A FUNERAL SERMON PREACHED AT WATTON IN Hertfordshire, at the burial of the ancient and worthy Knight, Sir PHILIP BOTELER, Decemb. 9 1606. By G. Downame Doctor in Divinity. AT LONDON, Printed by FILIX KYNGSTON and Martin Clarke. 1607. A FUNERAL SERMON, PREACHED at Walton in Hertfordshire, at the burial of the ancient and worthy Knight, Sir Philip Boteler, Decemb. 9 1606. REVEL. 14. 13. And I heard a voice from heaven, saying unto me, write, Blessed are the dead which die in the Lord, from thenceforth: ●ea, saith he spirit, that they may rest from their labours, and their works do follow with then. THE holy Ghost having in the former chapter from The context, and coherence. the II. verse to the end, described Antichrist, (as all * Bellarm. de Pontif. Rom. lib. 3. cap. 10. do agree) and having in the 8. verse of this chapter foretold the ●uine of the Antichristian sear signified ●y the fall of Babylon, which was to follow upon the preaching of the eternal Gospel foreshowed vers. 7: he endeavoureth in the verses following even unto the end of this text, by two most forcible arguments to draw men out of Babylon, and to withdraw them from Antichrist: the one, importing those fearful punishments, which shall befall them, who after the revelation of Antichrist by the preaching of the Gospel, shall join themselves unto him: the other, expressing the happy estate of those, who not suffering themselves to be seduced by Antichrist, do die in the true faith of Christ. The former argument is propounded vers. 9 10. 11. If any ●an (saith he) worship the beast and his image, and receive his mark on his forehead, 〈◊〉 upon his hand, that is, (as I have evidenty proved in my treatise of Antichrist, uhereunto for brevity sake I do now refer you) whosoever liveth and dieth a re●lute and absolute Papist, acknowledging the Pope's supremacy, professing the Antichristian faith, and practising the Idolatries and superstitions of the apostatic● Church of Rome; He shall drink of t● wine of God's wrath, yea, of the pure wine powered (that is prepared to be drunk) in the cup of his wrath, whereby is meant everlasting damnation, prepared for the wicked, wherein judgement not to be allayed with mercy, shall be executed upon them. Which judgement, for the greatness is most horrible, for they shall be tormented in fire and brimstone: for continuance is not only without end, for the smoke of their torment shall ascend evermore, but also without intermission, for they shall have no rest day nor night. And lest any man should think it hard, that men being either terrified by the cruelty of Antichrist, or seduced by his craft, to join with him, shall everlastingly be tormented in fire and brimstone: the holy Ghost preventeth this objection, vers. 12. Hereby (saith he) the patience of the Saints is tried, and here are they that keep the commandments of God, and the faith of jesus discerned. For howsoever the unsound Christian may be perverted by Antichrist: yet it is impossible (saith our Saviour) that the elect should finally be seduced by him: Matth. 24. 24. By this argument therefore men are to be persuaded, as they tender the salvation of their souls, so to beware that they do not incline to Popery; or if they be Papists already, to come out of Revel. 18. 4 Babylon, as they are exhorted reve. 18 4. For as chrysostom rightly observeth on 2. Thess. 2. 10. Antichrist prevaileth in In 2. Thess. 2. them that perish; or as Jerome speaketh, in them who are prepared unto destruction. Ad Algas. Quaest 11. 2. Thess. 2. 10. 11. 12. Upon whom (saith the Apostle) because they have not received the love of the truth that they might be saved, the Lord sendeth the efficacy of error, that they may believe lies; that all they might be damned which believe not the truth, but have pleasure in unrighteousness: whereby he meaneth the mystery of iniquity, which is Antichristianisme, that is to say, Popery. The other argument expressing the blessed estate of those that die, not in the religion of Antichrist (which the Papists do) but in the true saith of Christ, opposed to the religion of Antichrist, and professed in the Churches, which are reform by the preaching of the eternal Gospel, is contained in these word● which I have read unto you. And therefore as the former reason must (if we would not be damned) dissuade us from Popery; so this argument must persuade us, if we would be saved, to be sincere and constant professors of the true faith of Christ, which by the unspeakable mercy of God towards us, is professed among us. For if we shall live and die in this faith as true and sound professors thereof, (as our hope is this worthy Knight did) then shall our estate, so soon as this life is ended, be most happy and blessed, as the holy Ghost doth assure us in this text. Wherein (that The text analysed. I may now come to the words themselves) the present felicity of all those that die in the Lord, is not only affirmed, viz. in these words, Bles● are the dead, which die in the Lord from thenceforth, but also confirmed and proved, both by authority and reason. The authority is, first, a voice from heaven, not only avouching this truth, but also commanding john to write it. Secondly, the testimony of the spirit: Even so, saith the spirit. The reason why those which die in the Lord are presently happy, is, because they rest from their labours and molestations, and their works (meaning the blessed reward of their works) follow with, or accompany them. As if he should have said, They which die in the Lord are forthwith happy, because death to them is the end of all misery & trouble, and the beginning of everlasting happiness. Now whereas the holy Ghost doth not only deliver this assertion, that the dead which die in the Lord are blessed, but is so careful to countenance and prove the same unto us, and well are we to be assured, that his care is not superfluous; this is therefore an evident token, that men commonly in the world be of another opinion, which is the cause why the holy Ghost saw it needful not only to deliver this truth, but also to ratify and confirm it. For first, men commonly account it a miserable thing to die; and naturally are so afraid of death, as to save their lives they will not stick to commit any sin almost, as to deny Christ and his religion, and to join with Antichrist, and by their sin to cast away their precious souls, which they would not do, if they could be persuaded, that death brings happiness with it. Again, to die in the Lord, as it is here understood with opposition, and not in the subjection and faith of Antichrist; not in the communion of the now apostatical Church of Rome; of the Papists, who falsely term themselves Catholics, is counted a damnable thing; of the carnal and backsliding Gospelers, a more miserable thing, than to live in the saith and subjection of Antichrist. That therefore we may die willingly when God shall call us, and may be ready to lay down our lives for the testimony of the truth, rather than to yield to Antichrist, and generally may be more afraid to commit sin, than to suffer death; let us remember what the holy Ghost saith, that blessed are those which die in the Lord. And let us consider, that this assertion is no human invention, or earthly device, but a divine and heavenly oracle. For so saith john, I heard a voice from heaven. Many will say, If I might hear an Angel from heaven tell me that which you Ministers do teach us, as namely that to die in the Lord is an happy thing, assuredly I would believe it. If from heaven it were testified unto me, that it is a blessed thing to die, not in the faith and communion of the Romish Church, but in the faith of Christ professed in the Churches reform by the preaching of the Gospel, I would rather die than join with the Church of Rome. And yet behold, this truth is not only avouched by a voice from heaven, but also that (as Peter speaketh in the like case) we might have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more firm word, which is the written 2. Pet. 1. 19 word, it is by the commandment of God from heaven committed to writing, as containing words faithful and Revel. 21. 5. true; and being spoken and written, hath the testimony of the spirit, that it is the undoubted word of God. Such is the credit of the written word, that if an Angel from heaven should gainsay it, he Galat. 1. 8. were to be held accursed, Gal. 1. 8. And he that will not give credit to the written word, which is the most sure foundation of our faith; neither would he believe, Luke 16. 31. though an Angel should come from heaven, or a spirit from the dead. Satan 2. Cor. 11. 14 can transform himself into an Angel of light, and take upon him the person 1. Sam. 28. 