A Funeral Sermon for John Gould, Sermon

A Funeral Sermon for John Gould · Sermon

p. 1A FUNERAL SERMON ON

PSALM xxxvii. 37.

Mark the Perfect man, and behold the Upright, for the end of that man is Peace.

A Little before Iſrael (after their long Wilderneſs-Pilgrimage) were to paſs over Jordan, Moſes, that eminent Servant of the Lord (to whom he had committed the conduct of his People p. 2died; in the laſt Chapter of Deuteronomy, and at the 8th. ver. the Children of Iſrael wept and mourned for him 30. days; and rather than he ſhould want a Funeral Sermon, the Great God (with reverence be it ſpoken) became the Preacher himſelf; Joſhua 1.2. ſaying, Moſes my Servant is dead.

This day (you all know) there is a Great Man fallen among us, and what Terrible waters of Jordan we muſt paſs through, who can tell? He is taken away in the fullneſs of his ſtrength, and in the day of his uſefulneſs and activity; your bitter mourning, ſad countenances, and weeping eyes, proclaim your ſad and ſerious Reſentment; and whiles we are grieving here upon Earth, that we have loſt the Company p. 3of ſo Excellent a Perſon, and ſo Dear a Friend, we may take an eaſie proſpect, and ſee how the Glorious Angels, and Glorified Spirits rejoyce and ſing together in Heaven, at the approach of his refined Spirit to be of their Society.

Out of that reſpect and honour that I bear to his Name and Memory, and from that Reverence and Holy awe that is due to ſuch a ſad and ſignal Providence of the Almighty, that neither He, nor It, may be ſlighted, or too ſoon forgotten, I have erected this Monument, with this Inſcription, Mark the Perfect Man, behold the Upright, for the end of that man is Peace. As men are wont to preſerve the Memory of their dear Deceaſed p. 4Friends and Relations, by drawing their Pictures as much to the life as they can, that ſo they may have ſome ſhadows by them of their unexpreſſible worth: So I would preſent you with this Character of our departed Friend, wherein if my Pencil fail, the Spirit of God hath done it to the life in this Text, which is both a lively deſcription of this deceaſed Saint, and a full breaſt of living Counſels and Comforts for us his ſurviving Friends, viz. Mark the Perfect man, and behold the Upright, for the end of that man is Peace.

This whole Pſalm is the Golden Key of David, that opens the Cabinet of the hidden myſteries of Providence. There are myſteries in the Works, as well as in the Word of God. The p. 5Pſalmiſt undertakes a Vindication of thoſe unintelligible and aſtoniſhing Diſpenſations of Providence, when the Supream Lord and Governour of the World ſhall ſend Proſperity into the Houſes of the Wicked, and cauſe the Sun-ſhine of outward Mercies to reſt upon their Tabernacles, and crown their Families with an affluence of all temporal Comforts: When his deareſt Saints ſit ſolitary, their Habitations full of darkneſs, their Nights weariſome nights, their Days, days of trouble, and nothing but ſufferings, ſickneſs, and ſorrows attend them to their Grave.

He imparts to us this Heavenly art or skill, how to diſcern and underſtand aright theſe various workings and dealings of God; and that he doth theſe two ways.

p. 6Firſt, by ſhewing us the uſe of that Spiritual Teleſcope (Faith) by which we may perceive and give a right judgment of theſe things, and behold the purpoſe of God through his Providence, and be able to reconcile Providences and Promiſes when they ſeem moſt contrary, and in the Saints moſt cloudy and darkeſt day of trouble, ſee the bright ſide of the Cloud, and apprehend the Sun-ſhine of Divine favour upon their Spirits, and that when he gives the Wicked their hearts deſire, at the ſame time he ſends leanneſs into their ſouls.

Secondly: By directing us to judge of men, not ſo much by what they have of Viſibles, or things ſeen, as what they have of Inviſibles, or things not ſeen, nor by what they have of this p. 7World in their preſent poſſeſſion, as by what they have of another World in futurition, nor by what they are, but what they ſhall be; not according to the occurrences of Life, but their happineſs in Death, which he thus demonſtrates from his own obſervation and experience in the Text and context.

In the 35. v. of this Pſalm, he ſhews us the Wicked in all their pomp and grandeur; I have ſeen the Wicked in great power, and ſpreading himſelf as a green Bay tree, or as in the Margin, a green Tree that groweth in his own Soil: And what is this goodly ſhew? in the 36. verſe he ſaith, Yet he paſſeth away, and loe, he was not; yea, I ſought him, but he could not be found. And why could he ſee no more of him? He gives a reaſon in the 38. verſe, The p. 8Tranſgreſſors ſhall be deſtroyed together, the end of the Wicked ſhall be cut off.

But is it ſo with the Saints? No: Though they be like a dry Tree, yet mark the Perfect man, trace him through all the troubles of life, Behold the Upright, for the end of that man is Peace.

The Text is a deſcription of the Life and Death of a Pious man.

Firſt his Life; that is Perfect and Upright.

Secondly, his Death; and that is Peace: The concluſion ariſes out of the Premiſes.

Mark the Perfect man, and behold the Upright, &c.

From the doubling of the terms, we may learn theſe three things, as intended thereby.

Firſt, to mark him with a curious eye of obſervation, and ſerious conſideration; to mark p. 9how he carries it toward God, & towards man; how he is at home and abroad; how he deports himſelf in every condition of Life; mark him exactly in all his Natural, Civil, and Spiritual actions; obſerve him Inſide and Outſide; the more you know him, the better you will love him; and the better you love him, the more you will look upon him: Behold his Life, and if there be no comlineſs in the outward appearance, yet there is comfort enough in his Death. The end of that Man is Peace. Even Balaam did wiſh, Oh that I might die the death of the Righteous, that my latter end may be like his.

Secondly; Mark him, and behold him with an eye of imitation; let the Upright man be the Copy, after which you write: p. 10Though we cannot ſafely follow Man in all things, becauſe the beſt Lights out of Heaven are but Moon-lights at beſt, and have their blemiſhes, yet we may ſafely follow them in their Uprightneſs; and 'tis our duty to follow them, as they are followers of Chriſt Jeſus, eſpecially in theſe three Specimens of their Uprightneſs.

Firſt, the Purity and Singleneſs of their heart, having the teſtimony of a good Conſcience, that there is no way of Wickedneſs in them; but they are like the followers of the Lamb, in Rev. 14.5. In whoſe mouth was found no Guile, for they are without fault before the Throne of God.

Secondly, in the Beauty and Purity of a ſpotleſs life, whoſe Converſation as well as Conſcience is without ſpot and p. 11blame, abſtaining from all appearance of evil, according to that Exhortation in Phil. 2.15. That ye may be blameleſs and harmleſs, the Sons of God without rebuke, in the midſt of a crooked and perverſe Nation, among whom ye ſhine as lights in the World.

