in their lives, so they should in their deaths. They who go two several wayes, and those opposite one to the o­ther, can never hope to meet at one end of their jour­ney.

The same Prison may for a while containe both the Innocent and Malefactor, but when a Commission is issued forth to call them out, and a Warrant to bring them to the Bar, this Summons finds a different en­tertainment between them. For the wicked mans Guilt does then flye in his face, and take down his cou­rage, nor can all his vain and frolick methods of confi­dence shift off the violent horror which he conceives at this news, upon a conscience of his own misdemean­ors.

The fear of death, like one of the stained colours, does then abate his pleasant and chearful countenance, and the melancholy remembrance of what he has done together with the horrid expectation and foresight of his future sufferings, terrifies him to the purpose. He now sees the gates of death wide open expecting him, and through them his passage to those of hell, which he cannot possibly conceive any meanes of escaping, having so highly provok'd that Great Judge before whom he is then to appear: Whereas on the other hand, he who has made it the business of his life to make the Judg his friend, triumphs at the news of his appearance before him, and looking merrily towards heaven, the Reward of his Innocence, his soul is ra­visht [Page 8] with an earnest desire of being dissolved that he may be with God. The Glory of the End makes him contemn the Hardness of the Way: He knowes, that as he lives in Gods Fear, so he shall dye in his Fa­vour, and therefore he smiles upon the Messenger of his Departure, and embraces it as his entrance into Happiness.

Is it any wonder that the wicked should fear death, when their Conscience (which is their faithful Infor­mer) tells them, that it is a Trap-door which will let them down into the Dungeon of eternal misery? Is it any wonder that he is dismayed when these Spiritu­al Philistines (the terrors of death) make War upon him, when his own heart informs him that the Lord is departed from him? No wonder if he who lived without Grace expects to dye without Comfort. Needs must it be a ghastly sight to him to see death like a Pursevant sent from hell, waiting to guard him into endless miseries. But now they who dye in the Lord have another-guess Cordial to keep up their spirits, so that in what habit soever death comes attired, they can make him welcome, because they perceive him to be a Messenger come from their Heavenly Father, to call them to take possession of a Kingdom. They may pass with comfort and courage through this dark entry which leads to the Palace of their eternal Glory. They may play upon the hole of this Asp without dan­ger, for it cannot sting them. Christ has sub­dued the Second, and reconciled the First Death to them, so that the one they never taste of, and the o­ther is so sweetned, that they cannot justly complain of its relish.

When these Jacobs have got the blessing of their heavenly Father, they can meet this ruffe Esau with a kiss, and not with a frown; and if they do receive a blow from his ruffe hand, yet that very stroke is heal­ing.

When our Saviour has made the bed of the grave soft and sweet by his own lying in it, a Christian can with much chearfulness and quietness repose him­self in it.

When an Angel comes to him, as it did to S. Peter, knocks off his chains, and profers him a Gaol-delivery; he is no longer in love with the Prison of his flesh, but lets his Soul follow him freely into the best of Liber­ties.

When his Redeemer sends for him, he has no reason to shew any unwillingness to go to him. And what do you think, it was but a sight of this future blessedness which made the Martyrs so in love with their stakes, and so strangely amorous of their torment? What was it but this, that made them chalenge death, and court their persecutors as their best friends, giving them thanks for their service in letting them loose from the slavery of this world? Was it not the earnest desire of their future glory, which so passionately infla­med them with a love of their present misery.

Needs must they be blessed who dye in the Lord, who then reap the great and plentiful gain of their Godli­ness; here they have Beatitudinem viae, but then, and there do they enter upon Beatitudinem Patriae; they have a blessing accompanying them in their wayes, but it is not to be compared with that which meets them at their journies end.

He who is the Lord of life, and has tryed what it is to dye, has pronounc'd a peculiar blessing upon them that dye in the Lord; they are both Beati qui moriuntur, & quia moriuntur in Domino, who do, and because they do dye in the Lord; the interest which they have in God whilst they live, is that which gives them assurance of their happiness with him when they dye: They who do not live in London cannot expect to dye there, nor can they who do not live in Gods Grace, expect by death to have admission into his Glory: They who would be happy in the end, must first be holy in the beginning; they who would ob­tain the price of eternal happiness (which is to be di­stributed at the Goal) must first run the race which is set before them, and observe the rules likewise, that are given out by the eternal God, who is to dispose of it, and in so doing they shall have priviledges of a double nature conveyed over to them; some in pos­session, others in reversion; some in spe, others in re; they shall have some blessing in hold, whilst they live in hope of others: Here they shall have desiderium Beatitudinis, there Beatitudinem desiderii, here the desire of happiness and persuit after it, there shall they be swallowed up in the happiness which they desire.