12. of the dead: and therefore if we should trust to apparitions, we might soon be deceived. But the word of God cannot deceive us. Seeing therefore this assertion is pronounced by God from heaven, and at his appointment is committed by the holy Evangelist to writing, and also hath the testimony of the holy Ghost, who is the spirit of truth: Let us therefore with all reverence and good conscience hearken unto it as to the oracle of God, and with the full persuasion of faith give unfeigned credit unto it, as unto the undoubted word of the Lord; namely, that the dead which die in the Lord, are from thenceforth blessed because they rest from their labours, and their works follow them. In which words three things are to be considered. First, who they are which be here pronounced blessed. Secondly, what this blessedness is, and wherein it doth consist, which is showed in the reason, that they rest from their labours, etc. Thirdly, when this blessedness belongeth to them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, from thenceforth, that is, forthwith and immediately after their death, and so forward. As touching the first: Blessed (saith he) are the dead. What? the dead blessed? A strange paradox no doubt to hypocrites and worldly men, who have placed their felicity in the fruition of temporal things, and put the day of death far from them, fearing nothing more than to die, and hoping for nothing less, than to be blessed after death. But let us remember that it is an oracle of God delivered from heaven, and testified by the holy spirit. From hence therefore let us learn truly to acknowledge the immortality of the soul, and effectually believe, that there is a life immortal, after this mortal life is ended. And in this belief let us be careful so to live, as that we may hope after this life is ended, to be happy and blessed. Neither let us be so mad, as for the momentany fruition of temporal vanities in this vale of misery, to lose an everlasting inheritance in the kingdom of heaven. But he addeth, which die in the Lord. For not all that are dead are blessed; for many die out of the Lord jesus and out of God's favour, as those which depart in the faith of Antichrist, or otherwise die in their sins, as in ignorance, infidelity, impenitency, etc. and they are so far from being blessed when they die, as that by their death their misery is infinitely increased. But they are blessed which die in the Lord. Which words some understand as spoken of Martyrs only, and so read them, who die for the Lords cause. And no doubt, if all they be blessed, who die in the Lord; much more may we assure ourselves, that they which do not only die in the Lord, but also for him, are most happy and blessed. And this must encourage all true Christians, as we are persuaded that the Lord hath laid down his life for our sakes; so to be most ready and willing to lay down our lives for his sake, if it shall please the Lord to vouchsafe unto us both that honour, as to be the Martyrs of jesus; as also that favour, as to make our death and afflictions, which otherwise all of us must look to suffer as chastisements for our sins, to be sufferings for righteousness. But yet not only such as die for the Lord, are here pronounced blessed; nor all they are blessed, who would seem to die for the Lord, but all they and only they who die in the Lord are blessed. For if any man dying for the maintenance of heresy shall think he dieth for the Lord, (as all in that case are ready to pretend) notwithstanding he is not blessed, because he doth not die in the Lord. For none are in him, but such as truly believe in him, and none truly believe in him, which do not love him and his members for his sake. But they which die for heresy, as they do not truly believe in Christ, so do they not truly love his members; but by their heresy cut themselves from the body of Christ which is his true Church. For his he that giveth his body to be burnt and hath not love, 1. Cor. 13. 3. (saith the Apostle) so he that thinketh himself to be martyred, & hath not true faith, it profiteth him nothing. And such is the state, as of all other heretics, so especially of the Popish martyrs of these times, as they are esteemed among them. For besides that they do not die for their religion properly, but for treason and rebellion, and it is not the punishment but the cause that maketh a Martyr; their religion also is Antichristian, being the Caholike apostasy, the common sewer of heresy, and the very mystery of iniquity. Neither do they die in the cause or faith of Christ, but in the cause and faith of Antichrist; and therefore are the martyrs, not of Christ, but of Antichrist. The truth whereof none can deny, if this once be proved unto them, which by our writings is sufficiently proved, that Rome is Babylon, the Pope Antichrist, and the Papists such as have received the mark of the beast. Therefore not only they which die for the Lord, nor all they who would seem to die for him, but as I said, all they, and only they which die in the Lord, as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do plainly signify, are here by the voice of God from heaven, and by the testimony of the spirit pronounced blessed. But let us consider who may be said to die in the Lord, for this is the most material point in all this text. The like phrase is used 1. Thess. 4. 16. The dead in Christ. 1. Cor. 15. 18. They which are a sleep in Christ. Which places being understood of all the faithful, do cuidently prove, that this phrase is not to be restrained to Martyrs only, but generally to be extended to all true Christians. They therefore are said to die in Christ, who being in Christ, do so ●nd this life; or who being by a true saith engrafted into Christ, do in that faith depart this life. So that to this happiness two things are required, first that we be in Christ, for else we cannot be said to die in him; the second, that we abide in him unto the end, for else we do not die in him. But you will say, how can we be in Christ, seeing he is in heaven, and we on the earth? I answer, whosoever truly believeth in Christ, he is in Christ, and being in him is blessed. here therefore I am to show two things, 1. That the faithful be in Christ, 2. That their being in him is the ground of their happiness. For there every faithful man and woman is a true member of the body of Christ, bone of his bone, and flesh of his flesh, Eph. 5. 30. and consequently they are in him, and he in them, they being in him by faith, and he in them by his spirit. And they are not only in him, but also one with him, according to his prayer, joh. 17. For as the body is one, and yet hath many members, and all the members though many are but one body, so is Christ. For by one Spirit we were all baptized into one body, namely of Christ, and by the same were all made to drink into one spirit, viz. of Christ; that is, by the Spirit of Christ, we are in Baptism engrafted into the body of Christ, and in the Lord's Supper united to his Spirit. 1. Cor. 12. 12. 13. As therefore there is an union betwixt the head of the natural body, and the members thereof, which be most remote from it, by reason of the unity of the same soul, which being chiefly seated in the head, quickeneth also the feet; so is it in the mystical body of Christ. For hereby, as S. john saith, We know that we dwell in Christ, and he in us, because he hath given us of his spirit. This therefore is my first reason: whosoever is in the body of Christ, he is in Christ; every one that truly believeth in Christ, is in the body of Christ, as a lively member thereof: therefore every one that truly believeth in Christ, is in Christ. The like comparison our Saviour useth, joh. 15. where he saith that he is the vine, and the faithful are as it were john 15. 2. etc. branches in him. As the branches therefore be in the vine, so the faithful are in Christ. Again, the Sacraments serve to this end, to assure the faithful that they be in 2 Christ. For by the one we are baptized into Christ, that is, by Baptism engrafted into him, Gal. 3. 27. in the other, we Rom. 6. 3. Gal. 3. 27. eat his body, and drink his blood which whosoever doth, he is in Christ and Christ in him, joh. 6. 56. both whic● joh. 6. 56. are plainly testified by the Apostle i● the place even now cited. For (saith h● 1. Cor. 12. 13 by the same Spirit we are all baptis● into one body, and made all to drink into one spirit. But what need I other proofs, seeing 3 the holy Ghost in the Scripture plainly affirmeth that the faithful be in Christ? as 1. Cor. 1. 30. You (saith the Apostle to the faithful) are of God in Christ. And it 1. Cor. 1. 30. is an usual thing in the Scriptures to term the faithful, such as be in Christ, as Ephes. 1. 1. Philip. 1. 1. Colos. 1. 2. to Ephes. 1. 1. Philip. 1. 〈◊〉 Col. 1. 2. Rom. 〈◊〉. 1. the faithful which be in Christ, to all the Saints in Christ, etc. In the 8. to the Romans, when he would signify that the faithful are forced from damnation, he saith, There is no condemnation to them which he in Christ jesus. When he would signify that the faithful are also regenerate, he saith, Whosoever is in Christ, he 2. Cor. 5. 17. is a new creature. And finally, as the faithful are here said to die in Christ, so elsewhere they are said to live in him, and he in them: 2. Tim. 3. 12. Gal. 2. 20. 2. Tim. 3. 12 Gal. 2. 20. The use which we are to make hereof, is twofold, the one of instruction, the other of comfort. For seeing the faithful are in Christ, it behoveth all them who would seem to be true Christians, to behave themselves as becometh those which are in Christ, governed and guided by his spirit according to his Word. For this we are to know, that the offences (I mean especially such as be notorious offences) of such as be, or would seem to be in Christ, do redound to the dishonour of Christ our head. For as we seem to have communion with him (which in sinful actions indeed we have not, but are then affected as members of the natural body benumbed with the palsy, which though they have union with their head, yet have not communion of sense and motion, derived to them from the head) but I say as we seem to have communion with him; so we seem to draw him into the communion and fellowship of our sin, which is horrible to be thought. When as therefore we are incited or alured to the practice of sin, let this consideration restrain us. For seeing we profess ourselves, our souls and bodies to be members of Christ, let us say with the Apostle, Shall I take the member of Christ; and make it the member of a harlot? G● 1. Cor. 6. 