Thirdly, In a faithful perſeverance in the ways of God, to the end, as in Prov. 4.25, 26, 27. Let thine eyes look right on, and let thine eye-lids look ſtraight before thee: Ponder the path of thy feet, and let all thy ways be eſtabliſhed: Turn not to the right hand, nor to the left; which implies theſe two things eſpecially;

Firſt, That there muſt be no decays nor faintings in the way, and work of Holineſs, but a continual increaſe, as in Prov. 4.18. The path of the Juſt is as the ſhining light, that ſhineth more and p. 12more unto the perfect day; leſt it be with us, as it was charged upon Epheſus, as in Rev. 2.4. Nevertheleſs I have ſomewhat againſt thee, becauſe thou haſt left thy firſt love: As ſome underſtand, ſhe had left Chriſt, who was the Object of her love; or as others, She left that degree and meaſure of love, wherewith ſhe at firſt loved him. We muſt not only keep up the ſame heat of love, and heighth of affections to Chriſt, but love to Chriſt, being a Divine fire, muſt increaſe more and more, till the Soul aſcend in a holy flame into his Boſom.

Secondly, There muſt be no diverſion, or turning from the ways of God, neither to the right hand, nor to the left, (i. e.) either to avoid the frowns on the one hand, or to enjoy the ſmiles p. 13of the world on the other hand: Or elſe

Firſt, Not turn to the right hand by any exceſſes, or doing more than God hath commanded; for God will ſay to men …hat do ſo, Who hath required theſe things at your hands? Or charge us as he did the People, Jer. 7.81. That they did that which came not into his heart: Their hearts can never be right with God, that is only right in their own eyes.

Secondly, Turn not to the left hand, by any defects or neglect of what God hath commanded, but go ſtraight on, as the Kine that carried the Ark, 1 Sam. 6.12. They went ſtraight on, and turned not as they went. Let it be your aim to be thorow-pac'd in Religion; throughout with God, that though you cannot do all p. 14the good, and ſhun all the evil you would, yet you may be able to ſay, as in Pſal. 18.21. I have kept the ways of the Lord, and have not wickedly departed from my God; and in the ſhutting up o… our days, appeal with good Hezekiah, Iſa. 38.3. Remember now O Lord, I beſeech thee, how I have walked before thee in truth, and with a perfect heart.

Thirdly, It implies, To behold the Upright man, till he comes to the Grave; Mark the Perfect man, obſerve his Life, behold him till ye ſee his latter end, till ye ſee how he comes off the Stage; the end of that man is to be conſidered, as well as his beginning; ſee him in Life, ſee him in Death. Death is ſaid to be a mans End in ſeveral reſpects.

p. 151. As it puts an end to all the actions of his life, when death appears, it ſhuts the Windows, binds up or breaks the Working-inſtruments, Eccleſ. 9.10. Solomon tells us, Whatſoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wiſdom in the grave, whither thou goeſt.

2. 'Tis the end of man, becauſe it brings man to the end of his Journey; therefore when man dyeth, he is ſaid to go to his Long home, Eccleſ. 12.5. the Grave is ſaid to be his Long home, not his laſt home, for the body muſt not lodge there for ever; nor is it ſaid to be his long home, becauſe he is long going thither, for many times we ſtep from the Womb into the Tomb, or in the midſt of our days, drop into the Grave; but 'tis called p. 16our Long home, becauſe of our long ſtay there.

3. Death is called the end of man, becauſe it puts an end to all the troubles, temptations, fears, and pains of life; it is the Out-let of all Miſery, and the In-let to all Happineſs. When Death cometh to put an end to the days of the Upright, he then begins his Triumphs, and may go away with Colours flying, and Trumpets ſounding, O Death, where is thy Sting? O Grave, where is thy Victory?

From the whole, Obſerv.I ſhall give you this Doctrinal point; That

He that is Perfect and Upright in his Life, ſhall certainly have Peace in his Death.

When the Queſtion is asked, Who ſhall be admitted into the Mount Zion below, or enter into the new Jeruſalem above? p. 17the Anſwer from Heaven is, Pſal. 15.1, 2. as you may ſee, Lord, who ſhall abide in thy Tabernacle? Who ſhall dwell in thy holy Hill? He that walketh Uprightly, and worketh Righteouſneſs, and ſpeaketh the Truth in his heart.

That great Goſpel-promiſe, Iſa. 26.2, 3. Open ye the Gates, that the Righteous Nation, which keepeth the Truth, may enter in. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee. It is alſo promiſed in Iſa. 57.1, 2. The Righteous periſheth, and no man laies 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.

In opening and confirming this Doctrine, I ſhall ſhew you three things,

p. 18Firſt, What is meant by theſe terms, Perfect, and Upright, as they are underſtood ſometimes in the ſame, and ſometimes in a different ſenſe; ſometimes they are taken Conjunctim, and as Synonymous, ſignifying one and the ſame thing; and ſometimes diviſim, ſeverally.

Firſt, As they are taken diviſim, ſo the word Perfect here, ſeems to relate to the Upright mans Inſide, and to the pure frame of his heart eſpecially, and the regular motions of all the faculties of the ſoul: In this ſenſe it is taken chiefly in that command of God to Abraham, Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect: And in that holy Profeſſion of David, Pſal. 101.2. I will walk in the mid'ſt of my Houſe with a perfect heart. There are two other reſpects p. 19alſo, in which men are ſaid to be perfect.

Firſt, In reſpect of their Juſtification by the compleat Righteouſneſs of Chriſt, every true Believer in this reſpect may be ſaid to be Perfect, having all his imperfections covered, and done away by him, whoſe Name is the Lord our Righteouſneſs: As in Heb. 10.14. For by one offering, he hath perfected for ever them that are ſanctified.

Secondly, Men may be ſaid to be Perfect with reſpect unto their Sanctification, though the work it ſelf be yet Imperfect.

Firſt, In reſpect of the Spirit of God, the Author of that Glorious work, who will certainly perfect what he hath begun, according to that Prayer of the Apoſtle, 1 Theſ. 5.23. And the very God of peace ſanctifie you wholly; p. 20and I pray God your whole ſpirit, and ſoul, and body be preſerved blameleſs, unto the coming of our Lord Jeſus Chriſt.

Secondly, In reſpect of the work it ſelf, which is a tendency unto perfection, a direct tendency to the future perfect ſtate of Saints in Glory: Where ever it is begun, the gracious heart is always breathing, longing, and working in continual motion towards that perfection; and content with no ſtate, meaſures, or degrees ſhort of it: As we may ſee in that Bleſſed Apoſtle Paul, Phil. 3.13, 14, 15. Brethren, I count not my ſelf to have apprehended; but this one thing I do, forgetting thoſe things which are behind, and reaching forth unto thoſe things which are before, I preſs toward the mark, for the prize of the high calling of God in Chriſt Jeſus. p. 21Let us therefore, as many as be Perfect, be thus minded.

Secondly, When theſe terms are ſeverally underſtood, this word Upright ſeems more ſpecially to relate to the regularity of a mans outward deportment, in a juſt, exact, and holy Converſation, according to the rules of Righteouſneſs, preſcribed in that Royal Law, the glorious Goſpel of Jeſus Chriſt, when he is holy in all manner of Converſation, without Deceit and Guile, in all his commerce and dealing with men, both in Commutative and Diſtributive Juſtice, in his private and publick capacity.

