THE CERTAINTY OF SALVATION To Them who Dye in the LORD.  
A SERMON, PREACHED At the FUNERAL of the Right Honourable, GEORGE Lord DELAMER; AT BODEN, In the County-Palatine of CHESTER: September the 9th. 1684.  
By ZACHARY CAWDREY; Rector of BARTHOMLY, in the said County-Palatine of CHESTER.  
LONDON, Printed for Peter Gillworth, Bookseller in Newcastle, in Staffordshire; and James Thursion, Bookseller in Nantwich. 1684.   

TO THE RIGHT HONOURABLE AND PIOUS LADY, ELIZABETH Lady DELAMER.  
Madam,  
THough the time, allowed me to prepare for the bearing that part I sustained at the Funeral of your Honoured Lord, was but short (that worthy Person, to whom that Province was first committed, falling sick some days before the solemnising of it) yet the Deference I bore to the Memory of that Great Good Man, and the hopes of being serviceable to the Glory of God, and the Good of some who might be present in so numerous an Auditory, prevailed with me to attempt the Discharge of it as well as I could.  
And it seems, some favourable Auditors of that plain Sermon, than preached (which your own Retirement through Sorrow, did not permit your Honour to hear) have given you that account of it, that your Honour judges it may be of use and benefit to others to read, to excite them to live in the Lord, that they also may die in the Lord, and be eternally happy.  
If therefore, when your Honour shall have read this Discourse yourself, it shall appear to your pious Judgement, likely to be further useful to that good end, for which I preached it, and your Honour now desires the publishing of it, I humbly submit it to your Honour's pleasure and disposal. And as I shall follow it with my Prayers to God, that it may prosper to the encouragement of humble and pious persons who shall read it; so also shall I beg of him, in whose sight the death of his Servants is precious, that he will build up a lasting Monument to the Memory of your Pious Lord, by causing his Lordship that now is, and the rest of his Generous Offspring, always to imitate this their great Domestic Exemplar; that so your Honour may still be a Naomi, Ruth 1.20. and that the Remainder of your Days may be blessed in them, as your many Years have been, wherein you lived with your most excellent and pious Consort.  
MADAM, I am Your Honour's Most humble Servant, ZACHARY CAWDREY.   

THE CERTAINTY OF SALVATION To them who die in the Lord.  REV. 14.13. 
And I heard a Voice from Heaven, saying unto me, Writ, Blessed are the Dead that dye in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their Labours; and their Works do follow them.  
IT is an Article of the common Creed of all Mankind, that it shall be far better with pious and virtuous Persons, and far worse with the vicious and ungodly, after this Life, than it can possibly be whilst they are in the Body. For it is generally believed, that this present Life is appointed by God, the Supreme Judge, to be the time of Trial and Probation, wherein Men work out for themselves either Eternal Salvation or Damnation. It was such even to Adam in Paradise.  
Now, if we inquire into the Rise of this common Persuasion (at least, as to the first part of it; about the future happiness of those who are esteemed good Men) we shall find that it is not Natural Reason which, in its Consequences, draws Men into this Belief: For Reason will easily convince a considerate person (who shall set himself to weigh things seriously and wisely) that Humane Nature is sunk into a state below the degree which was due to it according to the scale and distances of the Creatures from one another, and is fallen from its primitive temper, to affect and do things very Brutish, and unbecoming a Rational Being. And seeing this proneness to unseemly Actions and Affections is found to be common to all Men of all Ages and Climates or Places, it cannot be reasonably conjectured how this Degeneracy of Humane Nature could have come into the World, but by the Miscarriage of the first common Parents of all Mankind.  
Besides, it is plain to every Man who reflects upon his own Life, that he himself hath actually sinned, both frequently and heinously, against the Inwritten Law of his own Conscience.  
So that no Man's Reason can secure to himself, that God, the Righteous Judge, will advance him to Bliss hereafter, seeing he hath come short of the Glory of God, his Maker (Rom. 3.23.) which ought to be the great end and design of every Man.  
So that though Reason can evince the Immortality of the Soul, and that God will judge the World in Righteousness, according to their Works, and consequently, can prove that an Hell and state of Torments doth abide the notoriously debauched and wicked persons, yet cannot Reason prove that there remains an Heaven, or state of Bliss for any, seeing all Men are Sinners.  
From whence then comes it to pass, that men of all Religions; Heathens, Mahumetans, Jews and Christians, have imbibed a Belief, that certainly there is a Reward for the Righteous; and that after this Life, the Pious, the Just, the Loyal, the Temperate, the universally Kind and Obliging, and who delight in all other holy and humble persons, shall enter into Peace and Bliss? If I be able to judge, there can be no other Rise of this common Belief and Hope, but the Tradition universally carried down, from the first Fathers of Nations, to their Posterity; whom their Parents instructed, that though Mankind, by the Miscarriage of their first Parents, was fallen from their primitive Innocency, and had forfeited all Right to Happiness, as well as the fallen Angels had done, according to the Law, and first Covenant of their Creator; yet God condescended to make a New Covenant with Man in his lapsed State, through the Mediation of that promised Seed of the Woman, who, by having his Heel bruised (by suffering the Curse due to our Sin) should break the Serpent's head, and defeat the design of the fallen Angels, who aimed at the universal destruction of all Mankind. And in that Covenant God promised also, through the Intercession of the promised Seed, to accept graciously of the sincere, though imperfect Services of Men, and to reward them with an eternal Happiness. So that in every Nation, they that feared God, and worked Righteousness should be accepted with him, Act. 10.35.  