15. forbid. And so for other sins, shall I defile the member of Christ with idolatry, and make it a member of Antichrist? or shall I pollute the member of Christ, with drunkenness, with theft, with blood, with witchcraft, etc. and make it (as much as in me lieth) a limb of the devil? God forbid. The comfort which all the faithful are from hence to reap, is that comfort of all comforts, namely that they are in Christ; and consequently are so to conceive of themselves, as being in Christ. I say again, that all they, who embrace the mercies of God in Christ, and do lay hold upon him by a true and a lively faith, are to be assured that they are in Christ: and consequently that they are in the favour of God, and accepted of him in Christ as righteous, and in Christ adopted as the children of GOD and heirs of eternal life. Many not well considering this point, do greatly weaken the faith, either of others, or their own. Of others, as namely they, who halting between us and the Papists, do affirm, that whiles we consider the mercies of God and merits of Christ, we have cause of assurance, as the Protestants teach; but when we look into ourselves, we have just cause to doubt according to the doctrine of the Papists. But I answer, if we look into ourselves, as we are in ourselves, considered a part from Christ; the best of us all shall have just cause, not only to doubt, as the Papists teach, but also to despair. Yea, it were presumption for a man in that case, to make but a doubtful matter of it. But although we are to be humbled in the conceit of our own vileness, and are not only to doubt, but also to despair of salvation in ourselves, we being not considered as in Christ: yet this hindereth not, but that we may and aught to be assured of salvation Christ. For though we be sinful in ourselves, yet are we the righteousness of God in Christ: though in ourselves we have broken the law, and are therefore subject to the curse thereof; yet in Christ we have fulfilled the law, and are freed Gal. 3. 13. from the curse: though in ourselves we are the children of wrath, and servants Ephes. 2. 3. of sin; yet in Christ we are the children of God, and heirs of eternal life. As john 1. 12. Rom. 8. 16. therefore the faithful most certainly be in Christ, so let them learn to conceive of themselves as they be in Christ; that what cause soever they have in themselves to doubt, they may in Christ assure themselves of their justification and salvation. Many a one that indeed believeth in Christ, doth himself wrong, by not thinking of himself, as he is in Christ. For the more assured we are of God's love in Christ, the more shall our heart be inflamed with love towards God, and our brethren for his sake; the more zealous we shall be of God's glory, the more cheerful in his service. And that which is the happiness of a Christian here we shall lead our lives Tit. 2. 13. in the expectation of a better life. For the life, as it were, of this life mortal, is the assurance of life immortal. Thus you have heard that the faithful be in Christ, and the use which we are to make thereof; now we are to show, that this being in Christ, is the ground of our happiness. For it is not our living, nor our dying in itself, that maketh us happy; but our being in Christ whilst we live, maketh us happy, beatitudine viae, that is, with such a happiness as in this time of our pilgrimage is incident unto us whilst we are in the way: and our being in Christ, when we die, maketh us happy, beatitudine patriae, that is, with complete and eternal felicity, when we coming to the end of our way, do arrive into the haven of rest, and heaven of bliss, which is the country and kingdom, which the Lord hath prepared for all those that be in Christ. Now that our being in Christ is the ground of all our happiness, I show it thus. For first, if we be not in Christ, we are in the state of damnation. And chose, the cause why any man is exempted from damnation, is, because he is in Christ. There is no condemnation Rom. 8. 1. (saith the Apostle) to them that are in Christ jesus, Rom. 8. 1. Secondly, If we be not in Christ, we are dead in our sins, neither can we do any thing (being out of him) which belongeth to a spiritual life. But being in joh. 15. 4. 5. him, we live in him, and he in us a spiritual Gal. 2. 20. life which never shall have end. For as in the union of the body with the soul, the bodily life consisteth: so in the union of the whole man with Christ, consisteth our spiritual life. And as the 1. joh. 5. 12. body severed from the soul, is dead; so the whole man severed from Christ, 1. Tim. 5. 6. Luke 9 60. is spiritually dead, how lively or crank so ever he may seem to be, in respect of the bodily life. Thirdly, if we be out of Christ, we are altogether foolish in respect of spiritual things: yea, our wisdom is amity against God; we are in our serves unjust Rom. 8. 7. and guilty of sin, unholy and defiled with manifold corruptions: and laffly, in ourselves are bondflaves of fin and Satan, but being in Christ, he is made unto 1. Cor. 1. 30. us of God, wisdom, righteousness, sanctification and redemption. For, being in Christ, we have communion with him, and he with us. So that as our sin was his by imputation, so is his obedience ours; he being made sin for us, that we 2. Cor. 5. 21. Col. 1. 24. Act. 9 4. might be the righteousness of God in him. And as his sufferings be ours, so ours be his. But we are not only made partakers of his merits to our justification; but also being in him, we are made partakers of his graces unto sanctification. For as the sacred oil being powered on the head of the high Priest, who was a figure of Christ, rested not there, but descended to his lower parts: so the oil Psal. 123. 2. of grace wherewith Christ our head was anointed without measure, is from him derived to his members. For of his fullness we doc all receive, even grace for grace: John 1. 16. joh. 1. 16. Fourthly, being in Christ, we have not only communion with him in respect of his merits and efficacy; but also have union with him, in respect of his person: we being made one with him, and he with us; from which union, the asortsaid communion doth proceed. And therefore in him, as our head, we may truly be said to have fulfilled the law: in him, we have satisfied the justice of God: And that which is more; in him, are we not only risen again, but also are ascended into heaven, and set in the Ephes. 2. 6. heavenly places in Christ, Ephes. 2. 6. And our life is hid with Christ in God Col. 3. 3. Coloss. 3. 3. All which do argue the assurance, which the faithful aught to have, of their justification, of resurrection unto glory, and of eternal life. For so long as the head is above the waters, the other members cannot be drowned: so, while our head is happy in heaven, the salvation of all his members is most sure and certain. Lastly, being in Christ, we are not only united unto him; but in him we are also united to the whole Trinity; and 1. John. 3. being united unto it, we shall have with it everlasting fellowship; in which fellowship and fruition of God, perfect felicity doth consist. Thus have you heard, that the faithful are in Christ; and that all which be in Christ, are happy and blessed. Now if we believe (as our duty is) this undoubted truth; namely, that all which by faith are in Christ be blested; then will we in our judgements esteem, and in our affections desire to be in Christ, above all the things of this world. For what is our happiness, that is esteemed and affected of us as our chiefest good? If therefore this be our happiness, to be in Christ, then will we, with the Apostle, esteem all other things as dross and dung, that Phil. 3. 8. 9 having gained Christ, by a true faith, we may be found in him: and accordingly will we give diligence, not only in using the means, whereby we may believe and be in Christ: but also in gathering testimonies to assure us, that we are in Christ by a true and lively faith. The use therefore which we are to make of the former doctrine, concerning the blessed estate of those which be in Christ by faith, is twofold. First, that we labour to be in Christ: the second, that we labour to know that we are in Christ. As touching the former, we are to perform two things. The first, that we use the means to believe. Secondly, that we do believe. The ordinary means of begetting faith is the ministery of the word. For as the Apostle saith, Faith cometh by hearing the word: Rom. 10. 17. & 14. and again, How can they believe in him, of whom they have not heard? and how can they hear without a Preacher? For what are Preachers, but Ministers by whom you do believe? 1. Cor. 3. 5. who, because 1. Cor. 3. 5. they are by preaching the Gospel, the instruments of God for the begetting of faith in the elect, by which they are justified, and adopted sons of God; are therefore said to justify men, and by Deut. 12. 3. the preaching of the Gospel, which is the immortal seed whereof Peter speaketh, 1. Cor. 4. 15. 1. Pet. 1. 23. to beget men unto God. If therefore there be no salvation but by Christ, and if we have no part in Christ but by faith, and if we attain not to faith ordinarily but by hearing the word of God; this therefore must teach us, as we desire to be saved, so to be careful and conscionable hearers of the word of God, which is his power to our salvation. For how Rom. 1. 16. meanly soever carnal and worldly men esteem of the preaching of the Gospel; notwithstanding it is the ordinance and good pleasure of God, by the foolishness of preaching (for so men esteem it) to save 1. Cor. 1. 21. those that do believe, 1. Cor. 1. 21. But our hearing must be mingled with Hebr. 4. 