They that Defraud and Cheat, and deal Unjuſtly with their Brother, are ſtrangers to Uprightneſs, the Shame and Reproach of their Holy profeſſion.

p. 22Thirdly, Here in this place (I conceive) both Perfect and Upright ſignifie the ſame thing, and are exegetical, as if one Epithete had been too little to expreſs the worth of ſuch an excellent and incomparable Perſon. That you may ſee the excellency of that perfect Man,

Firſt, we will hear what the Scripture ſaith of him; not to ſay any thing of Noah, Lot, Job, and others, who were perfect and upright in their Generation, who were the glory of the places and days in which they lived, Gen. 25.27. there is a deſcription of the Righteous and the Wicked, the Perfect and the Profane, as Learned Authors obſerve: Eſau was a cunning Hunter, a Man of the Field; and Jacob was a plain Man, dwelling in Tents: Eſau was p. 23like Nimrod, a mighty Hunter before the Lord, like the Hectors of our times, a man of a rugged, ranting ſpirit: But Jacob was Iſh Tam, a plain Man, ſine fuco, & fallaciâ, without Welt or Guard, as we are wont to ſay; non acutus ad fallendum, not cunning to deceive, though once he did ſupplant his Brother, which was more his Mothers contrivance, than his own; and another time which was more his Brothers folly, than his own fraud: There is ſo much excellency in a Perfect and Upright man, that the Lord commands Moſes, Exod. 28.30. Thou ſhalt put on the Breaſt-plate of Judgment, the Urim and the Thummim, and they ſhall be upon Aarons heart, when he goeth in before the Lord: And Aaron ſhall bear the Judgment of the Children of Iſrael upon his p. 24heart before the Lord continually. That the words Urim and Thummim were ingraven on the pretious Stones of the Breaſt-plate, is agreed upon by the moſt; and ſome are of opinion, that they were done by the Finger of God himſelf: Urim ſignifieth Lights; Thummim, which comes from the ſame root, with that word, by which Jacob was expreſſed, is rendered Perfections, both in the Plural number; to imply, that abundance of Knowledge, and Holineſs that ſhould be in the Prieſts of the Lord. Uprightneſs, (i. e.) upright towards God, and upright towards Man, and to teach the Spiritual Prieſts of God, if they will enter into the Holy of Holies, and ask Counſel of God, they muſt have this Urim and Thummim, this light of Knowledge and Perfection. Uprightneſs p. 25is called Perfection, becauſe the perfection of a Saint is his uprightneſs.

I ſhall now give you a few Lines or Characters of a Perfect and Upright man, and you will eaſily obſerve how they ſuit both the Original and the Copy, (this worthy Friend, and precious Saint, for whoſe ſake they were drawn.)

Firſt, A Perfect and Upright man is one, of a ſound and ſingle heart: A ſingle-hearted Chriſtian, his heart is never more divided in him, than when he cannot keep his heart undivided from God; he is inſide and outſide the ſame; he profeſſes the true God to be his God, and is like the God whom he doth profeſs; he owns the truth, and is like the truth which he owns, which is ſaid to be p. 26Una, ſemper ſui ſimilis, his tongue is always the Index of his heart, and his heart doth never give his tongue the lie: As they that ſearch into the Veins of the Earth for Silver and Gold, the deeper they dig (they ſay) the purer is the Ore: The more you know of his heart, and the more you ſee him in his private Chamber, and ſecret Cloſet, the more pure, and the more refined will you obſerve him to be; he may indeed (as a Man) have ſome blemiſhes in his face, but his heart in the mean time, cries out with the Apoſtle, Rom. 7.15. That which I do, I allow not; for what I would, that do I not; but what I hate, that do I.

He dares not indeed come to be weighed in the Ballance with a God of infinite Holineſs, yet is content, and humbly deſires to p. 27be tried by the Touch-ſtone of the Spirit of the Holy God: As in Pſal. 139.23, 24. Search one, O God, and know my heart; try me, and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting.

Secondly, He is One, all whoſe motions are guided and directed by the will of God, to which he is ſo fixed, that nothing can make him warp from it: As they ſaid of Fabritius amongſt the Heathens, That he was ſo true to his principles, that it was as eaſie to perſuade the Sun from his Ecliptick Line, as to hope that he ſhould leave them. So this Perfect and Upright Saint regards not Traditions and Opinions of Men, without God, but exactly obſerves his Sacred and Divine Precepts. p. 28And when he ſees how ſome men loſe themſelves by leaving the Word; as a wiſe Pilot, he Steers his courſe by Card and Compaſs, having Oculos ad Coelum, Manus ad Clavum, his eye to the Star, and his hand to the Helm; and as the Pin of a wellſet Dial caſts ſhadow according to the Suns motion, ſo he moves according to the conduct and direction of the Word and Spirit; that he may be according to the Apoſtles exhortation, 1 Phil. 27. Only let your Converſation be as it becometh the Goſpel of Chriſt.

Thirdly, A Perfect and Upright man is one, whoſe thoughts, words, and actions, do all tend to, and terminate in the Glory and Honour of God; as in 1 Cor. 10.13. Whether therefore ye eat or drink, or whatſoever ye do, do all p. 29…o the glory of God. As in the well-diſciplin'd Army of Iſrael, …he Ark of God was always car…ied in the midſt of the Hoſt: So in all the well-order'd affairs of his life, the Honour of God …s ſtill in the midſt of all his …houghts, he knoweth that he …s not his own: as in 1 Cor. 6.…0. But is bought with a price, …herefore muſt glorifie God in body, and in ſpirit, which are Gods.

Fourthly, The Perfect and Upright man is One, who is the ſame at all times, in all companies and conditions.

Firſt, at all times: In the time of the Goſpels proſperity, he leads the Van in all the duties of Religious Worſhip: In the time of Religions Wane, he is Religions Champion: In days of the greateſt Defection, he keeps himſelf from the pollution p. 30of the times; like Noah in Gen. 6.9. When all fleſh had corrupted their way, he had this teſtimony, Noah was a juſt man, an… perfect in his generation, and Noah walked with God. He is another Nehemiah, Baruch, Jeremiah, o… Ebedmelech, or one of thoſe few names in Sardis.

Secondly, In all Companie… he is the ſame: He remembers he is one of Gods Witneſſes, and therefore out of a meal-mouth'd baſeneſs will not betray the truth.

Thirdly, He is the ſame in every condition, Rich, or Poor, he is foreign, Homo quadratus, a ſquare man; caſt him where you will, what ever he loſe, he will not make Shipwrack of Faith and a good Conſcience.

Secondly, I muſt ſhew you what Peace that is, which is p. 31the end of a Perfect and Upright man.

Firſt, what it is not: Secondly, what it is.

