The Certainty of Salvation to them who Die in the Lord, Sermon

The Certainty of Salvation to them who Die in the Lord · Sermon

p. 1THE CERTAINTY OF SALVATION To them who dye in the Lord.

REV. 14.13.

And I heard a Voice from Heaven, ſaying unto me, Write, Bleſſed are the Dead that dye in the Lord from henceforth: Yea, ſaith the Spirit, that they may reſt from their Labours; and their Works do follow them.

IT is an Article of the common Creed of all Mankind, that it ſhall be far better with pious and vertuous Perſons, and far worſe with the vicious and ungodly, after this Life, than it can poſſibly be whilſt they are in the Body. For it is generally believed, that this preſent Life is appointed by God, the Supream Judge, to be the time of Trial and Probation, wherein Men work out for themſelves either Eternal Salvation or Damnation. It was ſuch even to Adam in Paradiſe.

p. 2Now, if we enquire into the Riſe of this common Perſuaſion (at leaſt, as to the firſt part of it; about the future happineſs of thoſe who are eſteemed good Men) we ſhall find that it is not Natural Reaſon which, in its Conſequences, draws Men into this Belief: For Reaſon will eaſily convince a conſiderate perſon (who ſhall ſet himſelf to weigh things ſeriouſly and wiſely) that Humane Nature is ſunk into a ſtate below the degree which was due to it according to the ſcale and diſtances of the Creatures from one another, and is fallen from its primitive temper, to affect and do things very Brutiſh, and unbecoming a Rational Being. And ſeeing this proneneſs to unſeemly Actions and Affections is found to be common to all Men of all Ages and Climates or Places, it cannot be reaſonably conjectured how this Degeneracy of Humane Nature could have come into the World, but by the Miſcarriage of the firſt common Parents of all Mankind.

Beſides, it is plain to every Man who reflects upon his own Life, that he himſelf hath actually ſinned, both frequently and heinouſly, againſt the In-written Law of his own Conſcience.

So that no Man's Reaſon can ſecure to himſelf, that God, the Righteous Judge, will advance him to Bliſs hereafter, ſeeing he hath come ſhort of the Glory of God, his Maker (Rom. 3.23.) which ought to be the great end and deſign of every Man.

So that though Reaſon can evince the Immortality of the Soul, and that God will judge the World in Righteouſneſs, according to their Works, and conſequently, can prove that an Hell and ſtate of Torments doth abide the notoriouſly debauched and wicked perſons, yet cannot Reaſon prove that there remains an Heaven, or ſtate of Bliſs for any, ſeeing all Men are Sinners.

p. 3From whence then comes it to paſs, that men of all Religions; Heathens, Mahumetans, Jews and Chriſtians, have imbibed a Belief, that certainly there is a Reward for the Righteous; and that after this Life, the Pious, the Juſt, the Loyal, the Temperate, the univerſally Kind and Obliging, and who delight in all other holy and humble perſons, ſhall enter into Peace and Bliſs? If I be able to judge, there can be no other Riſe of this common Belief and Hope, but the Tradition univerſally carried down, from the firſt Fathers of Nations, to their Poſterity; whom their Parents inſtructed, that though Mankind, by the Miſcarriage of their firſt Parents, was fallen from their primitive Innocency, and had forfeited all Right to Happineſs, as well as the fallen Angels had done, according to the Law, and firſt Covenant of their Creator; yet God condeſcended to make a New Covenant with Man in his lapſed State, through the Mediation of that promiſed Seed of the Woman, who, by having his Heel bruiſed (by ſuffering the Curſe due to our Sin) ſhould break the Serpent's head, and defeat the deſign of the fallen Angels, who aimed at the univerſal deſtruction of all Mankind. And in that Covenant God promiſed alſo, through the Interceſſion of the promiſed Seed, to accept graciouſly of the ſincere, though imperfect Services of Men, and to reward them with an eternal Happineſs. So that in every Nation, they that feared God, and worked Righteouſneſs ſhould be accepted with him, Act. 10.35.

And this Patriarchal Creed, about the efficacy of the Propitiation of the promiſed Seed (the Chriſt) to aboliſh the guilt of Sin; and the prevalency of his Interceſſion, as Mediator of the New Covenant, to make accepted the Services of ſincere and humble Penitents, was not only carried down by Catechetical Inſtruction to all the Families of the Earth, but they were taught alſo to make a Confeſſion of p. 4that Faith, and to proteſt that Hope by the offering of Sacrifices, till the promiſed Seed ſhould come to be actually offered as a Propitiation for Sin, and to eſtabliſh that New Covenant, and the gracious Promiſes of it, in and through his Blood. Which Covenant was indeed, as to the Acceptance of God's infinite Mercy, eſtabliſhed from the firſt moment that the Promiſe was made to Adam. And ſo Chriſt was a Lamb ſlain from the beginning of the World; not only in the Type of Sacrifices, but in Divine Acceptance, and in the acting of Faith by the Saints of all Ages.

But this primary intention of Sacrifices, as repreſenting the Atonement to be made by the promiſed Seed, and the Acceptance of our Services through his Interceſſion, was ſoon loſt, and the Tradition about their Significancy was ſoon corrupted, and they became univerſally abuſed to Superſtitious and Idolatrous Services.

Yet ſtill God, in his infinite Mercy to Men, and for their encouragement in Vertue and Piety, ſecured that part of the Tradition uncorrupt, That to them who by patient continuance in well doing ſought for Glory, and Honour, and Immortality, God would give Eternal Life, Rom. 2.7.

But becauſe Vertue was always envied, and many times perſecuted (and eſpecially it was ſo, after that Religion came again to be exerciſed upon the Genuine Patriarchal Principles revived in the Evangelical Doctrine) God, for our encouragement, was pleaſed to confirm that Article of our Faith [about the happineſs of holy Men after death] by ſeveral Revelations from Heaven, which were after recorded in the Writings of the holy Prophets and Apoſtles. And of that ſort is the Theme aſſigned me for my preſent Diſcourſe: I heard a Voice, &c. For this Text was therefore commended to my Meditation, becauſe it was the laſt Scripture which this Noble Berean, this learned and pious p. 5Lord had ſet down under that Head, [The Certainty of Salvation.] It being his pious cuſtom, not only daily to ſearch the Scriptures, and meditate on them; but alſo to refer the Scriptures to their proper Subjects; that they might be of ready uſe to him on all Occurrences.