2. faith, or else it profiteth nothing. When as therefore the Lord in the ministery of the Gospel, doth not only reveal and offer unto us his unspeakable mercy in Christ: but also by his ambassadors doth desire us, that we would be reconciled unto him, and that we would accept of his mercy offered unto us in Christ, by receiving him to be our Saviour: we are not only in general to believe, that he is the only Saviour of Mankind; but in particular, we are to embrace the mercies of God offered unto us in him, and receive him as our Saviour, earnestly desiring in out hearts to be made partakers of his merits, and unfeigned resolving in our minds to rest and rely upon him, as our only Saviour. He that thus receiveth Christ, is esteemed joh. 1. 1●. of God (who accepteth in weak▪ Christians their sincere desire to receive Christ, and unfeigned resolution to rest upon him alone for salvation, for the deed itself, which is faith) he is esteemed, I say, to believe, and by this faith whereby he thus receiveth Christ, he is united unto him. And howsoever as yet in the court of his own conscience, perhaps he is not justified, being poor it spirit, and hungering and thirsting after the righteousness of Christ, which in his own sense he doth not yet find imputed unto him: yet notwithstanding in high court of heaven, he is as surely justified before God, as by our Saviour, Matth. 5. he is pronounced blessed. And if any man shall think it strange, Mat. 5. 3. 6. that so small a measure of faith should be effectual to unite us unto Christ, and to justify us before God; let him consider, that faith doth not justify us as it is a quality, gift, habit, or work in us, or in respect of the worthiness thereof; but only relatively, in regard of Christ the object, which it doth apprehend. In so much that Peter calleth the faith of all 2. Pet. 1. 1. the faithful, though unequal in itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of equal value or price, because it doth alike justify; though all be not alike assured of their justification. For the same righteousness of Christ, which by a strong faith is apprehended to justification, is also apprehended by a weak faith. For as the alms received by a feeble hand, doth as well relieve the party, as that which is received by a strong hand, and it is not the hand but the alms properly which doth relieve and as the brazen Serpent which was a figure of Christ, did heal those among the Israelites which listed up their weak eyes towards it, as well as those which were quick-sighted: so the righteousness of Christ being apprehended by a weak faith, doth as well justify the believer, as when it is received by a strong faith, so it is the righteousness of Christ, which faith doth apprehend, and not faith itself which doth justify. But it will be said, faith is a full assurance, therefore he that hath not a full assurance, hath not faith. I answer, not all faith is a full assurance, but the strong and perfect faith. For a man must believe in Christ, before he can be in Christ, or have remission of sins by him. A man must have remission of sins, before he is bound to believe it, and a man must believe it, and have some measure of assurance, before he can have the fullness of assurance, which is not attained at the first. But you will say, faith is defined of good Divines to be a full assurance. I answer, that they define it in the perfection of it: to teach us, not to content ourselves with the less degrees of faith; but to proceed from faith to faith, until we come to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance of faith. For this is the second thing which, as I said, we are to labour for, namely to know and to be assured that we be in Christ. And to this purpose we are to perform two things. First, we are to try ourselves whether we be in Christ: and secondly we are to give diligence to make our being in Christ more sure unto us. As touching the former, it is the advice of the Apostle, that we should try ourselves whether we be in the 2. Cor. 13. 5. faith. For many deceive, both themselves with a vain opinion, and others with a bare profession of faith. As first they, who have not so much as the dogmatical or historical faith, which is but Hebr. 11. 6. a degree towards a justifying faith. For though a man may have this general or historical faith, and yet want the justifying faith; yet a man cannot have a justifying faith, who hath not in some measure the general or dogmatical Hebr. 11. 6. faith. Now this general faith consisteth of two things, knowledge of the word of God, and assent unto it that it is true. First therefore, they who have not knowledge of the principles of religion, are so far from having a true justifying faith; that they have not so much as the first step or degree towards it. Therefore, though ignorant persons be most forward to commend their faith, yet they are to know, whiles they continue in ignorance, they are altogether void of faith, and consequently of all grace, whereby they might hope to be saved. For without knowledge there can be n● faith; and without faith there is no hope of salvation, or any other saving grace. Again, those which do not give assent to the whole word of God, and every part thereof, that it is true; are so f● from having the justifying faith, th● they have not so much as the general or historical faith, which the diue● themselves are said to have; as namely those which will believe so much of the jam. 2. 29. Scriptures as they list, and no more than liketh them. For although the proper object of faith, as it justifieth, and uniteth us unto Christ, is Christ our Saviour, or the promises of the Gospel concerning salvation by him; yet by the same faith, whereby we are justified, we do undoubtedly believe the whole word of God and every part thereof. The justifying faith evermore including and presupposing the general and dogmatical faith. Secondly, they have not the true evangelical faith who have not also the legal faith, persuading them of their miserable and accursed estate in themselves, both in regard of their sins, as also of the punishments; which by the threatenings of the law, if they did truly believe them, they would acknowledge to be due unto them. Now, this legal faith, is a necessary preparative to the justifying faith. For until we see ourselves to be accursed in ourselves, we will not so much as desire seriously to be justified by Christ. Until we find ourselves to be bondslaves of sin and Satan, we will not earnestly seek to be ransomed or redeemed. Until we acknowledge ourselves to be the children of wrath, we will not seek to be reconciled unto God in Christ. In a word, until we find ourselves to be miserable in ourselves, we will not seriously seek and sue for the mercies of God or merits of Christ our Saviour; but as much as in us lieth suffer his precious blood to be spilled in vain, without any care to apply it to ourselves. For what need hast thou, either of a Saviour, if thou art not in thyself lost; or of a Redeemer, if thou art not a captive; or of a reconciler, john. 8. 33. if thou art not an enemy: or what need hast thou of mercy, if thou art not in misery? The whole need not the Physician, saith our Saviour Christ, but the Mat. 9 13. sick. Well, thou ever hast had a good conceit of thyself, thou ever hast loved God above all things, and thy neighbour as thyself, thou never didst doubt of thy salvation in all thy life, etc. an evident argument that thou didst never care for Christ, or find thyself to stand in need of a Saviour. But remember who saith, I came not to call the righteous, Mat. 9 13. (that is, such as be righteous in their own conceits) but sinners (that is, humbled sinners) to repentance. And again, that he came to seek and to save that Mat. 18. 11. which was lost, to preach the Gospel to the poor, namely in spirit, to heal the Luke 4. 18. broken hearted, to preach deliverance or redemption to the captives. Wherefore never persuade thyself that thou hast a justifying faith, if thou dost not as well believe the threatenings of the Law, as the promises of the Gospel. For although faith doth not justify, as it apprehendeth the threatenings, yet that faith which doth justify, (including evermore the general, and consequently the legal faith) doth believe the threatenings of the law as the undoubted word of God. The same faith therefore, which doth assure thee of thy reconciliation, redemption and salvation in Christ, doth first inform thee, that thou art an enemy of God, a bondslave of sin, and utterly lost in thyself; that being with the Publican Luke 18. 14. humbled in thyself, thou mayst be exalted in Christ. Thirdly, they deceive either themselves with a fancy, or others with a show of faith, who have not an effectual and lively faith. For as there is a twofold knowledge, the one a literal or speculative knowledge, the other spiritual and operative, and that knowledge is only true which is working, 1. joh. 2. 1. joh. 2. 3. 4 3. 4: so there is a double faith, an effectual, unfeigned, and lively faith; and an idle, counterfeit and dead faith. Now, faith is said to be lively and effectual in two respects. First, respectu actus primi, in regard of the effectual and true being of it. Secondly, respectu actus secundi, in regard of the operation of it. In both senses every kind of faith becometh effectual by application of that which is believed. As first, the dogmatical faith is lively and effectual, when thou dost not only believe in general what God is; but by particular application to thyself, dost believe that he is such a one to thee. As for example, if thou dost believe only by a general and historical faith, that God is omnipresent, that is, in every place present filling heaven and earth, and that he is omniscient, and as the Scriptures call jer. 23. 