Firſt, It is not meant that they ſhall have no pains in their Death; for ſometimes they that have the moſt inward purity and peace, have the moſt outward pain; and they that have no purity nor peace within, have little or no pain without; but they go off (as they are wont to ſay) like Lambs, that were filthy Swine and cruel Lions in their Lives. Theſe things the Lord doth variouſly diſpenſe, as ſeems beſt in his own Wiſdom, and moſt for his own Glory, Pſal. 73.4. It is ſaid of the Wicked, There are no bands in their death, but their ſtrength is firm, and ſo ſail ſmoothly to their Eternal torment.

p. 32Secondly, Neither is this the Peace here meant, which is mentioned in Luk. 11.21. When a ſtrong man armed keepeth his Palace, his good are in peace: That is, the peace of the Wicked ariſing from the Devils poſſeſſion of their hearts, or from their carnal ſecurity; not that their caſe is good, but they ſee not their own danger, and think all is well: either

1. From a blind Conſcience that cannot ſee; or,

2. From a brib'd Conſcience (by ſome formal duties, or good works) which muſt not ſee; or,

3. From a ſleepy Conſcience that cannot foreſee; or,

4. From a ſeared Conſcience that will not ſee.

But by Peace here is meant, all Good, the higheſt Good, p. 33Joy, Reſt, and Glory; as in that Prayer of the Apoſtle, Rom. 15.13. Now the God of hope, (the God that worketh hope in you, the God who is the object of your hope) fill you with all joy and peace in believing; a peace that is founded in Faith, perfected in Viſion, of which the Saints have ſome fore-taſts in this life, the fulneſs in the life to come, when they ſhall enter into peace, a true, ſpiritual, internal, and eternal peace; a peace ariſing from ſatisfaction; the Lord Jeſus Chriſt having born the Wrath, and ſatisfi'd the Juſtice of God, that they may have full peace: Therefore in Joh. 14.2. it is called his peace: Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you: Let not your heart be troubled, neither let it be afraid.

p. 34Secondly, This Peace is the fruit of Victory, the abſolute Conqueſt of Jeſus Chriſt over Principalities and Powers, and triumph over the world, Joh. 16.33. Theſe things I have ſpoken unto you, that in me ye might have Peace: In the World ye ſhall have Tribulation; but be of good chear, I have overcome the World.

Thirdly, It is a peace that ſprings up from Purity and Sanctification; the heart being purged, the Conſcience refined, the Soul is full of peace within, by the help of the teſtimony of a good Conſcience, goeth triumphant into his Eternal reſt.

Thirdly, Reason Reaſons. I ſhall give you ſome grounds or Reaſons why they that are Perfect and Upright in their life, ſhall certainly have peace in their death.

Reason 1 Reaſ. 1. Becauſe the God of peace p. 35hath an infinite, intimate and everlaſting love for his upright ones, he loves them and they love him above all the world, Cant. i. 4. We will be glad, and rejoice in thee, we will remember thy love more than wine: the upright love thee. And he loves them as in Pſal. xi. 7. The righteous Lord loveth righteouſneſs, his countenance doth behold the upright. He bids us behold the upright, yea he beholds them with delight himſelf. And in Pſalm iv. 3. He hath ſet apart him that is godly for himſelf, he hath made a Covenant with them, a Covenant of Peace, and becauſe he loves them, he will lodge them in his Boſom. Though Death can break the Knot of all human love and friendſhip, yet it can never looſen the Bond of Divine Love; as the Apoſtle ſays in p. 36Rom. viii. 37, 38. Nay, in all theſe things we are more than Conquerors, through him that loved us. For I am perſuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things preſent, nor things to come. Nor heigth, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord.

Secondly, Reason 2 Reaſ. 2. Becauſe he hath proclaimed and promiſed Peace, Reſt and Glory to ſuch, Iſa. lvii. 2. He ſhall enter into peace: they ſhall reſt in their beds, each one walking in his uprightneſs. And Rev. xiv. 13. And I heard a voice from Heaven, ſaying unto me, Write, Bleſſed are the dead which die in the Lord, from henceforth, yea, ſaith the Spirit, that they may reſt from their labours, and their works do follow them. And Pſalm lxxxiv. 11. The Lord God is a Sun and Shield: the p. 37Lord will give Grace and Glory: no good thing will be withhold from them that walk uprightly: His time of Life is his time of War, at the inſtant of Death the Warfare is ended, and everlaſting peace proclaimed, his life is his Seedtime, his end is the beginning of Harveſt, a full Harveſt of peace and joy. Pſalm xcvii. 11. Light is ſown for the Righteous, and gladneſs for the Upright in heart. When the body and ſoul of the Upright do part aſunder, the body betakes it ſelf to reſt in the Grave, the ſoul flies into the regions of peace, in the Divine Preſence.

Thirdly, Reason 3 Reaſ. 3. Becauſe God is righteous, and he will recompence his Saints, 2 Theſſ. i. 6, 7. It is a righteous thing with God, to recompence tribulation to them that trouble you. And to you that are troubled, p. 38reſt with us. And thus you ſhall ſee Chriſt leading them into a land of peace, Rev. vii. 14, 15, 16, 17. Theſe are they which came out of great tribulation, and have waſhed their robes, and made them white in the bloud of the Lamb. Therefore are they before the throne of God, and ſerve him day and night in his Temple: and he that ſitteth on the throne ſhall dwell among them. They ſhall hunger no more, neither thirſt any more, neither ſhall the Sun light on them, nor any heat. For the Lamb which is in the midſt of the throne, ſhall feed them and ſhall lead them unto living fountains of waters: and God ſhall wipe away all tears from their eyes. It is great trouble that Saints undergo, and a hard matter for a man to maintain his integrity amidſt ſo many ſnares, frowns and flatteries of the world. This is their p. 39great comfort and encouragement, and ſhall be their reward, to inherit peace at the laſt. As Lamech ſaid, Gen. v. 29. When the Lord gave him his Son Noah, whoſe name ſignifies Reſt, and whoſe perſon was a type of Chriſt, This ſame ſhall comfort us concerning our work, and toil of our hands, becauſe of the ground which the Lord hath curſed. Which the Apoſtle alſo intimates, 1 Cor. xv. 19. If in this life only we have hope in Chriſt, we are of all men moſt miſerable. Implying,

1. That Saints are not altogether hopeleſs in this life.

2. That all their hope is not here.

Fourthly, Reason 4 Reaſ. 4. Becauſe when a Perfect and Upright man dieth, he is gone out of the reach of all thoſe things that might annoy his peace, where the wicked ceaſe p. 40from troubling, and the weary be at reſt, Job. iii 17. and are wafted over into Emmanuel's Land, where they have all thoſe glorious enjoyments in which they ſhall eternally acquieſce.

1. He is totally freed from all evil, ſin cannot be there, Rev. 21.27. And there ſhall in no wiſe enter into it any thing that defileth. Here he is full of complaints, Rom. 7.24. O wretched man that I am, who ſhall deliver me from the body of this death? But when he dies, he ſings this Epinikion, I thank God through Jeſus Chriſt our Lord.