The Poſition, or Doctrine of this Text is the more to be obſerved,I have ſeen three Books in Quarto, writ by his Lordſhips own hand, wherein the Scriptures are thus diſpoſed methodically under their proper Heads, very judiciouſly; being eſpecially, Collections of ſuch as tended to the confirming of his Judgment in the Doctrine of the Goſpel, or encouragement of his heart in the practice of Repentance, Faith, Charity, Heavenly-mindedneſs, &c. And ſome alſo, as they did occur, for to juſtifie the Ʋſages of the Church of England, againſt both Popiſh and Phanatical Criminations. Firſt, becauſe it is the foundation of all Religious Actings and Sufferings (for every one that cometh to God, or is a Proſelyte to his holy Fear and Love) muſt believe that he is, and is a Rewarder of thoſe that diligently ſeek him, Heb. 11.6. And Secondly, Becauſe it is not only the Dictate of the Holy Ghoſt to the inſpired Pen-man, but commanded by a Voice from Heaven to be recorded: An Angel ſpeaking articulately in and with a Clap of Thunder to St. John, to write it. Inſtances of the like Voice we have in ſeveral places of Scripture; particularly, Mat. 3. at our Saviour's Baptiſm; and Act. 9. at St. Paul's miraculous Converſion.

The Doctrine it ſelf to be recorded is not barely propounded, but confirmed by all the Methods that Reaſon or Diſcourſe doth admit; namely, by Teſtimony (Thus ſaith the Spirit) and by Arguments artificial, drawn from the moſt clear (to pick that of the Cauſes;) They may, or do reſt from their Labours, and their Works follow them to be rewarded; a tranquillity or undiſturbedneſs of ſtate, and an enioyment both of reflex and direct pleaſure being neceſſary to make up compleat Bleſſedneſs.

p. 6Poſition. So now then our Theme or Poſition to be diſcourſed on is this, That it is evident both from the Teſtimony of the Spirit, and the moſt cogent Reaſons, that they who dye in the Lord are from thenceforth bleſſed.

But before I purſue the Proof of it from the Arguments in the Text, I muſt explain the meaning of the Terms denominating the Subject of all the three Propoſitions in the Text; namely, They that dye in the Lord: for in every one of the Propoſitions, that is the Subject: They who dye in the Lord are bleſſed; They who dye in the Lord reſt from their Labours; and They who dye in the Lord have their Works to follow them.

Qu. What is it therefore to dye in the Lord?

Anſw. He dyes in the Lord, who at the time of his death is found under that temper of Spirit, and the exerciſe of thoſe Graces, which do evidence his Implanting into Chriſt by Grace, and his Acceptance with God in Chriſt, through his Mercy, in the New Covenant.

But to make this more clear, we muſt explain who it is that lives in the Lord: and that I may do ſo, I muſt ſet down what Reſpects and Relations Chriſt ſtands in towards us, according to God's Appointment in the New Covenant.

1. Chriſt therefore is appointed by God in the New Covenant, to be a Propitiation and Atonement for Sin, through his Blood and Meritorious Sufferings; that on the account of them, God might pardon the returning Penitent, without any diſhonour to his Soveraign Government of Men and Angels.

2. He was appointed alſo to be the Mediator of a New Covenant, in whoſe hand all the Promiſes thereof are eſtabliſhed: All the Promiſes of Pardon, Peace, Grace and Glory are Yea and Amen in him, or through his Blood or p. 7Death; confirming that New Teſtament, or Covenant.

3. Chriſt is alſo appointed by God to be the Head and Fountain of new ſpiritual Life and Power to Mankind, who by the Fall of Adam, had loſt all power to do good, and promote their own Happineſs, as well as the Devils and damned Spirits had loſt the ſame; but, It pleaſed the Father that in Chriſt ſhould all fulneſs of ſpiritual power dwell, Col. 1.19. And He is that true Light which lighteth every man that cometh into the World, Joh. 1.9. And, Of his Fulneſs we are to receive Grace, and Grace for Grace, Joh. 1.16.

4. Chriſt is appointed alſo to be the High Prieſt, in and through whoſe Interceſſion, our ſincere, though imperfect Services are accepted.

5. And he is appointed alſo to be the Firſt born among many Brethren, in and through whoſe Purchaſe and Title we are to be adopted to the Inheritance of Eternal Glory.

6. Chriſt is alſo appointed to be the Firſt Fruits of them that ſleep, to conſecrate our Bodies to a Reſurrection, by his riſing again.

Thus is Chriſt to us a Propitiation, a Mediator, an Interceſſor, an Head and Root both of Grace, and Adoption of Bodies and Souls to Glory.

But to whom is he effectually all this?

The Goſpel tells us, he is ſo to them, who exerciſe Repentance towards God, and Faith towards him, our Lord Jeſus Chriſt, Act. 20.21. Who are conſtant in mortifying of their Luſts, Rom. 8.13. Who have devoted themſelves ſincerely to God's Glory, 2 Cor. 5.15. (that is) who have reſolved to do or ſuffer any thing which may promote the Knowledge, Fear, and Faith and Love of God, and of our Lord Jeſus Chriſt: And who exerciſe univerſal Charity towards all Men (even Enemies) with ſpecial delight in all holy and good Men, 1 Cor. 13.1. And laſtly, Thoſe who p. 8make God's Favour in Chriſt Jeſus here, and Communion with him in a Viſion of Peace hereafter, the Inheritance and Happineſs which they chuſe and deſire before all things, both in this World, and in the World to come, Pſal. 73.25. and Gal. 6.8. Theſe, I ſay, theſe penitent, believing, mortified, devoted, charitable, and heavenly-minded perſons are (according to the Conditions of the New Covenant) in Chriſt, ſo as to receive from him the Benefits of Juſtification, Peace, Increaſe of Grace, Acceptance in their Duties, and Adoption, and Reſurrection unto Glory.

So then they who perſevere in the Exerciſe of thoſe Graces of Repentance, Faith, Devotedneſs to God's Service, &c. to the end of their days, theſe dye in the Lord: they dye with a Right and Title (according to the terms of the New Covenant) to that Crown of Glory which Chriſt hath purchaſed; and as a Righteous Judge, will give unto them at that day, the day of death.

A ſecond Term to be explain'd is this (From henceforth) foreign which is an Epocha, or Date; and to me ſeems beſt ſixed at the death of the Saints.

So that the ſenſe is, They who dye in the Lord are bleſſed from the very Inſtant of their death, without any ſuſpenſion of their Happineſs through the ſleep of their Souls, or on account of their paſſage through, or ſtay in Purgatory, or any other middle ſtate intervening betwixt the bodily Life and the Happineſs of departed holy Souls.

This plain ſenſe is both agreeable to the Scriptures, and ſeems to be the ſenſe of the Church of England about this Text, in that ſhe appoints it to be read at the Interment of the Dead. So that I ſhall cleave to this plain ſenſe, waving all critical Enquiries after any other; though I am not ignorant that ſome Expoſitors begin this Date from the ceaſing of Perſecution for ſome time under the Emperors p. 9Trajan, Antoninus, or ſome other mild Heathen Emperors. Other Expoſitors fix it from the renewing of Perſecutions under Decius or Diocleſian, or other bitter Perſecutors. Others again fix it from the time of ceaſing Perſecution under the Emperors, or Rome-Heathen, till the Renewal of Perſecution again under Rome-Papal. But though Expoſitors thus differ about ſome critical Notes of time, yet they all agree that at their death the Saints are happy. I ſhall therefore ſtick to that ſenſe.

