Two Sermons, Sermon 2
II Cor. 6, 7, 8.
Therefore we are allwaies confident, knowing that whilſt we are at home in the Body we are abſent from the Lord (for we walk by faith not by ſight) We are confident I ſay and willing rather to be abſent from the Body, and to be preſent with the Lord.
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, 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 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 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 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 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 them all, and every Chriſtian even in this life is in all theſe reſpects preſent with the Lord. But 4ly 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. 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 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, (foreign) 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 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 foreign, much, very much, farre, and exceeding better, and more deſirable. So that he is not onelyonly 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 onelyonly 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 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. foreign. 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 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 foreign. 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 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 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 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.
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 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.
FINIS.
End of the text · Daniel Greenwood, Two Sermons (1680)