2. When the Perfect and Upright man dies, he and his Portion, and Inheritance are brought together; the Heir is reſtleſs in his expectations, till he comes to the Inheritance; but here the Portion is God himſelf, which the p. 41Saint hath many times with much pleaſure ſurvey'd, and hath had thereof many a delightful proſpect of Faith rejoycing in it, as ſweet, and full, and ſatisfying; and now doth poſſeſs that Inheritance incorruptible, undefiled, and that fadeth not away, reſerved for him in Heaven, 1 Pet. 2.4. and ſhall ever be with the Lord, 1 Theſ. 3.17.

3. He comes to enjoy his Beloved in Glory, of whom he ſaid, when he ſaw him by Faith, Cant. 5.10. My Beloved is white and ruddy, the chiefeſt among ten thouſands; and in the 16. verſe, Yea, he is altogether lovely: What will he ſay when he ſhall ſee him, and be with him in his higheſt Exaltations in Glory?

4. All his Graces ſhall be then compleated, and there ſhall be no more place for deſire, for he p. 42ſhall ſit down at that Fountainhead, where is fulneſs of joy, and pleaſures for evermore.

Verse 1 Ʋſe. Informs, that if the Perfect and Upright mans end be Peace, then his life is full of trouble; he hath trouble within, and trouble without, as the Apoſtle ſays of himſelf, 2 Cor. 7.5. That he had no reſt in the fleſh, but was troubled on every ſide; without were fightings, within were fears. Saints in this life, ſail (as it were) upon a Sea of glaſs, mingled with fire, the Perſecutions of men, the Buffetings of Satan, the Law in their Members, make their preſent ſtate unquiet. How did he deal with that holy and upright Man Job? read the Hiſtory of his Patience, and you ſhall ſee: If the Devil be at any time ſilent, the World will make an out-cry: If the p. 43World with-hold its rage for a little ſpace, the Devil will invade their ſpirits.

It is ſaid of him, that when he accoſted the Lord Jeſus Chriſt himſelf, and had ſpent all his Arrows againſt him, Luk. 4.13. When the Devil had ended all the temptation, he departed from him for a ſeaſon. If he left him but for a little while, in whom he could find nothing to faſten one temptation upon, as Chriſt ſays in John 14.30. The Prince of this world cometh, and hath nothing in me: Will he ever leave his Saints, who have too much matter in them for his temptations to work upon? He will not ſuffer them to be a moment quiet.

1. He is continually ſtriving againſt the very Being of Grace; this Abaddon would utterly p. 44deſtroy it, and maintains a War againſt it; the Fleſh luſting againſt the Spirit, but that greater is he that is in us, than he that is in the world.

2. He is diſturbing the exerciſe of Grace, his poſture you ſhall ſee in Zach. 3.1. And he ſhewed me Joſhua the High Prieſt ſtanding before the Angel of the Lord, and Satan ſtanding at his right hand, to reſiſt him. I have often thought in my ſolemn retirements, of Anſelms Bird, faſtned to a ſtone by a thread, often ſtriving to flie up, but the weight of the ſtone, as often pull'd him down again: A true Emblem of a gratious Soul, who many times endeavours to get up into the Divine Preſence, but as oft as he attempts it, the Devil is at hand, to hinder and pluck him down again.

p. 45Verse 2 Ʋſe 2. If the Perfect and Upright mans end ſhall be Peace, then the days of the Upright man ſhall have an end, the Pſalmiſt ſays, Pſal. 39.5, 6. Verily, every man at his beſt ſtate is altogether Vanity: Surely every man walketh in a vain ſhew: There is an Emphaſis in every word, Man is Vanity; every man is Vanity; every man at his beſt ſtate is Vanity; he is altogether Vanity; verily it is a certain truth, ſurely every man walks in a vain ſhew, his life is but the ſhew or ſhadow of a life: That Sentence is unto all, Duſt thou art, and unto Duſt ſhalt thou return; and there is no exemption from that general Statute-law, Heb. 9.27. It is appointed to all men once to die, and after death, the judgment. Heretofore to the Fathers of old, their Lives were like a long Summers day; but p. 46as ſin at firſt brought in death, ſo as ſin multiplied, it ſhortned mens days; and now our Lives are like a Winters day in all reſpects, cold, cloudy, dark, and ſhort, 'tis no ſooner Morning, but the Night approacheth, Jer. 6.4. I may allude to that place, The day goeth away, the ſhadows of the Evening are ſtretched out.

Two things may be deduced from hence.

Firſt, Here is comfort for the Perfect and Upright man, though his life be trouble, yet his end will come and bring him peace; the great Devourer, the Grave, that ſwallows up others, ſhall give him meat; and the ſtrong Lion (Death) that feeds on others, ſhall yield him ſweetneſs: When Abraham had fought hard, till the going down of the Sun, and reſcued Lot, that was p. 47taken Captive, Melchizedeck met him with Bread and Wine for his refreſhment, who was King of the City of Peace: So when the upright Saint hath been in his hot diſputes, to deliver his ſoul from his Spiritual Enemies, our Melchizedeck, the Lord Jeſus Chriſt, will refreſh him with Bread and Wine; for his Fleſh is Meat indeed, and his Blood is Drink indeed; and will lead him into the City of Salem, a Land of Peace, as the Apoſtle, 2 Tim. 4.7, 8. I have fought a good fight, I have finiſh'd my courſe, I have kept the Faith; henceforth there is laid up for me a Crown of Righteouſneſs, which the Lord, the Righteous Judge, ſhall give me at that day; and after many a terrible ſhock, and dangerous ſtorm, the perfect and upright Saint (through the wiſe conduct of p. 48his Pilot) ſhall arrive ſafely at his deſired Port of peace; For there remaineth a reſt to the People of God, Heb. 4.9.

Secondly, If the Perfect and Upright man doth die, then here is matter of ſerious conſideration and lamentation for the living; the life of Saints is to be deſired, and their death to be lamented, unleſs we will incur that cenſure, Iſa. 57.1. The Righteous periſheth, 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.

1. Conſider what reſentment the people of God had of old of the death of the Saints; how they mourned and wept for them, when they left their Society; Jacob died, and Iſrael wept; Moſes died, and all the p. 49People mourned for him thirty days; and when Stephen died, Act. 8.2. Devout men carried him to his Burial, and made great lamentation over him.