Thirdly, I muſt explain what are the Labours, from which they who dye in the Lord are ſaid to reſt.

I anſwer, All Conditions which are burthenſome to the inward or outward Man, to Body or Soul, are Labours. Such therefore are Sickneſs, Pain, Loſs, Reproach, Diſappointment, Baniſhments, Impriſonments, Tormenting Deaths: Such alſo are thoſe paſſions of Fear, Anger, Sorrow, Envy, Inordinate Deſire, Suſpiciouſneſs and Anxiety of Mind: Such alſo are all Compaſſions and Sufferings in Soul for the Miſeries of others, whether our private Friends and Relations, or our Country, or the Church of God. Add to theſe, Chriſtians being ſubject to Temptations, either to ſin, or to doubt of God's Mercy to their Souls, are Labours alſo. I ſay, all theſe, both Sufferings, Paſſions, Compaſſions and Temptations are Labours.

Here therefore I ſhall, before I come to handle the main Propoſition, ſpeak a little to two other Truths here ſuppoſed; and they are theſe:

Firſt, That even good Men, who live in the Lord, do not, till they dye in the Lord, reſt from all their Labours.

Secondly, That bad Men, who do not live in the Lord, and conſequently, cannot dye in the Lord, ſuch do not reſt from their Labours when they dye; but the bittereſt of their Labours follow them, even beyond the Grave.

p. 10Firſt, That good Men have not a Reſt from their Labours on this ſide the Grave. It is true that Faith and Patience do much correct the malignity and bitterneſs of their Sufferings: but even the beſt of God's Children have their Labours here. For, Who can doubt but it is a labour and burthen, even to a good Man, to be under pining ſickneſs and pain, to be ſubjected to the perſecutions of ſlanderous Tongues and Pens, to be deprived of their Eſtates, Liberty or Country? Who doubts but that Anger, Sorrow, Fear, and Anxiety of Mind are yet a greater burthen and labour, if a good Man, in his weakneſs, falls under the impreſſion of any of them? So alſo it is no ſmall burthen, when Friends are miſerable or diſobliging. What a great part of a good Man's heart and bowels are carried away by the loſs of a dear Joſeph, the Impriſonment of a Simeon, the Raviſhment of a Dinah or Tamar, the Inceſt of an Amnon, or the Rebellion of an Abſalom? What a burthen of heart to good Men are their ſorrows and fears for the Church of God, through the diviſions of Brethren, and the Contentions of a Paul and Barnabas, or through the Apoſtacies of ſome, eminent for Profeſſion of Godlineſs, to either damnable Errors, or rending Schiſms, or downright Prophaneſs and Debaucheries? Such labours and ſufferings alſo to a good Man are their fears and ſorrows for the Land of their Nativity ſuffering, or like to ſuffer through Wars, Famine, or Peſtilence. And laſtly, What a labour and burthen is it to a good Man to be aſſaulted with inward Corruptions, or outward Temptations; and to wreſtle and combat with his ſpiritual Adverſaries, and his own Doubts?

Now there are few or none of theſe, but may be put into the Inventory of moſt, or all good Men. So that they may well, ſay to their own Souls in the Language of the Prophet; Micah 2.10. Ariſe ye, and depart; this is not p. 11your Reſt, for it is defiled. So that no pious perſons ought to reckon it a mark of God's diſpleaſure or rejection, if they ſuffer here, and have not an Heaven upon Earth; ſeeing all holy Men, who have gone before them to Heaven, were made perfect by Sufferings: and ſo alſo their Sufferings may be inſtrumental in the hand of God's Spirit, to prepare them, and make them meet for the Inheritance of the Saints in Light.

The ſecond Propoſition here ſuppoſed is, That bad Men, even when they dye, do not reſt from their Labours. They are no more free from Sufferings on this ſide the Grave, than good Men are: their Sickneſſes and Pains be as ſharp and vehement, their Bones being full of the Iniquities of their Youth, Job 12.11. their Children may be rebellious; as Sennacherib had Adramelech and Sharezer; or they may dye ſoon, if they be hopeful, like Jeroboam's Abijah: Their Names and Reputations may be torn in pieces by their black-mouth'd Fellow-ſinners; and they uſually are highly tormented with fears and anxiety of Mind, and with rage and envy at other Men. But one of the chiefeſt torments of wicked Men on this ſide Hell is, their indignation againſt the Servants of God; againſt whom they being exceedingly mad and outragious, their Breaſts are made thereby Neſts of Hornets or Serpents, which continually ſting and torment themſelves, though they are the Tormenters; they raging, becauſe they cannot break the faith and patience of the Saints. Add to all theſe, that their very ſinful pleaſures carry ſo much of pain of Body, and impairment of Health, and of torment of Mind, through diſappointment in them, as out-weighs all the ſuppoſed pleaſure of the Sin. Add to this, the horrour of their Conſciences, and a fearful expectation of fiery Vengeance to come upon them. This is the portion of thoſe that hate p. 12God; and well were it with them, if all this miſery of theirs might expire with their laſt breath: but woe, and alas; the bittereſt ſort of theſe labours follow them to Hell, and conſtitute a great part of it: There God lets looſe upon them thoſe furious paſſions, which are at once, both their ſin and torment: They are given over to the moſt outragious and implacable hatred againſt God; and though they know they are miſerable becauſe they hate him, yet, through the impotency, and violence of their rage, they cannot ſo much as deſire to be reconciled to him. We find, even upon Earth, weak and paſſionate perſons to be ſubject to the like impreſſions, when they are peeviſh, and angry with their Betters, though they find that their very anger is exceedingly fretting and galling, and that alſo it is contrary to their intereſt to maintain that unequal Conteſt with their Superiors; yet they cannot bring down their ſtomachs, to deſire Reconciliation: ſuch is the rage of the Reprobates againſt God; but their's is far more vexatious and tormenting, than ever the paſſions of any peeviſh Child, or Woman, or other weak perſon was to themſelves on Earth. And though upon Earth, the Wicked have the helps of common diſcretion, natural patience and toleration, and the interpoſal of diverſions, to abate the ſharpneſs of their paſſion; yet in Hell they ſhall have none of theſe aſſiſtances and reſtraints; but the torrent of their rage againſt God ſhall run with that impetuous violence, as to fill their Souls with unexpreſſible ſpiritual pains and torment. Add alſo, that then ſhall be let looſe in them a moſt furious and implacable anger and rage againſt the Devils and their fellow-damned in general, who ſhall hate and rage againſt them reciprocally: but eſpecially, their indignation ſhall be againſt their Fellow-ſinners; thoſe whom they either ſeduced, or by whom themſelves were p. 13ſeduced into thoſe courſes of Sin, that led them into deſtruction; and all their endearments of drunken Cups, and wanton Embraces, and other mutual Careſſes in their Sins, are then turned into the bittereſt hatred, and ſpitting (as it were) Fire and Brimſtone in one another's faces, becauſe they did mutually ſeduce, and were ſeduced into thoſe ſins which brought them into that place of torments. Oh, that Brethren in Iniquity would conſider this, that Hell will turn their ſinful kindneſſes into mutual deteſtation and rage againſt one another! But though Anger and Rage are a torment, that no Tyrant on Earth ever found out the like; yet there are other paſſions then let looſe upon them, no leſs tormenting: Such is their envy againſt God, and his Eſſential Glory and Bliſs; their envy alſo at the bleſſed ſtate of the Angels, and all the glorified Saints of God; but eſpecially,See the fifth Chapter of the Book of the Wiſdom of Solomon, excellently deſcribing this part of the miſery of the Damned. at thoſe whom they themſelves perſonally hated, deſpiſed, ſlandered and perſecuted on Earth; whom they ſhall then know to be exalted to Glory and Happineſs: (As the rich Man, Luk. 16.23. who would ſcarce vouchſafe half a Look on Earth towards poor Lazarus, ſave that of contempt and ſcorn, lifting up his eyes in torments, ſaw Abraham, and Lazarus in his boſom, enlarged in the pleaſures of unconceivable love and delight.) Add yet further, the remorſe and gnawing of wicked Men's own Conſciences; thoſe Worms that never dye. Add alſo their vexatious ſorrow, together with their anguiſh, and ſenſe of their pains, with the utmoſt tenderneſs and reſentment, without any aſſiſtance of natural Courage, or philoſophical Conſiderations to abate it. And to all theſe may be added alſo, their fears of new torments, of new effects of Divine Diſpleaſure; together with the deſpair p. 14of ever coming out of that Priſon, or ſhaking off thoſe Chains which hold them in the utter Darkneſs; there is weeping, and wailing, and gnaſhing of teeth.