24. him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing all things, yea the very secrets of men's hearts, and that by a most perfect and distinct knowledge; thou mayst be little the better for this faith. But if thou dost believe with application to thyself, that he is every where present with thee, and that his eyes be always upon thee, beholding all thy ways; then will this faith be effectual to make thee behave thyself uprightly, as in his presence and sight, and so of the rest. The like may be said of the legal faith. For a man may believe in a confused and general manner the threatenings of the law to be true, and yet never the more be humbled; but go on securely in his sin, and notwithstanding his impenitency and infidelity, promise to himself impunity. But when as a man applieth the threatening after this manner to himself: If this be true (as I unsainedly acknowledge it to be the undoubted word of God) that every one is in himself accursed and subject to Gal. 3. 10. eternal death and damnation, who hath not continued in all the things which are written in the book of the law to do them: how can it possibly be avoided, but that I am in myself a most accursed wight and damned wretch, who have not continued in all the things which are written in the book of the law to do them? nay, in steed of doing the things commanded, I have done the things forbidden; in steed of keeping all the commandments of God, I have broken them all diversly and grievously; in steed of continuing in a perpetual obedience, I have continued in the breach of God's commandments; as indeed until the time of a man's conversion, he doth nothing, nay he can do nothing else but sin against God. Thus, by application, the legal faith becometh effectual, and thereby a man is humbled and brought to despair of salvation in himself, so that if he would be saved, he must seek to be freed from the curse of the Law, and so be forced to seek for salvation out of himself in Christ; to which end the Law is said to be a schoolmaster unto Christ. The very same is to be understood of the evangelical faith, or faith in Christ. For many there be (and they as it is to be feared are the greatest number) who are content to make profession of the Gospel, either because it is enjoined (being as ready to embrace the religion of Antichrist, if authority should impose it upon them) or because it standeth well with their outward respects, or to say the best of them, because it promiseth salvation to them that believe; but rest in this outward profession of faith, without any special application of the promises of the Gospel, or apprehension of the merits of Christ, without which it is not a true and effectual faith, uniting us unto Christ, or justifying us in him. For it cannot be, that a man seeing by a legal faith, his own damnable estate in himself, he should be said truly and effectually to believe the promise of the Gospel, which assureth salvation to all (though most wretched in themselves) that believe in Christ; who is not willing to receive and embrace him as his Saviour, desiring in his heart to be made partaker of the merits of Christ, and resolving in his mind to rest and rely upon him for salvation. For whatsoever either Papists, or they that are Popishly minded, do speak of this applying of the promises of the Gospel, and particular apprehending of Christ; it is most certain, that without it, faith doth not justify us before God, or unite us unto Christ. For though 〈◊〉 sufferings of Christ, be as a sovereign salve to heal our Esay 53. 5. sores; though his body be meat indeed, and his blood drink indeed, to feed our john 6. 55. souls unto eternal life, though his righteousness be as a wedding garment, to cover our nakedness, and to make us accepted of God: yet his merits do not cure our diseased souls, unless they be applied; his body & blood do not nourish us, unless we spiritually eat his body and drink his blood; neither doth the rob of his righteousness cover us, unless we put it on. And surely if faith doth justify us, as it is an instrument to apprehend Christ, who is our righteousness, and no● in any other respect; then is it most certain, that it doth not justify, unless it be such a faith as doth apprehend the righteousness of Christ, and apply the promise of the Gospel to ourselves. We must therefore learn to apply the promise of the Gospel to ourselves; which we may do after this manner. Is this true (as I acknowledge it to be the word of truth) that although I am by the sentence of the law, and testimony of mine own conscience, an accursed wretch in myself, notwithstanding, I shall be happy and blessed in Christ, if I receive him to be my Saviour, and truly believe in him, (for in him I shall not only be acquitted from the curse, but also entitled to the kingdom of heaven?) And doth the Lord in the ministry of the Gospel, which he hath vouchsafed unto me, not only reveal the riches of his abundant mercy in Christ, and offer the same unto us; but also stir us up to embrace his mercy offered unto us in Christ, and by his Ambassadors earnestly desire us to be reconciled unto him? I 2. Cor. 5. 20. do therefore unfeignedly receive the Lord jesus, to be my sweet Saviour, first, earnestly desiring in my heart to be made partaker of his merits, (to which end I will daily pray unto God, that as he hath desired me to accept of his mercy, and to be reconciled unto him, so he would be pleased to accept of the merits and obedience of Christ, as a full discharge for my sins, and that in him he would be reconciled unto me, pardoning my sins, and imputing unto me the righteousness of his Son) and secondly resolving in my mind, to acknowledge him to be my only Saviour, and to rest upon him alone, for my salvation, being persuaded that he died for my sins, and rose again for my justification. Thus, by application, the evangelical faith becometh effectual to unite us unto Christ, and to justify us before God. But as our faith must be effectual, in apprehending Christ the object thereof, unto justification, so must it be in some measure effectual in the subject, that is, the believer, unto sanctification. For true faith inwardly purgeth the heart, Act. 15. 9 and outwardly worketh by love. Fo● when a man is truly persuaded of the everlasting Gal. 5. 6. love of God towards him in Christ, this persuasion (which is faith) if it be true and effectual, cannot but stir up his heart to love the Lord, and his neighbour for the Lords sake. Faith therefore, as S. james saith, must be demonstrated by good works, which are jam. 2. 18. the necessary fruits thereof. For although faith alone doth justify, as Paul showeth, Rom. 3. 28. Gal. 2. 16. because faith is the only thing in us, which concurreth unto the act of justification, and is the only grace which serveth as an instrument to apprehend and receive Christ, who only is our righteousness: yet that faith which is alone, not joined with repentance, & amendment of life, doth not justify, as james proveth, because it is not a true faith. For even as the body (saith he) without spirit, that is breath, is judged dead, so faith without works (which are as it were the breathing of a lively faith) is judged to be dead. We are to remember that they which be in Christ, have their works to follow them, as it is here said. For in whom Christ dwelleth by faith, to justify them, he dwelleth also by his spirit, to sanctify them, neither did he come wit● water alone, or blood alone, but as Io● saith, he came both with water and 1 john. 1. 6. john 19 34. 35. blood, both which gushed out of h● side; the blood, I say, of redemption to purge us from the guilt of sin, and the water of ablution, to cleanse us from th● corruption. And even as from the fis● Adam, there is communicated unto us not only the guilt of his first sin by in● Rom. 5. 12. etc. putation (because as we were in him a the root, so in him we sinned originally but also the corruption of his nature which by his sin he had contracte● derived unto us by generation: So fro● Christ the second Adam, there is co● municated unto us, not only the me● of his obedience by imputation, to acquit us from the guilt of sin; (became in him, as in our head, we have fulfils the law, & satisfied the justice of God; but also the graces of his spirit, where we are made partakers of the divine 〈◊〉ture, derived unto us by regeneration. 2. Pet. 1. 4. therefore we be in Christ, we beco● new creatures, 2. Cor. 5. 17. walking 〈◊〉 2. Cor 5. 17. after the flesh, but after the spirit. Rom. Rom. 8. 1. 81. For if we shall say, that we have communion with him as his members, and yet walk in darkness, we deceive our 1. john 1. 6. selves. But if we esteem it our happiness to be in Christ, we will not only be careful to try ourselves, whether we be in him, but also we will give all diligence to make our being in Christ more & more sure unto us. And to this purpose we must earnestly pray unto the Lord, that he would give unto us his spirit (which he Luk. 11. 23. hath promised to give to those that ask him) his spirit, I say, of adoption, crying in our hearts Abba Father, testifying Rom. 8. 15. 16. to our spirits that we are the children of God, and heirs of eternal life, Ephes. 1. 13. 14. 4. 