2. Conſider the great uſefulneſs of living Saints, eſpecially in theſe three reſpects:

Firſt, As they are Supports, Props, and Pillars; for ſo they are called, Pſal. 75.3. The Earth and all the Inhabitants thereof are diſſolved, I bear up the Pillars of it: They that take this to be the Pſalm of Aſaph, do underſtand theſe words to be the words of God, that he preſerves and upholds his Saints, which are the Pillars of the Earth. They that take the Pſalm to be a Pſalm of David for Aſaph, do underſtand them as the words of David, that he would countenance and encourage the people of God, who p. 50were the Pillars to uphold a ſhaking Kingdom. If a Moſes be removed out of the gap, what ſhould hinder, why the Judgment ſhould not break in upon the people, Iſa. 1.9. The Prophet tells us that the people acknowledge, Except the Lord of Hoſts had left unto us a very ſmall Remnant, we ſhould have been as Sodom, and we ſhould have been like unto Gomorrah. If God gather up his Jewels, and takes them away, he ſeems to be removing Himſelf, that is a great truth; Iſa. 57.1. Merciful men are taken away from the evil to come; and an old ſaying, many times true, That they are taken away, that evil may come. Thus the Lord is ſaid in Pſal. 78.50. He made a way to his anger: When he had ſecured Lot, he let down the fire upon Sodom, and when he had p. 51Hous'd Noah in the Ark, what could the wicked World expect, but an over-whelming Deluge? Thus they obſerved of old, that the death of eminent Saints, was the forerunner of ſome great Calamity; as that long-liv'd Methuſelah (whoſe name doth ſignifie a Meſſenger of death) died the year before the Flood came upon the whole World. Auguſtine the year before Hippo was Sack'd: Pareus a little before Heidleberg was taken: Luther a little time before the Wars in Germany: Ambroſe a little before the Ruin of Italy. What the taking away of ſo many Worthies of the Lord, eminent Lights in the Church, and excellent Inſtruments, both here and elſewhere, may portend, I cannot tell.

Secondly: Conſider their p. 52uſefulneſs in being examples of Holineſs in the places where God hath ſet them; the examples of Saints are of great uſe in their generation: Juſtin Martyr was Converted by reading the Lives of dead Saints. The examples of Men, whether good or bad, have a mighty influence upon the minds and manners of others. Theodoſius owning Religion, made all his Courtiers to become Religious.

Thirdly: The Lives of Perfect and Upright men are greatly uſeful and deſirable, for their Counſels and Inſtructions to propagate and promote Religion, Prov. 10.21. The Lips of the Righteous feed many: A few words the Woman of Samaria ſpake to the people, brought many to ſeek after Chriſt, John 4.29. How uſeful this our Deceaſed p. 53worthy Friend in all theſe reſpects was, you all know; as a Prop and Pillar to the Family, to the place where he lived; and by his Example and Counſels, that ſcarce any that converſed with him, but was the better for him; let us then lament and cry out with David, Help Lord, for the Godly man ceaſeth, for the Faithful fail from among the Children of men, Pſal. 12.1.

I need not tell you of his eminency in Religion, his Love to Chriſt, his Zeal for the Goſpel, and for the Houſe of God; his free and generous mind to the faithful Miniſters and Members of Jeſus Chriſt, which you know better than I: I ſhall ſay only this of him, He liv'd a pious life, he died full of gracious breathings after God, and is entered into his glorious, never-ending p. 54enjoyments; only my heart moves me to ſend up this affectionate expreſſion after him, which was Davids for his Beloved Jonathan, 2 Sam. 1.26. I am diſtreſſed for thee my Brother Jonathan; very pleaſant haſt thou been unto me.

There be two Uſes of Exhortation:

Firſt; To live the life of the Perfect and Upright man.

Secondly; So to prepare for the Perfect and Upright mans end, that we may have peace.

Firſt: 1. Ʋſe of Exhort.Imitate the Perfect and Upright man, or rather take your meaſure from Heaven; let this be your Ambition, to ſtrive who may write moſt exactly after this Copy, or the Original, Matth. 5.48. Be you perfect, as your Heavenly Father is perfect; ſincere and upright, compleat in p. 55all parts of piety: Be you like him, though you cannot be equal to him.

1 Conſ. The Wiſdom of man is to approve himſelf to God, who judges of men according to the integrity of the heart: Though David had great failings, and foul miſcarryings, yet he hath this remark put on him, that he was a man after Gods own heart; and he is a man after the heart of God, whoſe heart comports with the heart of God, and in whoſe heart God is, who dwells with the Upright in their hearts, as on his little Throne or lower Heaven. He that is every where, per modum veſtigii, is with the Upright, per modum imaginis, they bear his Image; it is no matter if men commend us, who are very free and prodigal of their praiſes, or p. 56what we think of our ſelves; but as the Apoſtle ſays in 2 Cor. 10.18. Not he that commendeth himſelf is approved, but whom the Lord commendeth.

2. Conſ. It's our work to keep our hearts upright, and it is Gods promiſe to give us peace: He that will have the Beatifical Viſion, muſt be pure in heart, Matth. 5.8. Bleſſed are the pure in heart, for they ſhall ſee God; and he that will aſcend to the ſpirits of juſt men made perfect in Heaven, muſt be perfect and upright, and of a refined ſpirit on Earth, Heb. 12.23. There is no comfort like this in a dying hour; to be able to ſay as Hezekiah, Iſa. 38.3. Remember O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight; which made p. 57Paul make it the buſineſs of his life, Act. 24.16. Herein do I exerciſe my ſelf, to have always a Conſcience void of offence toward God and toward men, having a true and firm hope of the Reſurrection; as in v. 15. and that he might have peace at the laſt. It is a remarkable ſtory I have ſometimes read, of an ancient Servant, when Age and Infirmity had thrown him upon his Deathbed, in a kind of ſoliloquy thus he diſcourſeth; I am now a dying man, and am going to the Judge of all the World, What Friend have I to ſtand by me in this day? His Riches, Gold and Silver, Houſes, Lands, tell him they will bear the expence of his Sickneſs, buy his Coffin and Winding-ſheet, &c. His Acquaintants and Relations tell him, they could Weep and Pray for him, and attend him to p. 58the Grave: But his good Conſcience ſays, He would go through Death, and to the Judg with him: O ſays he, This is a Friend indeed, farewell Eſtate, farewell Relations, I and my good Conſcience will go together.

3. Conſ. Without a perfect and upright heart all your Profeſſion is but one continued act of provocation; your duties, like the Beauty-ſpots (as they call them) upon their painted faces, they account them their Beauty, but they are their Deformity; and ſuch are all Religious duties without a perfect heart.

This Integrity and Uprightneſs is the Golden thread that muſt run through all the actions of our life. An Hypocrit may do as much or more than others, but a perfect man (though he may not do ſo much) yet he p. 59does better than others: The Devil may put on Samuels Mantle, but that cannot change his nature, he is the Devil ſtill. The Apoſtle tells us, That out of the dregs of time, both the Gloworm-Formaliſt, and ſuch like Vermin ſhould ariſe, 2 Tim. 3.1. to the 10. v.

4. Conſ. Mark and conſider the end of the Partial, Formal, and Hypocritical Profeſſors, like Comets that blaze for a time, yet go off with an ill ſavour; ſo the hope of the Hypocrit fails; or, as the New Moon that ſhines briskly and clearly at firſt, until it come to the Wane, and then leaves the World under an univerſal darkneſs. They are hated of God and Man; of God, becauſe they be not as they ſeem to be; of Men, becauſe they ſeem to be what they are not; and at laſt, Iſa. 33.14. The Sinners p. 60in Zion are afraid, fearfulneſs hath ſuprized the Hypocrite; who among us ſhall dwell with the devouring fire? who among us ſhall dwell with everlaſting burnings?Direct.