So that we ſee that thoſe vexatious paſſions of Anger, Envy, Sorrow, Fear, &c. which make the lives of wicked Men miſerable upon Earth, ſhall follow them to Hell in the higheſt Paroxiſms, and moſt vexatious bitterneſs; beſides what other ways of tormenting them, God ſhall then think ſit to draw forth againſt them. Oh, that Men would ponder and conſider theſe things, and, knowing the terrours of the Lord, be admoniſhed to flee from the Wrath that is certainly to come! The conſideration of which may well make our thoughts run into that Meditation of the Pſalmiſt, Pſal. 119. v. 118, 119, 120. Thou haſt trodden down all them that err from thy ſtatutes; for their deceit is falſhood: Thou putteſt away all the wicked of the earth like droſs, therefore I love thy teſtimonies. My fleſh trembleth for fear of thee, and I am afraid of thy judgments.

Having thus made my way clear to my main Poſition, by a brief Conſideration of theſe two other ſuppoſed in the Text; That the Godly, on this ſide the Grave, do not reſt from their Labours: and That the Wicked, neither in this World, nor that to come, have Reſt, (There is no peace, ſaith God, to the wicked,) I proceed to handle that great Article, which a Voice from Heaven commanded to be recorded; namely, That it is witneſſed by Divine Teſtimonies, and confirmed by the moſt cogent Arguments, That thoſe who dye in the Lord are from thenceforth bleſſed. The Divine Teſtimony is diſperſed all over the holy Scriptures, this being the very end of penning them: Rom. 15.4. That we, through patience and comfort of the ſcriptures, might have hope, a lively hope of this glorious inheritance, incorruptible, undefiled, that fadeth not p. 15away, reſerved in heaven for us, 1 Pet. 1.4. I ſhall therefore cite only two or three Scriptures confirming this Doctrine, That thoſe who dye in the Lord are thenceforth bleſſed. By the inſpired Prophet Iſaias, the Spirit ſaith this, Iſa. 57.1, 2. The righteous periſheth [dyeth] (ſo is the Caldee Paraphraſe) and no man layeth it to heart; and merciful men are taken away, none conſidering that the righteous is taken away from the evil to come: He ſhall enter into peace, they ſhall reſt in their beds, each one walking in his uprightneſs. The ſame Spirit ſpeaketh ſo alſo by the inſpired Apoſtle, St. Paul, Rom. 2.6, 7. God will render to every man according to his deeds; to them who by patient continuance in well doing, ſeek for honour, and glory, and immortality, eternal life. So again, in that remarkable place, Gal. 6. v. 7, 8. Be not deceived, God is not mocked; (foreign, in the middle Voice) God doth not mock or delude the Expectancies of his Servants) whatſoever a man ſoweth, that ſhall he alſo reap: For he that ſoweth to the fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the ſpirit ſhall of the ſpirit, reap life everlaſting. And our Saviour told the Saint-Thief, he ſhould that day be with him in Paradiſe, Luk. 23.43. But the Spirit not only witneſſes this in the Records of Scripture; but in the hearts, and by the mouths of his dying Servants. Attend at the Stakes of the Martyrs, ready to aſcend in their fiery Chariots, and crying out, Come, Lord Jeſus; come quickly: I deſire to be diſſolved, and be with the Lord. Or hearken at the Death-beds of other Saints, who, with old Simeon, cry with their laſt breath, Luk. 2.29. Lord, now letteſt thou thy ſervant depart, according to thy word, in peace. Or as it is, 2 Tim. 4.7, 8. I have fought the fight, I have finiſhed my courſe, I have kept the faith; henceforth there is laid up for me a Crown of Righteouſneſs, which the p. 16Lord, the righteous Judge, ſhall give me at that day (the day of his departure which, Ver. 6. he ſaith, was at hand.) All theſe give abundant teſtimony to this truth. In ſhort, All the triumphal expreſſions of dying Saints (whether Martyrs, or others) declaring their aſſured hope of Bliſs, amongſt the Spirits of other juſt Men made perfect, upon their Diſſolution, are but the Ecchoes of the Teſtimony of the Spirit in them, ſealing to them the Aſſurance of their immediate Entrance into Life everlaſting.

But this Truth is yet further evidenced from the Arguments of the Text; They reſt from their labours, and their works follow them. The firſt Argument runs thus; They that reſt from their Labours are bleſſed: but thoſe who dye in the Lord, reſt from their Labours; therefore they are bleſſed. That reſting from Labours, and things burthenſome to Body and Soul, but eſpecially, thoſe burthenſome to the Soul, makes Bleſſedneſs, is the Senſe of all wiſe Heathens, as well as Chriſtians.