Those are blessed who live in the Lord, but they rest not from their labours; toil and sorrow intrudes between them and a perfect enjoyment of that bles­sedness which they now possess only in hope and in­choation, when Death adds rest to it, then, and not before is their happiness compleated; whilst they are in the body, their souls lye manacled in their jayl of flesh; but then they receive a release, and are joyned [Page 11] with their Saviour in eternal liberty, where they pos­sess joyes, for matter, spiritual; for substance, real; for use, universal; and for continuance, eternal: And therefore

Foelices nimium quibus est fortuna peracta.

Jam sua.

They are happy beyond comparison, or expression, whose Glass is so well run, as that we may say of them, they are dead in the Lord. Blessed are the dead who dye in the Lord (so some translations) by which it seems that good men are dead, before the stroke of death reaches them; death is no stranger to them, they are grown familiar with it, being dead to Sin, dead to the Law, and dead to the World: The wicked go down quick to Hell, but the Godly are dead before hand, and therefore 'tis no trouble or difficul­ty for them to dye, especially considering that they dye in the Lord. They live in the Lord, in one sense, but they dye in him, in another, for being engrafted into Christ, that precious Vine by Faith and Love, they live and flourish for ever, and continue to be the My­stical Members of his body, the living Branches of that Vine, even when they have naturally breath'd out their Souls, and are fallen asleep in his bosome.

But Beza's Latine Translation reads it, Beati qui Domini causâ moriuntur, Blessed are they who dye for the Lord's sake, who are persecuted for righteous­ness sake unto death, because through a red Sea of blood, they pass into a Canaan of eternal happiness: Though Christ have finished his own sufferings for the expiation of the World, yet there are [...], portions which are left behind of the sufferings of Christ, [Page 12] which must be filled up by his body, the Church, and happy are those who contribute most unto it. And this is a duty which our times make highly seasonable to be prest, though the present occasion of our meeting, do withdraw me from pursuing it.

Now there is a particle of time mentioned in this blessing, which breeds some small difference among Interpreters [from henceforth] from now] from this time] which some, with Beza, would joyn with [Blessed] and then the words run thus, Blessed from henceforth are they who dye in the Lord. Others are unwilling to stir it out of the place, which our Transla­tion has given it, and therefore joyn it with [Dying] and then they read them thus: Blessed are those that dye from henceforth in the Lord; not but that those who dyed in former ages were also blessed, but be­cause the times which the Angel here spoke of, were times of great persecution, and therefore required more signal comfort then ordinary. A third sort re­strain it, not to the time of uttering this Prophecy, but to the instant of death, and thereby make this voice from heaven, of strength enough to blow out Romes pick-purse flames, and beat down their Doctrine of Purgatory.

Now because every Epitaph is supposed to be [...], Commendatory, and therefore is likewise [...], Consolatory, carrying something in it that may calm the minds of those friends, who shall bewayl the parties [...]psed; therefore the holy Spirit here writing upon the Saints departed, closes their Epitaph with matter of comfort to their surviving re­lations; wherein he takes care by a fresh gale of con­solation, [Page 13] to blow over those showers of tears, which would otherwise fall for them; in the last words, for they rest from their labours, and their works they follow them. So that

III. Their Friends are Comforted, from an assu­rance of a double Priviledg, that they [...] their death enjoy, viz. Rest and Reward.

1. The First Cordial that the H. Spirit administers to keep up their fainting friends, is a serious conside­ration, That they rest from their labors. By which it seems, That Christianity is no lazie Imployment. God admits none but Labourers into his Vineyard, Loy­terers have nothing to do there; We must bestir our selves in it all the day till the evening comes, and with that the Messenger of Death from God, to serve a Quietus est upon us, and command us to rest from our labour.

Labors are a Law which we all are bound to submit to, who have Adam for our Grandfather; and Crosses are a Curse which will reach us all who acknowledge Eve for our Grandmother; and though the wickeds death is not properly a Rest, but a Remove to a great­er place of torment, as well as Labor, yet there remain­eth a rest to the people of God, which at the hour of death they enter into possession of, for then they Rest from their labors; that is, from Evils of all sorts, from the Injuries of the World, from Temporal Chastisements from all Infirmities and Bodily Diseases, from all pain­full and Laborious Imployments, and therefore they are never better delivered then when delivered by death: For they are now in their Haven, and no lon­ger tugging at the Oares: Their Work is done, their [Page 14] Journey ended, no more Fasting, Weeping, Watch­ing, Sinning, Suffering, no Peccant Humors to di­sturb their crazie bodies, no griping Fears, nor con­suming Cares to afflict their minds, as formerly, but they are freed from all these, and enjoy an absolute­ly perfect and complete Rest from all their Labors, from the sence of Gods displeasure, from the Disturbing Temptations of Satan, from the Al­lurements of the flesh, from the bewitching Snares of the World, from all Abuses and Dissentions, from the many Duties which their Weakness made burden­some; from the disturbance of Desires and Hopes, of their Longing and Waitings, which made them wea­ry of their lives, and desirous to be dissolved.