30. sealing us up to the day of our full redemption, and as the earnest of our salvation, assuring us thereof. Secondly, we must not content ourselves with the inferior degrees of faith, but be careful to grow from faith to faith, until we come to the full assurance of faith. And to this end, we having received Christ, as before was said, in the earnest desire of our hearts, and unfeigned resolution of our minds; we must, for the increase of our faith, persuade ourselves that we now are in CHRIST, and so conceive of ourselves as being in him, reconciled unto GOD, and justified by faith; that being in him we have communion with him, his merits being imputed unto us that be in him, as if we had performed the same for ourselves in our own persons. For being in him, we are to be assured, that whatsoever he performed for the salvation of the faithful, he performed for us; and may with the Apostle in particular apply the same to v● Gal. 2. 20. Together with Christ (saith he, and s● must every faithful man say) I was crucified. And I live, no longer I, but Christ ●ueth in me: and the life which I now live 〈◊〉 the flesh, I live by the faith of the son 〈◊〉 God, who loved me and gave himself f● me. And for the confirmation of 〈◊〉 faith in this particular assurance, we 〈◊〉 to make use of the Sacraments. For th● baptism which we received in our 〈◊〉 fancy, remaineth as a sure pledge vn● us to assure us, that we believing in Christ, are engrafted into him; and the Sacrament of the Lords Supper serveth to assure unto us our union and communion with Christ. Lastly, we are, according to the exhortation of S. Peter, to give diligence 2. Pet. 1. 10. to make our calling, election, justification, and being in Christ more & more sure unto us, by leading of a godly and upright life. For sanctification, to a man professing the true faith, is an undoubted argument of his justification, and of his being in Christ, 1. joh. 3. 24. For seeing a 1. joh. 3. 24. man cannot be sanctified before he is justified, nor live a spiritual life unless he be in Christ; it is therefore most certain that whosoever is sanctified (as every one is that hath an unfeigned purpose to walk in the obedience of God's will, though besides his purpose he fail through infirmity in many particulars) he is also justified and engrafted into Christ. But as we must be in Christ, if we will be blessed by dying in him; so must we abide in him to the end, or else we do not die in him. He that continueth to the Mat. 10. 32 end, saith our Saviour, shall be saved. And again, Be faithful unto death and I will give thee the crown of life: which I speak Apoc. 2. 10 not, as though a man that truly believeth in Christ, and is once engrafted into him by a true faith, could totally or finally fall away from faith, or be cut off from Christ; for how can that stand with the main promise of the Gospel, assuring Mar. 16. 16. john 3. 16. salvation, and consequently perseverance to salvation, to every one that doth truly believe? but to this end, that he which supposeth that he standeth, may take heed lest he fall. And that he which 1. Cor. 10. 12. thinketh he is in Christ, because he is in the visible Church, which in respect of the faithful who are therein, is a part on the body of Christ, may labour not only by a true faith to be engrafted into the invisible Church, which is the mystical body of Christ: but also to gather infallible tokens to himself of his bein● in Christ. For many be in the visib● Church, which be not of the Church i● visible; and such are subject to deaf ction, or falling away; and the Lo● suffereth them to fall away, that it may appear they are not of us, 1. john 2. 19 1. joh. 2. 19 There be many branches which seem to be in the vine, which is Christ, joh. 15. john 15. but being rotten branches have no union with him by faith, nor communion with him by the holy Ghost, though they be engrafted into the Church the visible body of Christ. For as Cions engrafted which do not take, or rotten boughs of a tree which being one with the tree in show, and as the Philosopher saith, mathematic by continuity or union of terms, are not one indeed and naturally by the unity of the form, which is the vegetative soul as it were of the plant: so are they in Christ externally and sacramentally, but spiritually and in truth they are not. And such branches, as our Saviour saith, must look to joh. 15. 6. be cut off and cast into the fire. As therefore we do now persuade ourselves that we be in Christ, so let us be careful, as our Saviour exhorteth us, joh. 15. 4. 7. to abide in him, yea and to grow in him. For if any man professing himself to be in Christ, and by his being in him to be freed and washed from his sins, shall fall away from Christ, and with the sow that was washed shall return as it were to his wallowing in the mire; the latter end of such a one shall be 2. Pet. 2. 20. 22. Ezec. 18. 24 worse than his beginning. If a righteous man (saith the Prophet, speaking of him according to the outward appearance, that he might teach us in like sort to speak of men according to the judgement of charity) shall turn away from his righteousness and commit iniquity, doing according to all the abominations of the wicked, his former righteousness shall not be remembered, but he shall die in his sins. And that we may abide in Christ to the end, let us labour to be upright and sound Christians, believing in Christ by faith unfeigned, walking uprightly before God and men. For uprightness hat● evermore the privilege of perseverance For though hypocrites which build upon the sand, being hearers only an● Matth. 7. 26 not doers of the word, do fall away i● the time of trial: yet the sound Christian, who liveth according to his profession, and hath built upon the rock, Matt. 7. 24. with no surges or assaults of temptation can be utterly overthrown. Though the seed which fell either among thorns (whereby is meant the heart of the worldly professor) is choked, or on the rocky ground (whereby is meant the Luk. 18. 13. 14. 15. secure, hard, and impenitent heart of the hypocrite and temporary professor, covered as it were with the shallow mould of an outward profession) is withered away in time of heat; yet that which falleth into an upright heart, as it were good ground, is neither choked, nor withered, but bringeth forth fruit with patience. The way then to die in Christ, is to live in him by a true and unfeigned faith, which purifieth the heart, and worketh by love, walking uprightly, as it becometh the members of Christ in the sincere profession of his faith; so shall we in the end of our life attain to the end of our faith which is the salvation of our 1. Pet. 1. 9 souls. Many there are which could be content to die in Christ, who care not to live in him. Many with Balaam desire to Num. 23. 10 die the death of the righteous, but lead the life of the wicked. But be not deceived, it is an old saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of an evil life commonly there is an evil end. Presume not that thou shalt die in Christ, unless first thou live in him. In all the Scripture there is but one example of a man who after a wicked Luke 23. life was converted at the hour of his death. One there is, that men should not then despair; and but one, that they should not before hand presume. And forasmuch as nothing is either more certain than death, or more uncertain than the time thereof; it behoveth us carefully to provide, whiles we have time, to be in Christ; that death, whensoever it cometh, may find us in him. Let our life be a preparation for death, and let this be the chiefest care of our life, that we may be found in Christ at the time of our death. This life, as our Philip. 3. 9 Saviour saith, is the day wherein we are to work, afterward is the night when John 9 4. no man can work or turn unto God, but as the tree falleth, so it lieth; and as Eccl. 11. 3. the day of death doth leave us, the day of judgement shall find us. This therefore must teach us not to defer from day to day our repentance towards God and faith in jesus Christ, but presently whiles it is called to day to turn unto Hebr. 3. the Lord, that we may be in Christ to day before to morrow, because we have none assurance that we shall live until the morrow. And so much may suffice to have spoken of the first and chief point, namely who they are, which here be pronounced blessed, to wit, they which die in the Lord. Now are we in the second place briefly to consider, what this blessedness is, and wherein it doth consist. This is showed in the words following, that they rest from their labours, and their works follow with them. So that their happiness is twofold, first privative, in that they rest from their labours and molestations, (for there is a sabba●sme or rest, reserved to the people of God, Hebr. 4. 9 whereof the Sabbath was a type.) For then the Lord shall wipe away Apoc. 21. 4. & 7. 17. all tears from their eyes, and they shall be no more subject to sin, or the punishment thereof, as sickness, weakness, mortality, labour, weariness, troubles, wrongs, death. Death is the haven and the end of all misery unto them. But their happiness is not merely privative, like that of beasts, which after death have no more sense of pain, (where, by the way we are to note, that the state of the beast when it dieth, is better than of the wick●d, who die in their sins) but it is also positive. For their works, that is, the reward of their faith and obedience, 〈◊〉 God shall crone with everlasting happiness, shall 〈◊〉 ●th ●hem. This doth teach us, that 〈◊〉 〈◊〉 good 〈◊〉 cannot merit ●ny thing 〈◊〉 t●e 〈◊〉 〈◊〉 God (as Christ himself hath t●ld 〈◊〉 Luke 17.) and ●ch 〈◊〉 eternal 〈◊〉 Luk. 17. 10. Rom. 6. 