Seneca writ a Book about Tranquillity of Mind,Seneca de Tranquillitate. Plutarch, foreign. and Plutarch another of the ſame Subject, to ſhew that Happineſs conſiſted in undiſturbedneſs of the Soul or Spirit: and they both give directions how a wiſe Man might attain that ſtate of a quiet Spirit, in the midſt of the confuſions of his outward condition. Their directions are, ſome of them, very good and rational, but not of virtue enough to work the Cure they pretend to. There is one Chriſtian Direction ſurmounts them all; namely, this; Truſt God's Goodneſs in all things, and ſubmit to God's Wiſdom and Faithfulneſs in all things, to cauſe all to work together for good, according to his Promiſe in Chriſt Jeſus, Rom. 8.28. But however, hence it is evident, theſe Heathen judged that a reſting from Labours, at leaſt, thoſe p. 17of the Soul would make a bleſſed ſtate. And Epicurus thought, that much of the Happineſs of the Gods conſiſted in their Reſt, and quiet Receſs from the buſsles and confuſions of the World below. And indeed, it muſt needs be the common ſenſe of all Mankind, that reſt from labours makes a bleſſed ſtate: For who can think but that it is a bleſſed condition to be free from Pain, Sickneſs, Tortures, Reproaches, tormenting Paſſions and Compaſſions; and the reſt of thoſe Labours which I ſhewed, that even good Men are ſubject to in this Life. And now, then, that the departed Saints do reſt from theſe Labours, is ſufficiently proved, in that the All-knowing Spirit of Truth here affirms it: For the Spirit not only ſaith, They are bleſſed, but ſays alſo, They are therefore bleſſed, becauſe they reſt from their Labours. But that they do reſt from their Labours may alſo be made out by Diſcourſe and Reaſoning: For firſt, They that are departed in the Lord, having laid by their Bodies, are ſecured from all impreſſions that were made upon their Souls, by the means of their Senſes, and Members of their Body, they cannot be ſick, or pained, or weary, or hungry, or feel Cold or Heat, or be wrought upon by any Engine of Torture: From all theſe ſorts of Labours therefore, the ſeparate Souls of the Saints muſt needs reſt. Next, as to Reproaches and Slanders; they affect us not in the Body, further than we hear and know them; and if we do hear them, yet the teſtimony of our Conſciences diſarms falſe Reproaches and Slanders of their Stings: Nay, even juſt Reproaches falling upon a good Man, through ſome ſcandalous act of Sin, doth not ſharply afflict him when he doth repent; for the ſhame for his ſin will ſit light, where the ſorrow for his ſin ſits heavy. And further, where a Sinner's Repentance is evident, none will reproach him for his ſin, p. 18but Fools and Villains. And if a good Man, even in this Life, is thus ſecure, in a great meaſure, againſt Reproach, much more ſafe is he in the other World, in his ſeparated ſtate: for, as all the flatteries of ſurviving Friends and Admirers arrive not at the knowledge of the Damned, nor abate or alter their miſery, no more do all the Libels and Satyrs, or other lying Invectives, thrown after good Men departed, ever reach to their knowledge, much leſs can they impair their joys, or diſturb their bleſſed tranquillity.

Nay, the very memory of good Men's ſins (of David's Adultery and Murder, of St. Peter's Denial of his Maſter, and the like) which were repented of upon Earth, are not recorded in Heaven: God removes their tranſgreſſions from before his own face; and other Saints, if they knew them upon Earth, cannot poſſibly upbraid them, they all being poſſeſſed with the Contemplation of God's infinite Mercies in Chriſt Jeſus, who had pardoned and ſaved themſelves, and other penitent Sinners.

The next ſort of a good Man's Labours, are thoſe which ariſe from Temptations to ſin, or to doubting of God's Mercy. But firſt, the Saints cannot poſſibly ſin in Heaven, not only becauſe there will be nothing to tempt them to it, but alſo, becauſe, knowing God perfectly (according to their capacity) they muſt needs love him perfectly; and conſequently, they cannot ſin againſt him: And, they loving God perfectly, cannot poſſibly doubt of his love to them; ſeeing the higheſt effect of the Divine Love to us is this, to give us to love him, and delight in him.

Now then, there remains nothing but tormenting Paſſions and Compaſſions, which we before put into the Inventary of good Men upon Earth: but none of theſe can follow them to Heaven.

p. 19For firſt, Anger cannot enter into that Kingdom of Love, becauſe, they who love him that begets, muſt needs love them that are begotten of him, 1 Joh. 5.1. When therefore two Saints meet in Heaven, who, on account of different Opinions or Practices (conſiſtent with true Faith in both the Litigants) were highly angry with one another upon Earth, they will each rejoyce in the Salvation of the other, and each love other as himſelf, and will bleſs God, that he was to each of them a more juſt and merciful Judge, than they were to one another upon Earth.

Next, No fear can enter there, where God's Truth, Power, Wiſdom and Goodneſs are all engaged for the Security of our being eternally bleſſed.

It is no leſs impoſſible, that Envy ſhould follow a Saint to Heaven, to torture him there, who was, in a great meaſure, a ſtranger to it here; ſeeing even here, God is the Portion of Believers; and they who have God for their Inheritance, find no reaſon to envy the Lot of others, being aſſured, their own is the beſt Portion. But beſides, conſider that every one of the Saints in Heaven hath the full Inheritance: the Church there, is a Church of the Firſt-born of God: Every one is an Heir to the whole Kingdom, and filled with all the Fulneſs of God, Epheſ. 3.19. according to the Capacity of every one. For ſuch is the nature of the Enjoyments of ſpiritual Objects, that every Man may have all: So that one Saint's knowing and loving God perfectly, hinders not, but that another, yea, ten thouſand times ten thouſand may know and love him perfectly, without any Defalcation from the Portion of one another. And further, conſider that all the Saints having entirely reſigned their Wills to the Will of God, and being perfectly well pleaſed with all his Appointments and Aſſignments; and withal, loving other Saints even as themſelves, p. 20it is impoſſible that Envy ſhould enter amongſt them; for the only Roots, on which Envy can grow, are a quarrelling with the Will of God, and not loving our Neighbour.

Laſtly, No ſorrow, either for themſelves or others, can diſturb the Inhabitants of the Jeruſalem which is above: For, How can they ſorrow, who have all they can deſire, and delight eternally in the ſtate they do enjoy? Nor can the Saints grieve on the account of others, ſeeing all pleaſeth them, which it pleaſeth God to order for his own Glory: So that for what the ſtate of their Friends on Earth is, they are not ſollicitous; knowing, that that infinite Wiſdom and Goodneſs, which it is their delight to contemplate above, ruleth all things, both in Heaven and Earth.

Nay, the very Reprobation of wicked Friends and Relations will not affect the Saints, who do delight that God's Juſtice and Holineſs are glorified as well as his Mercy.