But before we dismiss this Clause, let us not forget to reconcile it with another in the same Book, which may seem to stand at a distance from it; where 'tis said of the Saints in Heaven, That they have no Rest day or Rev. 4. 8. night; whereas one of the principal Fruits of Life E­ternal is shadowed out under the Metaphor of Rest, and here 'tis recorded, as a Priviledg of theirs, That they rest from their Labors. To bring both which ex­pressions together, to salute one another with a Kiss of Peace, let us consider that a Rest indeed they have viz. Such a one as implies, A cessation from all toile­some and troublesome Labours: But yet they are not Idle in Heaven, they have their work to do there as wel as on Earth; but yet such an one, as will not in continu­ance of time tire them, but eternally Delight them, such as wil not at any time destroy, but for everperfect them And therefore weep not for them, but your selves, in that God has not thought fit to give you a Writ of Ease to sit down with them.

[Page 15] 2. The second Comfort which the Holy Spirit ad­ministers to the Living at the death of their righteous Friends, is, That their Works follow them; which if they were Good, must needs Comfort the pensive spi­rit of the Mourner, and administer a Cruse of Oyle to his Joy; but if Bad, a Conduit of Tears to his sorrow, for Qualis vita, finis ita; As men live, so they dye.

As Evil Works have two Punishments following of them close at their heeles, viz. Remorse and guilt of Conscience in this life, and Eternal Damnation in that which is to come: So Good Works have two Rewards attending them, the one in this life, and thats Peace of Conscience; the other following them into that to come, viz. Joy for evermore. Then shall they reap the Fruit of their Labors, when God renders to every one according to their deeds that they have done in the flesh whether good or evil.

Good Works are the Seeds of Glory. A man may, as well ride to Rome upon a dead horse, as go to hea­ven with a dead faith, and such is that which is with­out Jam. 2. 17. Works: and therefore Blessed are they whose works follow them into Heaven, whither Christ is gone before them, and do there claim of God, that exceeding weight of Glory, which is (not out of our Merits, but His Mercy) treasured up for them who dye in the Lord: so that if thy Actions have been good on Earth, great will be thy Reward in Heaven, where thy Grace will be consummated, thy Glory perfected, and thou have the inseparable Company of Christ, and immediate communion with thy God; where thou shalt feast thy self with the vision of that Being, which is Invisible, [Page 16] and according to the Riches of Gods promise, Inhe­rit that Kingdome which flesh and blood cannot in­herit.

No sooner does the Messenger of death arrest us, but Riches they take wing and fly away, our Pleasures they steal from us and forsake us, but our Good works prove our close and faithful friends, they follow us still; in regard whereof David extolls this as one of the Priviledges of godly men, That they shall eat the la­bor of their hands, happy shall they be, and it shall be well Psal. 128. 2. with them; insomuch that when their palates shall disgust all other things, yet shall their souls be much affected in tasting the Fruits of their Labors.

But when do these Works of theirs follow them, and what haste do they make? will you say! I answer, Those Works which they did in the Soul only, follow them through the Chambers of death, and overtake them immediately. The soul instantly after her departure from the Bodie, receiving upon the state of separation her reward for them; but as for those which they performed, partly by the soul, and partly by the body, those will not make any more haste then to overtake them by the Day of Judgment, their recompence being reserved for the Sentence of Remuneration, to be pro­nounced at that day, Mat. 25. 34, 35.

If Our Works shall certainly follow us, what manner of men ought we to be in all sober conversation? And what a bitter Pill is this for those wicked men to chew upon, whose consciences will convince them, That all their works have been works of Darkness, when they shall certainly know that they will follow them into the Place of Eternal Darkness; which to prevent, follow [Page 17] your works now, that they may follow you hereafter. To do well here, is the only way to fare well hereafter; and therefore they are the wisest men, who are the best livers. The fear of the Lord that is Wisdom, and to depart from evil that is Understanding.