23. and therefore 〈◊〉 are not said to go before our acceptation to eternal 〈◊〉 as 〈◊〉 cause, but follow as fruits: yet the Lo● of his free grace, according to his promise, doth plentifully reward them. The consideration whereof, as it must encourage us all to be fruitful in good works knowing that our labour shall not been 〈◊〉 Cor. 15. 58 vain in the Lord, so especially those, whom the Lord hath enriched with his blessings, whether temporal or spiritual; that they be rich in good works, laying up 1 Tim. 6. 18. 19 for themselves a good foundation, against the time to come, that they may obtain eternal life. Again, whereas it is said, that the works of the faithful, do accompany them after death, this showeth, that although death strip us of all temporal things yet it doth not bereave us of our works, but bringeth us the reward of them. And that when all our friends and followers, and all other worldly, either delights or commodities do fa●e and forsake us: y● our works do follow with us, to our ●all comfort. Which should make us to esteem the keeping of faith and a good conscience, above all the things of this world. Now what this reward is, which God hath prepared for these that die in Christ, though neither the eye hath seen, 1. Cor. 2. 9 nor the ear heard, nor the heart of man conceived, yet thus much we may gather out of the Scriptures, that it shall consist in eternal and most perfect glory, and gladness. The glory standing partly in the excellency of those heavenly gifts, wherewith they shall be adorned, being in respect thereof, like unto the Angels, and renewed perfectly according to the glorious image of God, yea, made conformable to Christ our head, in such a proportion of glory, as his several members 1. john 3. 2. be capable of; and partly in the fruition of heavenly blessings, as the possession of heaven, and all heavenly good things, the fellowship of the blessed Saints and Angels, and that, which is all in all, the enjoying of God himself, who is the chiefest good, In whose presence there is fullness of joy, and at whose right hand there be pleasures for evermore. Psal. 16. 11 And that is the second thing, their eternal joy and gladness arising from that glory. For as they shall be most happy, so shall they rejoice in it, with un speakable and endless comfort, and in the sense thereof, shall evermore be stirred up with wonderful alacrity, to glorify God. In expectation of this happy hope, we are to live soberly, justly, and holily Titus 2. 13. in this present world. For if we set this joy before, as the mark towards which we contend, we will not suffer ourselves to be withdrawn from our obedience to God, neither by any worldly desires, which in comparison hereof, are to be esteemed as mere vanities, nor by any terrors of the world, which, in respect of Rom. 8. 18. Hebr. 12. 2. the joy that is set before us, we are to contemn. The third thing remaineth, that is, the time when this blessedness doth belong to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, thenceforth, that is, from the time of their death, and so forward, for presently they rest from their labours, and their works follow: he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them. This therefore is a most evident place, not only against wandering of souls, but especially against Purgatory & prayer for the dead. For whereas they object, that the place is understood of Martyrs only, I have before plainly proved, that it is generally understood of all those that die in Christ, whether as Martyrs, or as Confessors, who neither by the tyranny nor fraud o● Antichrist can be drawn away from Christ. For these being in Christ, & consequently made partakers of his merits, Christ hath by his blood, so fully bo● purged their souls, that they shall no● need the fire of Purgatory (which wa● devised to purge men's purses, rathe● then their souls,) and also satisfied the justice of God for their sins, that as other purgations, so other satisfaction● are blasphemies against Christ, our alone, all sufficient and most perfect Saviour. But in this text there be three evidences against the Papists. First, in th● he saith they are blessed from thence forth, forthwith, immediately, and no● many years, much less many thousan● years after, as the Pope in his Antichristian pardons would bear us in han● Secondly, they are said to rest, or to b● eased (as the word signifieth) from th● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labours, and therefore are not at all tormented in Purgatory, which as themselves reach, burns as hot as the fi● of hell. Thirdly it is said, that their wor● that is, the reward of their faith and obedience doth accompany them, which reward, I hope they will not say, is the fi● of Purgatory. And further observe, that he doth not say, other men's works are to be sent after them, to redeem them forsooth out of Purgatory, but their own works follow with them Know therefore for certainty, that Purgatory is but a fire serving for the Pope's kitchen: and prayer for the dead is but preying upon the living, being a mere device serving for the maintenance of the Popish, that is to say, Antichristian clergy. Thus have you heard the explication of this text, and the uses which the several branches thereof afford, there remaineth in a word the application and use which is to be made of the whole text, both in general concerning all those that die in the Lord, and in particular concerning this our brother, who who is asleep in Christ. For seeing the dead which die in the Lord, are presently blessed, because they rest from their labours, etc. this therefore doth reach us, that death, of a Christian man who is in Christ, is not to be feare● as an evil thing, but rather to be wishe● and desired, because it bringeth happiness with it. For to him that is in Christ death is advantage, in that he changeth a life mortal and miserable, for a life, blessed and immortal; changeth the company of sinful men, for the company of God, his Saints and Angels▪ changeth a sinful and miserable condition in this valley of tears, with a mo● blessed and glorious estate in heaven wherein there is no possibility of falling either into sin or misery. And this mu● also move us to labour for assured testimonies, that we be in Christ, that w● may desire even to be dissolved, and 〈◊〉 be with Christ. For he that doth no● fear, but rather desire death, he will n● Philip 1. 23 for fear of any creature be withdrawn either from his faith or obedience. F● the worst thing which any creature 〈◊〉 threaten, is death. And that is it whi● he desireth, especially if it be not only 〈◊〉 Christ but also for him. Again, if the dead which die in t● Lord be thenceforth blessed, etc. 〈◊〉 are not we to mourn for them which are dead in Christ, as in respect of them, left we may seem to envy their happiness. For though their bodies be committed to the earth, yet are we no more to mourn thereat, than the husband man mourneth for committing his seed corn to the earth, because they, as well as the seed, having purified in the 1. Cor. 15. 36 42. 43. 44. earth, will come up against the great harvest with plentiful increase, when this corruptible shall put on incorruption, and this mortal shall put on immortality. 1. Cor. 15. 53 And as touching their soul, that, so soon as it departeth from the body, is by the holy Angels conveyed into the bosom of Abraham, the place of heavenly bliss, where they have the fruition of God, and fellowship of the blessed Saints and Angels. This opinion, which the holy Ghost doth here teach us in general, to conceive of all those that die in the Lord; Christian charity bindeth us to entertain, concerning this our worthy brother departed in the faith of Christ. For if all they which die in the Lord are happy and blessed, and our assured hope be, that he died in the Lord; why should not we conceive assured hope, that his estate is happy and blessed? Now that charity bindeth us th● to con●iue of him, I will make it manifest. For besides that there is no evidence to the contrary, and charity evermore judgeth the best; we have also sufficient evidence, whereupon to conclude, according to the judgement of Charity: that he died in the Lord. 〈◊〉 say according to the judgement of charity, for as the judgement of certaine● belongeth unto God, so the judgement of charity, unto us. Let us therefore take a brief view of such fruits (according to which alone being charitably interpreted, true charity doth judge) I say, o● such fruits and signs as have appeare● both in the time of his health, and also 〈◊〉 the time of his sickness, until his death. For whereas there are three things which every Christian must be careful in this present life, namely, that he li● soberly in respect of himself, religious towards God, and justly among me● Titus 2. 12. the first (I hope) will be confessed of 〈◊〉 that knew him, that he was a sober, grave, discreet, frugal, temperate, and chaste man. And as for his religion towards God, first I say, though he were borne in the time of Popery: notwithstanding he hath professed unto me, and to others in my hearing: that from his youth he hath been persuaded, that the Pope is Antichrist, and that he abhorred the Idolatrous superstitions, and damnable doctrines of the Church of Rome; against both which I have heard him by way of discourse inveigh seriously and to good purpose. But as he was no Papist, so no neuter or nullifidian, which is too common a fault among the politicians of this world; but a professed Protestant and open professor of the true faith of Christ, that is to say, one that did Revel. 14. 1. bear the mark of God in his forehead, as the faithful are described in the beginning of this chapter. And this (beloved) was no small favour of God vouchsafed unto him. For as here they are pronounced blessed, who die in the true faith of Christ, and not in the religion of Antichrist: so Revel. 