And withall, the Love of God ſo entirely poſſeſſes the Saints, that it extinguiſheth the Love of wicked Friends, as the powerful ſhining of the Sun puts out a Lamp or Candle.

Hence then it appears, they muſt needs be bleſſed who dye in the Lord, ſeeing they reſt from all their Labours; both from outward Sufferings, and inward Temptations, and from all tormenting Paſſions and Compaſſions. There remaineth therefore a Reſt for the People of God.

But there is another Argument alſo, in the Text, to prove the bleſſed ſtate of departed Saints; Their works do follow them.

But that the Argument may ſhew its force, we muſt enquire what ſort of Works do follow them?

p. 21I anſwer, Firſt, Their ſinful Works do not follow them who dye in the Lord; they being abſolved from the Guilt of them, by the Propitiation of the death of our Saviour Chriſt. So that there is no Condemnation to them that are in Chriſt Jeſus, Rom. 8.1.

How far the remembrance of our own ſins and ſinfulneſs may abide with us in Heaven, I cannot ſay; only, I do confidently believe, that no more of that Remembrance ſhall remain with us there, than ſhall cauſe us to admire and adore the infinite Patience and Long-ſuffering of God to us on Earth, and to delight our ſelves in that ſweet reflection upon the Divine Goodneſs.

The Works, therefore, of the Saints, that follow them, are their good Deeds, done according to God's Law, as the Rule; and by his Grace, as the Power; and in Obedience and Love to him, as the Motive; and for his Glory, as the End. And of this ſort are all Acts of Piety, Faith, Repentance, Mortification, Loyalty, Charity, Juſtice, Temperance, and other Chriſtian Graces.

Theſe follow the Chriſtians, to be judged and rewarded.

But by what Law are they to be judged? Not by the Law of Works, given at our Creation; not according to the Eſtimate, which God's Rectoral Juſtice paſſeth of the Actions of Men and Angels, as he is the Maker and Ruler of them; (for the beſt Works of the beſt Men, being thus judged, would be reprobated and condemned.)

The Works therefore, of the Saints follow them, to be judged by the Law of Faith, by the New Covenant, by the Book of Life mentioned, Rev. 20.12. Out of which, together with the Books of their Conſciences, the Dead are judged according to their Works; that is, according as their Conſciences do bear Teſtimony, of their Evangelical Obedience, or of their Neglect of it, they ſtand or fall p. 22at the Bar of Divine Juſtice. The Law of which Book of Life is this, That if the heart be ſincere, as to the aim and end, with a ſingle eye deſigning God's Service and Glory in our Undertaking; and if the matter of the Act be according to God's Command, then, though there be a failure in that full intenſeneſs of the Affections that ſhould have accompanied the work, or in the exactneſs and regularity of ſome circumſtances of it: which failure is cauſed through an unaffected or unallowed inconſiderateneſs, or through ſome other weakneſs; yet being done, I ſay, with a ſincere heart, it is (being weighed in the Ballance of the Goſpel) a good work; it is accepted by God in Chriſt Jeſus, and accounted to the Saints for Righteouſneſs, and ſhall be rewarded. This is plainly proved from that Promiſe, Mat. 10.42. He that gives a cup of cold water to a diſciple, in the name of a diſciple, ſhall not loſe his reward, ſhall have a diſciple's reward. And ſo, Matth. 25.21. The Servant that was faithful in the uſe of his Talents, was called to enter into the Joy of his Lord. And ſo again, Mat. 25.41. Thoſe who cloathed, fed and viſited Chriſt in his poor Members, are by Chriſt invited, as the Bleſſed of his Father (as thoſe approved by his Father) to inherit the Kingdom prepared for them from the beginning of the World.

We may obſerve the different manner of dating the ſetting out the Reward of the Righteous, and the Reward of of the Wicked. The Wicked (thoſe on the left hand) are bid, Go, ye curſed, into everlaſting fire, prepared for the Devil and his Angels; into the Hell which was appointed by God, immediately upon the ſin of the Angels, which was committed before the ſin of Man; probably, before Man's Creation, or the Creation of any part of the viſible World: But the Saints (thoſe on the right hand) are called to enter into the Kingdom prepared for them from the beginning p. 23of the World; that is, from that very inſtant wherein God condeſcended to make a new Covenant with fallen Man, in the promiſed Seed, the Seed of the Woman, Gen. 3.15. For that phraſe (From the beginning of the World) points directly to the time of making that new Covenant in Paradiſe; and on that account, Chriſt is called, A Lamb ſlain from the foundation of the World, Rev. 13.8. That new Covenant is in that Verſe called, The book of life of the Lamb ſlain from the foundation of the World; it containing the conditions of life and Happineſs, ſetled in the Mediation of the Lamb, the Lord Jeſus; and confirmed in his Blood, from the beginning of the World.

So then, when God made that new Covenant; promiſing in Chriſt Acceptance of Men's ſincere, though imperfect Obedience; then, I ſay, he appointed and prepared for them, not a Return into an earthly Paradiſe, but an entrance into an everlaſting Kingdom, into an Eternal Life, even for all thoſe, who by patient continuance in well doing, ſeek for honour, and glory, and Immortality, Rom. 2.7.

We may obſerve further, that the New Covenant was ratified and eſtabliſhed by God's Mercy, in the promiſed Seed, Gen. 3.15. in his ſentencing the Serpent, and before he paſſed Sentence on Adam and Eve: And therefore, in the ſentencing of them, we hear of nothing of either ſpiritual or eternal Puniſhments pronounced againſt them; but there is denounced only ſuch temporal miſeries, and a temporal death, as do indeed declare God's Anger againſt Sin; but withall, may, by the Grace of God in the New Covenant, redound to our ſpiritual and eternal Good: On which account, St. Paul, 1 Tim. 2.15. ſaith, that The child-bearing woman, notwithſtanding her pains in child-bearing, ſhall be ſaved, foreign, through that promiſed birth of the Saviour of the world, if ſhe continue in faith: For p. 24the foreign relates not to every Woman's Child-bearing, but to the famous Birth of the promiſed Seed (as I, with ſubmiſſion to the Godly Learned, do judge.)

So then, when Chriſtians, through Grace, perform the Obedience of the new Covenant in Repentance, Faith, Self-denial, Heavenly-mindedneſs, Charity, and the reſt of Chriſtian Duties, God accepts of them in Chriſt Jeſus, and will reward them: therefore their Works following departed Saints to be rewarded, they who die in the Lord are bleſſed.

And yet the Argument concluded not ſtrongly, unleſs that Reward be, and make up compleat Bleſſedneſs. But that it doth ſo, is evident from Rom. 2.7. God will give to them, who by patient continuance in well doing, ſeek for honour, and glory, and immortality, eternal life: And Gal. 6.8. it is affirmed, that They who ſow to the ſpirit, ſhall of the ſpirit reap life everlaſting.