1. If you would be Perfect and Upright in your lives;

Firſt: Look to your heart at all times, which is the ſeat of affections, & the fountain of actions:

1. And eſpecially; In your Spiritual duties obſerve how the Upright man carries it with God, let your heart and God be together in all your duties: If your heart be perfect in duty, there will be peace in the duty; but the prayers of the Wicked are abomination; and in Pſal. 66.18. If I regard Iniquity in my heart, the Lord will not hear me.

2. In your civil commerce, take heed to your ſpirit, that you may be Perfect, Juſt, and Righteous p. 61in all your dealings; ſhall Religion ſuffer among them that ſeem to love, and own it? Shall Piety be accounted a piece of Pageantry? and Profeſſion be eſteemed no better than a Religious Cheat by the world, through your unjuſt practices? and ſo Religion have cauſe to ſay under all her Reproaches, Theſe be the wounds that I have received in the Houſe of my Friends.

To Lie, Diſſemble, violate Faith, to break Promiſe, and to break in Trade, with deſign to defraud others, and raiſe their own Families; ſhut up Shops to ſhut out Creditors from their juſt dues, is become a moſt prodigious practice, a common and Epidemical ſin both in City and Country, the more is the pity, if any ſuch be concern'd that ſhould have a better regard to p. 62the honour of Religion. He that will be a compleat Chriſtian, muſt obſerve Second-table-duties as well as Firſt-table-duties, leſt the World ſay of us, that we are like Gods in our Meetings, and Devils in the Market; Saints at Church, and Cheats in the Shop and on the Exchange. Theſe looſe and unjuſt dealings of Profeſſors, are the things that hurry the World into Atheiſm; this is one of thoſe great Evils of our times, that makes God angry, and Men Atheiſts.

2. Direct.Principle your hearts with a true love to, and fear of God.

1. A true love to God, and then you will ſerve God for God; not as poor Tenants ſerve their Rich Landlords, out of force, or ſervile fear; or as Lactantius ſaid of the Graecians, That they did worſhip their p. 63Gods, alios, ne noceant; alios, ut proſint, their black Devils or miſchievous Gods, that they might not hurt them, as well as their white Devils, or more favourable gods, that they might receive good from them.

2. With a true fear of God, without which we can never be true to God or Man: As Conſtantius once tried his Courtiers, when he publickly declared that thoſe of them that would not forſake Chriſtianity, and the Worſhip of the true God, and turn to the Idol-worſhip, ſhould be Baniſh'd his Court; and when he found that many for Court-honours forſook their Religion, he diſcarded them, and entertain'd thoſe only that did adhere to the true God; ſaying, They that will not be true to God, will never be true to Man.

p. 643. Let Love and Fear go together; Love will make us ſerve God willingly, and true Fear will make us perform our duty to God and Man faithfully. Let theſe two be as Aaron and Hur, that held up Moſes hands ſteddy, to keep our hearts ſtedfaſt and upright with God.

Thirdly: Direct.Remember the Eye of the Lord is upon all your ways, a, Deus videt, Angeli teſtantur; God beholds, and his Angels bear witneſs, is enough to make any man cautelous and upright in his walking. He ſees us, whoſe Eys are ten-thouſand times brighter than the Sun; in Heb. 4.13. Neither is there any Creature that is not manifeſt in his ſight; but all things are naked, and opened unto the eyes of him, with whom we have to do, Pſal. 11.4. The Lord is in his holy Temple; i… p. 65Lords Throne is in Heaven; his eyes behold, his eye-lids try the Children of men, as a Judge who tries the cauſe and matter by the ear, and obſerves by his eye the Malefactors countenance. I have often told you, and now tell you again, Man may deceive Men, but he cannot deceive God, 1 King. 22.34. Though Ahab diſguis'd himſelf, and girt on his Harneſs never ſo cloſe, yet could he not keep off the fatal …: So, though the Hypocrite diſguiſe himſelf, he cannot hide from the eyes of God, nor eſcape his Righteous hand.

Laſtly: Mind ſeriouſly Death, 4 Direct.and Judgment to come Jeroms, Sive edo, &c. Semper vox illa terribilis ſonat in auribus meis, Surgite mortui & venite ad judicium: Riſe ye Dead, and come to Judgment; would be a dreadful and p. 66awaking peal in the Ears of all ſleepy and careleſs Sinners, 2 Cor. 5.10. For we muſt all appear before the Judgment Seat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad; and in Eccleſ. 12.14. For God ſhall bring every work into judgment, with every ſecret thing, whether it be good, or whether it be evil. When Death comes, it draws aſide the Curtain, then all your falſe and vain pretences will be expoſed to publick view. Death plucks off the Sinners Vizor, and unmasks the Hypocrit; and then, though he lived in honour and eſteem in the world, comes off the Stage, like a Fool, and dies with ſhame.

The ſecond Uſe of Exhortation is to prepare for the Perfect and Upright mans end; 2 Ʋſe of Exhort.there p. 67muſt be an habitual and actual preparation.

Firſt conſider, 1 Conſid.no man knows how ſoon he may die, Death is a ſlie and impartial Meſſenger, who is deaf to all intreaties and arguments, and cannot be bribed; 'tis not greatneſs, nor goodneſs, nor youth, nor age, nor riches, nor intereſt can ſuperſede it; wherefore, as Chriſt ſaith, Luk. 12.35, 36. Let your loins be girded about you, and your lights burning, and ye your ſelves like unto men that wait for their Lord. If Death delay its coming, it is the Bridegrooms favour that the Bride may make her ſelf ready. But when God cuts down the ſound and fruitful Trees, that are all ſpine, 'tis a wonder he ſpares the rotten, unſound, and barren Trees, that cumber the ground. There be three things, p. 68one of which we ſhall never eſcape.

Firſt, There be ſudden, unſeen Occurrences or Providences of God, by which men are taken off, and of theſe they ſay, Caſus nunciat mortem latentem; theſe accidental ſtrokes of providence do ſhew us that death lies in ambuſh: Some men die at Land, ſometimes at Sea, ſometimes they go forth well in the Morning, and in a moment are dead.

Secondly, There be Sickneſſes and Diſeaſes, of which they ſay Morbus nunciat mortem appropinquantem; every pain and diſtemper in the body, is a real warning of deaths approach; if we ſhould eſcape both theſe, there is▪

Thirdly, That which will certainly take men off (Old age) of which 'tis ſaid, Senectus nuncia… p. 69mortem praeſentem; Decrepit, infirm Old age, is Death begun in the body, ſo that Nil habet, quod ſperet ſenectus, Old age can hope for nothing but Death.

Secondly: Conſider, 2 Conſ.He that is prepared for Death before it comes, ſhall not be afraid of the King of Terrors, when he comes: Though Death be in it ſelf terrible, yet I may allude to that in Iſa. 11.8. The prepared Saint ſhall play on the hole of this Aſp, and put his hand on the Cockatrice-den, and not be afraid. What Agag proudly and preſumptuouſly ſaid, he may truly and comfortably ſay, Surely the bitterneſs of death is paſt; while others ſay of Death and the Grave, as Jacob ſaid of Luz at firſt, How terrible is this place? He may ſay of them, This is none other than the Houſe of God.

p. 70Thirdly: 3. Conſ.Conſider, the wicked, ungodly, and unprepared Sinner can have no hopes in his death, Iſa. 57.2. There is no peace (ſaith my God) to the Wicked; every pain and ſickneſs that befals him, is like the ratling of the wheels of the fiery Chariots, and the prancing of the horſes of the terrible ones, that come to fetch away his ſoul, and now he hath no hope nor life left in him, Job 8.13. The Hypocrites hope ſhall periſh; he can expect no other, but that his ſoul and body muſt ſhortly be pluck'd aſunder, never to meet together but in Hell.