20. 6 they are pronounced blessed and holy, who have their Revel. 20. 6. part in the first resurrection, whereby as they rise from other sins and corruptions: so especially from the grave of Antichristian, that is, Popish pollutions: as the context or coherence in both places showeth. Neither was he a backward professor (as many are, who have no care of religion:) but manifested his forwardness by divers good signs. As first, by frequenting the holy exercises of religion abroad, and having them duly performed at home. Secondly, by loving, reverencing, and countenancing faithful Ministers & Preachers of God's Word. For this I doubt not to avouch, that the religion and devotion of me● towards God, may be discerned by n● one sign better, then by the respect which they have to God's Ministers. Fo● as our Saviour saith, he that receiveth y● joh. 13. 20. Luk. 10. 16. receiveth me, and he that despiseth you, despiseth me. For as he that despiseth a Minister in respect of his calling, doth evidently bewray himself, neither to ha● any grace, nor yet to desire any, because the grace which either he hath or desireth, ordinarily is procured by the Ministry, as I could show at large; so he that loveth and reverenceth a Minister, for his calling sake, (as this worthy Knight did,) he doth show, that he hath found the Ministry of the Word, to be the power of God to his salvation. Of his love to other my brethren in the Ministry, the great concourse of Ministers at this present, to honour his funeral, is a sufficient evidence. As touching myself, I do with thankfulness, acknowledge the greatness of his love manifested towards me divers ways: wherein he may seem to have followed the grave advise of the Greek Orator, in Isocrates ad Daemonicum: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he hath made me to inherit that love & friendship, which from a child, he did ever bear to my father. Thirdly, his forwardness appeared, by loving and favouring those that were honest and religious, and hampering those who were otherwise disposed; who now perhaps will utter their spleen, and by their slanderous speeches prove, that 〈◊〉 he honoured, and loved those that feared God; so such vile and naughty persons as themselves, were odious in his sight. Which is one good note of the child of God, as the holy Ghost witnesseth Psal. 15. 4. Beloved in the Lord, it is no small token of a member of Christ, when a man loveth the members of Christ, for their godliness and virtues sake. For they their are of the world, hate those that be in joh. 15. 19 Christ. And as a wicked man is an abomination Prou. 29. 27 to the godly; even so, a godly man is an abomination to the wicked. john therefore setteth this down as a special sign: hereby (saith he) we know that we are translated 1. joh. 3. 14. from death to life, because we love the brethren. I hasten to his carriage among men: and first, in his dealings, as a private man, wherein he was (I speak of his general course) a strict observer of truth in hi● words, of justice in his deeds, of fidelity in his promises. But chiefly consider him, in the discharge of his calling For a man's calling is that standing, wherein God hath placed him, to exercise his faith and obedience, that therein he may glorify God, and do good to men. Consider his private calling, as he was an householder, or head of his family. And therein acknowledge with me, his great love and fidelity to his wife, his fatherly providence towards his children and nephews: his great wisdom and care in governing his servants, and preserving them from those horrible vices (which as they be usual now adays, in great families, so no doubt, will pull down the fearful judgements of God upon them) I mean swearing and swaggering: and finally, his goodness and bounty towards those, whom he found diligent, honest, and frugal. But his public calling, as he was a Magistrate, and governor in the Commonwealth, doth now call me unto it. Wherein, all (I doubt not) who did not mislike him for his just severity, either against themselves, or such as were near unto them, will freely acknowledge, that he was a very good justicer, and a very notable good commonwealths man, both for his sufficiency and wisdom, (which was great) and also for his great zeal, and good affection towards his country; and courageous resolution, to show himself forward in good causes. The truth whereof, if we did not sufficiently see, whilst we enjoyed him: I doubt we shall too well feel, by wanting him. And thus you have heard of his sobriety, and government of himself, of his faith, and religion towards God, and of his justice & charity towards men. In all which, you are not to understand me, as though I went about to maintain, that he had no infirmities, or that he never failed in any particulars: for alas, is many things we offend all; and highly i● james 3. 2. that man to be commended, whose general course is such as I have described. Yea, happy, and thrice happy is that man, who hath a settled and unfeigned purpose, of observing those duties, of sobriety, justice, and piety; though beside his purpose, he fail in many particular through infirmity: for 〈◊〉 a one, no doubt, is the true child of God. And as these signs did show, that he lived in the Lord: so the same added to his demeanour, in the time of his sickness, will prove that he died in the Lord. I will begin with his Christian charity, in forgiving those that had offended him, in giving satisfaction to such as thought themselves wronged, in seeking to be reconciled, with such as he might think did bear any grudge towards him, which being considered, together with the greatness, both of his mind and state, will seem no small argument of great Christianity. And herein he did acknowledge (as he had cause) the good providence of God towards him, in giving him occasion whilst he was alive, and able to answer for himself, to clear himself, (as to my understanding he did) of divers imputations, which otherwise might perhaps have proved scandalous after his death. No less commendable was his Christian piety towards God, showing it self in the time of his sickness, not only in the exercises of religion, as often hearing of the word preached, receiving the Sacrament more than once to assure him of his union and communion with Christ, daily invocation of the name of God: but also in approving his faith and patience, being by a long and sharp sickness so thoroughly tried. In respect whereof I may not forget his behaviour at two especial times; the one a week before his death, when as his speech being taken from him, he supposed the time of his dissolution to be at hand. And therefore minding to prepars himself for death, he calleth by signs for ink and paper, and (as he could) writeth the names of divers Ministers, and some other his faithful friends, whom he would have sent for, that they might be both assistants unto him by the● prayer and godly counsel in the agony of death, as also witnesses of hi● faithful departure. But before the● came, it pleased GOD to restore h● speech; whereby to his own and the● comfort, he made a notable confession of his faith; which also he then sealed, by the receipt of the Sacrament. Again, not long before his speech began to fail him the second and last time, he delivered (as many times he had done before) divers good and godly speeches. Among the former, I remember one argument which he used to comfort himself, Christ jesus (saith he) who was my Saviour, he and no other shall be my judge. Among the latter, and indeed one of the last that I could understand, he professed his undoubted faith & assured hope of salvation, but (as he said) trusting only to the mercies of God in Christ jesus my Saviour; and in that faith as we need not doubt, he ended his life, or as the Scripture speaketh, he fell asleep; for such indeed was the manner of his death. All which premises being weighed in the balance of charity, we may be bold to conclude according to the judgement of charity, that he is in the number of those, whom the holy Ghost in this place pronounceth blessed. Wherefore, though we have just cause to mourn in respect of ourselves, as namely his grave and virtuous Lady, that the Lord hath taken from her so loving and kind an husband; his nephews, that they be deprived of so wise and provident a grandfather; his well-willers, that we are bearest of so good a friend; the country, that it hath lost so prudent and careful a justicer, and so good a commonwealths man, as I said: but yet so, as that with meekness and humility we submit ourselves to the gracious providence of God our heavenly father, giving him leave to call whom and when it pleaseth him: yet in respect of him we have little cause to mourn, but great cause to be thankful unto God for him: In that after so many favours which it pleased the Lord t● vouchsafe unto him throughout the whole course of his life: he hath been now pleased, to receive him into the numbe● of those whom the holy Ghost here pronounceth blessed. The Lord for h● mercy's sake grant, that we after th● example of all the faithful departed, may be careful to live in the Lord jesus by a true and a lively faith; that living in him, we may die in him; and dying in him, may be found in him at the resurrection; that rising in him, we may be glorified with him by the fruition of God himself the chiefest good: To which most gracious and most glorious God, the Father, the Son, and the holy Ghost, be all praise, honour and glory, both now and for ever, Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.