Now, this Life everlaſting, which is the portion of the Saints, that it may be a compleat and perfect Happineſs, muſt be, at leaſt, thus qualified.: In it, the Saints muſt not want any thing that they ſtand in need of, or deſire any thing, but what they have, nor ever come to diſtaſte or loath any thing they do enjoy, nor fear the loſs of what they are poſſeſt of, nor envy the portion of any other who partake that ſtate with them, nor yet deſpiſe any that are their Aſſociates in that bleſſed Inheritance: I ſay, the meaneſt Saint cannot envy the higheſt Angel, nor can the higheſt Angel deſpiſe the meaneſt Saint. For Reaſon it ſelf will evince, that it cannot be a perfect Life and Happineſs, where there is want of ſomething we do need, or longing for ſomething we have not, or a loathing of what we once ſavoured, or a fear of loſing of what we enjoy, or a ſcorning, or an envying of thoſe who are our Companions p. 25in the ſame ſtate: But thoſe Evils of Want, Longing, Loathing, Fear, Envy and Scorn being removed, it cannot be, but the Reward of the Saints muſt amount to Fulneſs of Joy, and Pleaſures for evermore. Oh, the infinite Mercies of God in Chriſt Jeſus, who accepts of the ſincere, though imperfect Services of holy and humble perſons; and thus highly rewards them!

But if we yet further enquire what Object it is, that being thus enjoyed, ſets us above Want, Longing, Loathing, Fear, Scorn and Envy?

I anſwer, It is God himſelf, communicating his own glorious Perfections to the Knowledge and Contemplation of the Saints and Angels, in that excellent Light of Glory, wherein they ſee him face to face, 1 Cor. 13.12. and ſee him as he is, 1 Joh. 3.3. By which Knowledge, ſo clear, and ſo glorious, the Saints and Angels are wrapt up into the moſt intenſe and fervent love of him, and delight in him, that it is poſſible for Creatures of their degrees to receive.

And ſeeing the Eſſential Happineſs of God himſelf appears to be his Comprehenſive Knowledge of his own Glorious Eſſence and Perfection, and the Eſſential Love of, and Eternal Complacency in himſelf (for there is not a more excellent Being than himſelf for him to contemplate, nor a more lovely Being than himſelf for him to delight himſelf in.) Hence, I ſay, our coming to that bleſſed Enjoyment of him, is called, Matth. 25.21. the Entring into the Joy of our Lord, we coming to enjoy God, whom himſelf enjoys, and to enjoy him by Contemplation and Love, which is the way of God's own Eſſential Enjoyment of himſelf, as far as we can apprehend.

Thus God is the Portion of his People, and the Inheritance of his Saints. The Works, therefore, of thoſe who p. 26dye in the Lord, following them, to receive ſo high a Reward, through God's Mercy in the New Covenant, confirmed in the Blood of his bleſſed Son; it muſt needs be, that they are eternally bleſſed.

And that this honourable and pious Perſon, whoſe Funeral Rites have called this great Aſſembly together, is now arrived at that Reward, and Crown of Evangelical Righteouſneſs, is, I ſuppoſe, the perſuaſion of all perſons preſent who knew him, and who believe that there is a Reward for the Righteous.

But, conſidering that when a great and good Man dyes, ſomething of the Panegyrick is required, to make up the Juſta, and compleat his Funeral-Rites (David himſelf made a Funeral-Oration at the Interment of Abner, 2 Sam. 3.33.) I ſhall ſay ſomething of that kind, as well as I am able; but ſtill being careful of this, that I may not, by Commendation of the Dead, give any juſt Offence to the Living; nor by falſe Praiſes of the Deceaſed, lay a Snare for the Feet of Survivors, as is too oft done. I will therefore ſay nothing, but what I knew, or have unqueſtionable Teſtimony for it.

Concerning the Family, of which, this Noble Lord was lately the Head, you all know, it hath ſent forth its Boughs unto the Seas, and its Branches to the Rivers, Pſal. 80.11. moſt Families of Quality in this County, and many alſo in other Shires, having mingled their Blood, by Marriage, with that of Dunham.

Himſelf joyned in Affinity, with two great and ancient Families of the Nobility; firſt that of Lincoln, then that of Stamford; who juſtly eſteemed a perſon of ſuch accompliſhed Endowments, of ſuch eminent Moralities and Intellectuals, a Son in Law worthy their deſire and choice.

p. 27From his Youth upward, he profeſſed and practiſed ſerious Godlineſs, mixed with Humility and Charity, and devoid of Affectation, Cenſoriouſneſs, or Partiality.

He viſited his Cloſet frequently every day for his private Devotions, and withdrew for that good work, even in the greateſt throng of Buſineſs; and in his very Journeys, ſought out ſuch Privacies as befitted thoſe ſacred Brea…hings: which ſhewed, that it was Affection, not Cuſtom, which carried him to that pious Retirement.

His Family was daily called, at due Periods, to Religious Worſhip; himſelf and his pious Lady joyning therein, when Health permitted.

He conſtantly, when he was in health, attended the Publick Service of God, according to the Order of the Church of England, by Law eſtabliſhed; of which Church he lived and died a pious Member.

He uſually came to publick Worſhip with the firſt, and ſtaid till all Offices of the ſame were celebrated, if any, beſides the common and ſtated parts of it, were to be tranſacted, as Baptiſm, or the Euchariſt, joyning devoutly in them. In London, he received the Communion Monthly, at Covent Garden-Church, if he was able to go thither; humbly kneeling at the Rails before the Altar, or Communion-Table.

It was his miſ-fortune, when he was young, to be ſeduced with the plauſible pretenſions of the Artificers of our late Troubles: But he ſoon ſhewed the integrity of his heart, by his early withdrawing from them, when he diſcovered the miſchievous deſigns of thoſe who had drawn upon their Soveraign.

But, as if that Seceſſion from them had been a ſmall Expiation of his Error, he, upon the firſt hopeful opportunity, adventured his Life, Fortunes and Family, in the p. 28Service of our Royal Soveraign, whom God long preſerve.

And this he did not only upon truly Loyal and Monarchical Principles, without admixture of any By-deſigns with the Service of his Prince; but alſo by the Warrant of an expreſs Commiſſion from his Sacred Majeſty, conſtituting him Commander in Chief of all the Forces raiſed, and to be raiſed for His Majeſty's Service, in Cheſhire, Lancaſhire and North Wales. Which Commiſſion I have ſeen and read; it being exemplified under his Majeſty's Royal Signet, and Sign Manual: Dated at His Majeſty's Court at Bruxels, Aug. 9. 1659. in the eleventh Year of his Reign.

With him then joyned many primitive Loyal Cavaliers, and many Loyal Converts: ſome of both ſorts, I believe, are here preſent.