That we be habitually prepar'd;2. Direct.

Firſt, Let us get an intereſt in Chriſt, without him there is no peace with God; and without peace with God, there can be no peace in the latter end, Job 22.21. Acquaint now thy ſelf with God, and p. 71be at peace: Whence once we have got an intereſt in Chriſt, we may die in peace. As Simeon when he had got Chriſt in his arms, could ſay, Now letteſt thou thy Servant depart in peace: O be perſwaded to receive and embrace Chriſt, to believe in him, and reſign up your ſelves to him, as you deſire to die in peace, and to be happy for ever. If you were now upon your Deathbeds, and your Phyſician ſhould turn Preacher, and your Doctor become a Divine, and tell you your Sickneſs is incurable, there is no more hopes of your life, you are not like to be men of this world, you muſt prepare for another world; you had beſt make your peace with God, and get an intereſt in Chriſt. I can do no more for you, and ſo the Lord have mercy upon your p. 72ſouls. Oh! what would the Blood of Chriſt be worth in ſuch a day? how welcome would he be in ſuch an hour?

Secondly, Be ſure that ye be in a Regenerate and Converted ſtate. Except a man be born again, he ſhall never ſee the Kingdom of Heaven.

And laſtly, Repent of all your ſins; Sin, like Jonahs Gourd, will eat up the comforts of life, and devour your peace in death; therefore ſaid the Heathen, foreign, A good and holy life prepares for an happy death. Deal with ſin as the Lords of the Philiſtines advis'd, concerning David, 1 Sam. 29.4. Who, though he had liv'd peaceably amongſt them, yet when they went down to fight againſt Iſrael, would not ſuffer him to go down to the p. 73battel along with them, leſt he ſhould turn his hand againſt them: So, though ſin hath been a pleaſant Companion with us all our life; yet when we go down to encounter death, we muſt take heed that ſin don't go along with us, for it will certainly turn its hand againſt us, and put a ſting into Death, and deadly teeth into that Lion.

Secondly: That you may be actually prepar'd,

Firſt, 1 Direct.Let every day be well fill'd: Days well fill'd with the works of Righteouſneſs, will make ſouls well fill'd with the fruits of Righteouſneſs, which are Peace and Joy. Let every days work be well done; examine your ſelves every night, whether your work be done, and what is done amiſs; and ask your ſouls every night (upon p. 74doing this) whether it can willingly paſs from this day into Eternity, Job 5.26. it is ſaid concerning that upright man, Thou ſhalt come to thy Grave in thy full Age (Diu vixit qui bene vixit) like as a Shock of Corn cometh in his ſeaſon; which implies two things.

Firſt, That he ſhall come willingly to his grave, as a man that hath done his work, goes willingly to his reſt, ſo is he a Volunteer to Death, that his ſoul need not be forc'd out of his body, as Lot was out of Sodom; nor need he be drag'd out of the World, as the rich Fool in the Goſpel.

Secondly: That when the Upright man dies, he goes as one ready and prepar'd, as a Shock of Wheat in its ſeaſon; this Saint goes like the Ox in the Emblem, that that ſtands betwixt the Altar p. 75and the Plough, with this Motto, Ad utrumque paratus, as ready for the Sacrifice as for the Yoke; and thus Paul ſaith of himſelf, Phil. 1.23. I am in a ſtrait, betwixt two, having a deſire to depart, and to be with Chriſt, which is far better; betwixt two, (i. e.) betwixt Life and Death. In a Strait; that is, as a City that is Beſieged and ſtraiten'd; or as Iron between two Loadſtones, loth to leave the Philippians, and loth to ſtay any longer from Chriſt; and therefore after he had ſtood a while in Aequilibrio, at laſt he inclines rather to be with Chriſt, who is altogether deſirable.

1. His Common Preſence is the preſervation of the World.

2. His Spiritual Preſence is the very joy and life of Saints.

3. His Glorious Preſence, the p. 76Eternal happineſs of Believers; and Oh! how did the heart of our deceaſed Friend breath after this higheſt of enjoyments?

Secondly: 2 Direct.Let your accounts be always ready: The careleſs Steward can't bear the news of his Lords coming, before his Accounts be ready and adjuſted. There is a ſecret fearfulneſs in all perſons negligent of their Accounts, to hear of Chriſts coming: Every one of us muſt give account of himſelf to God, and the ſleepy ſoul fears to hear this Voice, Give an account of thy Stewardſhip, for thou maiſt be no longer Steward; and having ſo many Debts and Talents to account for, he knows not how to ſet upon that work, yet he that will be always ready, muſt keep his accounts even, and muſt often ask how the caſe ſtands between p. 77God and his ſoul, and he need not be afraid, though he hath never ſo many Talents, Debts, and Arrears to account for beyond his ability, having the Blood and Righteouſneſs of Jeſus Chriſt to ballance the account.

Thirdly, 3 Direct.take your ſolemn leave every day of all the World, that if God ſhould call you, the World may not be found hanging on your hearts, to make you unwilling to go at his call. Every night ſay to your Friends, and to your Eſtates, farewell, as being willing to leave them: This is to die daily, and by this means you will die comfortably and willingly.

Fourthly: Let your Graces be all in a readineſs, active, vigorous, and abounding, that when Chriſt comes, theſe Graces p. 78being in you, 2 Pet. 1.11. An entrance may be abundantly miniſtred unto you, into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. Faith, Hope, and Love, muſt ſtand always expecting the Lords coming, and be renewing Acquaintance with God, and making a freſh application of the Blood of Chriſt, that the ſoul may have a clear ſight of his intereſt in the Righteouſneſs of Chriſt, and his right to Divine favour.

Laſtly: 5 Direct.Familiarize Death to your ſouls; we are afraid of Death, and remain unprepar'd for Death, becauſe we and Death are ſtrangers. When you lie down, let Death lie down with you; when you awake, let Death talk with you; when you walk, let Death be your Companion. Make a more ſerious p. 79improvement of your ſpectacles of Mortality, & Funeral occaſions, than you are wont to do; that if God bid you die, as Num. 27.12. He bad Moſes go up to Mount Abarim, and die there. You may be as ready to go and die, as to go to your Beds: Only let Faith give you always the fair Proſpect of Chriſt, of Heaven, and Glory, that your hearts may be poſſeſt with this aſſurance, 2 Cor. 5.1. We know, that if our earthly houſe of this Tabernacle be diſſolved, we have a building of God, not made with hands, Eternal in the Heavens.

FINIS.

End of the text · Philip Lamb, A Funeral Sermon for John Gould (1679)