If honour, liberty, length of dayes, riches, or con­tentment might have the favour to pass with us for things desireable; that which God commands us for our duty, might easily suffer us for our reward too. If we had so much of the Saducee in us, as not to believe the Resurrection, or of the Atheist, as not to dream of the life to come, yet methinks there is al­lurement enough in goodness, to chalenge our choice, our sweat, our industry. But if our obligation to it, and comfort which we may reap from it, will not move us, think upon the benefit and reward which will follow it; for if Faith can but discover to you what the eyes of reason is too dim to see, the eternal weight of glory which is laid up for those in the life to come, who shall serve God in this; I cannot think how you can need any encouragement to press you to lead your lives in a constant obedience to Gods commands, (as I question not but our deceased brother did,) that so when sickness shall nail you to your Pillowes, you may have a full assurance that you shall dye in the Lord, and partake of that blessedness, which I am fully perswaded he now inherits.

To give the dead their due praises, is both for the Glory of God, and the benefit of the living. And therefore I shall not need to crave your pardon, but pa­tience, whilst I unlock our dear brothers Coffin, and set his chief virtues out, as so many precious Jewels [Page 18] before you, which are the rather worth your present view, because they follow him. But because Adulati­on has been a familiar vice too frequently following Hearses in this latter age to their Graves, and that it may appear to you all, how sollicitous I am to avoid it, I shall not play the Wire-drawer with his commenda­tions, but rather omit the mentioning of those things which could not possibly incur the suspition of either flattery or falsehood.

His carriage to those of his acquaintance was so modest, his words so civil, his dealings so just, his conversation so obliging, and his friendship so real, that I may confidently say, he left a monument in every brest that knew him.

And I begin the rather with this, because he him­self sufficiently understood what is fit to be preacht to you, how Morality is a fair step toward Christianity, and the Observation of the second Table the best touchstone to try our sincere obedience to the first. But to his endless commendations as well as comfort, he did not rest here, but went on in the course of his life to prove himself a religious, as well as an honest man, of his stedfastness in the true Faith (notwith­standing the many temptations which our giddy times might profer to shake it) as likewise his frequent at­tending on the ordinances, and improvement by them; he hath left me amongst others, a faithful witness, and of his more than ordinary diligence in those stricter du­ties which require more retirement, his nearest relations give abundant testimony; all his actions were suffici­ent evidences, that he judged his Wife, his second self, for he behaved himself so lovingly, so meekly, so [Page 19] courteously tow [...]ds her, that there was no difference or distast between them from the first hour of their ac­quaintance, to that of his departure; nor did he seem to entertain any displeasure but that he could not be bet­ter than he was; so that his worth was like her loss, and therefore not to be exprest but with silence and admi­ration: In fine, he was neither ashamed to live, nor a­fraid to dye, out of a full perswasion that Christ would be an advantage to him in both.

Now before we lay him in the Grave, that bed in which he will rest from his labours; let me bespeak his nearest surviving relations, that they would set bounds to restrain their exorbitant passions. Rachel, though otherwise very good, yet was in this too much a wo­man, that she would not be comforted. I neither hope, nor attempt to preach you up to a stoical Apa­thy; our headstrong passions, like unruly Horses, are not to be broken at the first attempt; and therefore, there will be time as well as wisdome required to mo­derate them: 'Tis true, the blow by which he fell did reach to you, who were so neerly concerned in him; but yet remember from whose hand it came, e­ven from God, and then you'l find your selves obli­ged to sit down in silence, and give glory to him, by shewing the strength of your graces, in this present op­portunity which he gives you of exercising them: This will work you up to acquiesce in old Eli's resolu­tion, It is the Lord, let him do what seems him good. It behoves you rather to be thankful to God for sparing him so long, than to murmur and repine at his taking him away now at last. I know you love him too well, to wish the deferring of his happiness, which yet he could ne­ver [Page 20] have had but by death, and therefore do not be­tray so great a design of injuring him, as to be sorry that his goodness hindred him no longer from glory: Put this Dilemma to your own Souls, and try what answer they can give you to it. Either you loved him for himself, and then you must needs be pleased with that change which makes so much for his advan­tage; or else you loved your selves in him, and then you may very well be ashamed to let us know it.

If you sorrow for him as those without hope, you distrust this voyce from heaven; and if an Angel should come from thence, you would not believe him.

Though the loss be yours, yet the gain is his, (nay, the loss cannot be yours, because the gain is his) what­soever you complain of, he is freed from; whatsoever you desire, if it be good, he enjoyes it, and therefore weep not for him but your selves; and though his Soul be beyond the reach of your commendations, yet consi­der how you are obliged to follow after him by invita­tion, that so you living, as he did in the fear, may dye in the favour of the Lord, and in his good time, rest from your labours, and of his special grace have your best works, that is, the comfort and exceeding great reward of them, following you into his presence, where there is ful­ness of joy and pleasures for evermore.

Amen.