And the Riſing of him, and of you (Noble and Loyal Sirs) with him in this County, gave the firſt warm and invigorating Spring beam to the Froſt-nipt Loyalty of the Nation. For, the Tyrannical Uſurpers cunningly exciting many of the Loyal Party, by the Artifices of falſe Brethren, to make ineffectual Attempts againſt their too well fortified Uſurpation, did, upon the diſcovery of them by their Decoys, cut them off, by bloody and mercileſs Executions. Which, though it abated not the Zeal of the Royal Party, yet it rendred many of them ſo mutually jealous, that they durſt ſcarce in ſecret communicate their loyal thoughts and deſires to one another.

But the Riſing of this Noble Lord, and of you (Generous Sirs) in Cheſhire, unlock'd the boſom, and opened the mouth of every Loyal Subject to his Neighbour, to own the Royal Cauſe again with Courage and Confidence, and gave the whole Nation boldneſs to declare their longing for David's Return.

p. 29Inſomuch, that one of the bloody Regicides ſaid with Indignation, That Sir George Booth's Riſing in Cheſhire had again conjur'd up that old Monarchical Spirit in the Nation, which he feared would never again be ſuppreſſed; and for that, he muſt dye without mercy.

And undoubtedly, he had done ſo, as the gallant Montroſs did in the like Circumſtances before, if God had not wonderfully prevented. So that this Noble Lord, and his Loyal Fellow-Soldiers (even the Regicides themſelves being Judges) triumphed over the very Heart and Principles of Rebellion.

And that His Sacred Majeſty had this gracious ſenſe of this Attempt, is evident, by the Honours, and other Favours he accumulated on this Loyal Convert.

And that it may appear that I ſpeak not without Warrant, I have tranſcribed out of his Lordſhip's Patent for his Barony, His Majeſty's gracious and ample Teſtimony of that honourable Engagement. The words are theſe;

Idem Georgius, ſummis Majoribus nequaquam virtute Minor, crudeliſſimo Patris noſtri Auguſtae Memoriae Parricidio, nec non noſtro miſerrimo longóque exilio, ſoeviſque Regnorum Calamitatibus barbarâ & inhumanâ Regicidarum crudelitate mancipatorum graviſſimè affectus; ſingulari in Nos amore in ruentem Patriam memorabili pietate impulſus, incredibili virtute, Rei Familiaris Vitaeque, ſummo cum periculo, coactâ fidâ & Nobili Fortium Virorum Manu è Comitatibus Ceſtriae & Lancaſtriae Arma ſumpſit, Nos Regnis, Nobis Regna redditurus. Quibus Auſis ingentibus licet tunc temporis ceciderit, reſtanrationis tamen Noſtrae tam foelicis, tamdiu exoptatae, Anſam praebuit.

The ſame George, no way inferiour in Vertue to the chiefeſt of his Anceſtors, being deeply affected with the cruel Murder p. 30of Our Father of bleſſed Memory, and with Our own moſt deplorable and long Baniſhment, and with the heavy Calamities of Our Kingdoms, enſlaved by the inhumane Cruelty of the Regicides; and being drawn by ſingular love to Ʋs, and by memorable piety towards his ſinking Country, having with wonderful Courage, and the greateſt hazard of his Life and Fortunes, gathered a Loyal and Generous Band of valiant Men, out of the Counties of Cheſhire and Lancaſhire, took up Arms, deſigning to reſtore Ʋs to Our Kingdoms, and Our Kingdoms to Ʋs. In which Heroick Attempts, though he then failed, yet gave he occaſion for our ſo happy, and ſo deſired Return.

Having been thus large in this part of his Character, I will be the briefer in the reſt.

I ſhall not need to mention his Domeſtick Vertues.

It is known to all about him, that in the faithful and affectionate Conjugal Love betwixt him and his pious Lady, God ſet forth a worthy Example to this profligate Age, how ſacred the Matrimonial Bands are to thoſe who fear God.

As God bleſt him with a numerous Iſſue (for all whom he made an honourable Proviſion before his death) ſo he educated them all with that pious Care, as if the Fate and Honour of his Family was imbarqued in every one of them ſingle.

Towards his Servants he was ſo juſt, that he not only gave them all their due Expectances, and more, as to Temporals; but cauſed them to be conſtantly inſtructed in the things belonging to a better Life.

Towards his Tenants (according to the Hereditary Vertue of his Family) he was one of the beſt of Landlords; under whoſe Benevolent ſhadow, many hundred p. 31Families did reſt, and enjoyed comfortable and plenteous Subſiſtencies

The freedom alſo of his generous Hoſpitality, and of his Alms to the Neceſſitous, have rendred his Memory bleſſed: And ſo alſo hath his Charity towards all Men; with his ſpecial delight in all the pious, humble, loyal and peaceable perſons known to him. And no leſs eminent was he in his Mercy towards, Enemies; not only forgiving thoſe who attempted his Life and Fortunes, and putting them into his Prayers, but doing them ſignal and ample Kindneſſes, overcoming their Evil with Good.

In the long and ſharp Pains and Sickneſs, which cut ſhort his Pilgrimage, he ſhewed ſuch compoſed Patience, as no bare Philoſophical Principles (though he was well verſt in the choiceſt of them) could poſſibly have produced; but it evidenced it ſelf to be the Genuine Iſſue of the Grace of God, in a Will wholly ſubmiſſive, and reſigned to the pleaſure of his Soveraign Lord and Maker; and ſtill truſting his Wiſdom, Mercy and Faithfulneſs in Chriſt Jeſus, to cauſe all to work together for good to his immortal Soul.

So that we have, upon all accounts, good ground to hope that he is entred into that Kingdom of Peace and Purity, where every Saint and Angel loves God more than they love themſelves, and God loves every Angel and Saint more than they can love themſelves; and every Saint and Angel loves others, even as themſelves: and ſo they have as many Joys as they have Companions.

It muſt needs therefore follow, that all Labours are then removed, all Tears are wiped away, all Deſires ſatisfied, all Wants ſupplied, all Temptations excluded, and all Graces perfected; and the Glorified Saints have the perfection of Holineſs, and the fulneſs of Happineſs, through the p. 32Excellency of the Knowledge and Love of God, their Maker and Saviour, and in mutual Complacency in one another, and rejoycing over one another in the Lord.

This is the Portion of thoſe who live and dye in the Lord.

Therefore (my beloved Brethren) be ye ſtedfaſt, unmovable always abounding in the work of the Lord; for as much … ye know, that your labour ſhall not be in vain in the Lord.

Rev. 1.5, 6. To him that loved us, and waſhed us from our ſins in his own Blood, and hath made us Kings and Prieſts to God, ever his Father; to him be Glory and Dominion, for ever and ever. Amen.

FINIS.

End of the text · Zachary Cawdrey, The Certainty of Salvation to them who Die in the Lord (1684)