And this Patriarchal Creed, about the efficacy of the Propitiation of the promised Seed (the Christ) to abolish the guilt of Sin; and the prevalency of his Intercession, as Mediator of the New Covenant, to make accepted the Services of sincere and humble Penitents, was not only carried down by Catechetical Instruction to all the Families of the Earth, but they were taught also to make a Confession of that Faith, and to protest that Hope by the offering of Sacrifices, till the promised Seed should come to be actually offered as a Propitiation for Sin, and to establish that New Covenant, and the gracious Promises of it, in and through his Blood. Which Covenant was indeed, as to the Acceptance of God's infinite Mercy, established from the first moment that the Promise was made to Adam. And so Christ was a Lamb slain from the beginning of the World; not only in the Type of Sacrifices, but in Divine Acceptance, and in the acting of Faith by the Saints of all Ages.  
But this primary intention of Sacrifices, as representing the Atonement to be made by the promised Seed, and the Acceptance of our Services through his Intercession, was soon lost, and the Tradition about their Significancy was soon corrupted, and they became universally abused to Superstitious and Idolatrous Services.  
Yet still God, in his infinite Mercy to Men, and for their encouragement in Virtue and Piety, secured that part of the Tradition uncorrupt, That to them who by patiented continuance in well doing sought for Glory, and Honour, and Immortality, God would give Eternal Life, Rom. 2.7.  
But because Virtue was always envied, and many times persecuted (and especially it was so, after that Religion came again to be exercised upon the Genuine Patriarchal Principles revived in the Evangelical Doctrine) God, for our encouragement, was pleased to confirm that Article of our Faith [about the happiness of holy Men after death] by several Revelations from Heaven, which were after recorded in the Writings of the holy Prophets and Apostles. And of that sort is the Theme assigned me for my present Discourse: I heard a Voice, etc. For this Text was therefore commended to my Meditation, because it was the last Scripture which this Noble Berean, this learned and pious Lord had set down under that Head, [The Certainty of Salvation.] It being his pious custom, not only daily to search the Scriptures, and meditate on them; but also to refer the Scriptures to their proper Subjects; that they might be of ready use to him on all Occurrences.  
The Position, or Doctrine of this Text is the more to be observed, 
I have seen three Books in Quarto, writ by his Lordships own hand, wherein the Scriptures are thus disposed methodically under their proper Heads, very judiciously; being especially, Collections of such as tended to the confirming of his Judgement in the Doctrine of the Gospel, or encouragement of his heart in the practice of Repentance, Faith, Charity, Heavenly-mindedness, etc. And some also, as they did occur, for to justify the Usages of the Church of England, against both Popish and Fanatical Criminations.  First, because it is the foundation of all Religious Actings and Sufferings (for every one that cometh to God, or is a Proselyte to his holy Fear and Love) must believe that he is, and is a Rewarder of those that diligently seek him, Heb. 11.6. And Secondly, Because it is not only the Dictate of the Holy Ghost to the inspired Penman, but commanded by a Voice from Heaven to be recorded: An Angel speaking articulately in and with a Clap of Thunder to St. John, to write it. Instances of the like Voice we have in several places of Scripture; particularly, Mat. 3. at our Saviour's Baptism; and Act. 9 at St. Paul's miraculous Conversion.  
The Doctrine itself to be recorded is not barely propounded, but confirmed by all the Methods that Reason or Discourse doth admit; namely, by Testimony (Thus saith the Spirit) and by Arguments artificial, drawn from the most clear (to pick that of the Causes;) They may, or do rest from their Labours, and their Works follow them to be rewarded; a tranquillity or undisturbedness of state, and an enjoyment both of reflex and direct pleasure being necessary to make up complete Blessedness.  
Position. So now then our Theme or Position to be discoursed on is this, That it is evident both from the Testimony of the Spirit, and the most cogent Reasons, that they who die in the Lord are from thenceforth blessed.  
But before I pursue the Proof of it from the Arguments in the Text, I must explain the meaning of the Terms denominating the Subject of all the three Propositions in the Text; namely, They that die in the Lord: for in every one of the Propositions, that is the Subject: They who die in the Lord are blessed; They who die in the Lord rest from their Labours; and They who die in the Lord have their Works to follow them.  
Qu. What is it therefore to die in the Lord?  
Answ. He dies in the Lord, who at the time of his death is found under that temper of Spirit, and the exercise of those Graces, which do evidence his Implanting into Christ by Grace, and his Acceptance with God in Christ, through his Mercy, in the New Covenant.  
But to make this more clear, we must explain who it is that lives in the Lord: and that I may do so, I must set down what Respects and Relations Christ stands in towards us, according to God's Appointment in the New Covenant.  
1. Christ therefore is appointed by God in the New Covenant, to be a Propitiation and Atonement for Sin, through his Blood and Meritorious Sufferings; that on the account of them, God might pardon the returning Penitent, without any dishonour to his Sovereign Government of Men and Angels.  
2. He was appointed also to be the Mediator of a New Covenant, in whose hand all the Promises thereof are established: All the Promises of Pardon, Peace, Grace and Glory are Yea and Amen in him, or through his Blood or Death; confirming that New Testament, or Covenant.  
3. Christ is also appointed by God to be the Head and Fountain of new spiritual Life and Power to Mankind, who by the Fall of Adam, had lost all power to do good, and promote their own Happiness, as well as the Devils and damned Spirits had lost the same; but, It pleased the Father that in Christ should all fullness of spiritual power dwell, Col. 1.19. And He is that true Light which lighteth every man that cometh into the World, Joh. 1.9. And, Of his Fullness we are to receive Grace, and Grace for Grace, Joh. 1.16.  
4. Christ is appointed also to be the High Priest, in and through whose Intercession, our sincere, though imperfect Services are accepted.  
5. And he is appointed also to be the First born among many Brethren, in and through whose Purchase and Title we are to be adopted to the Inheritance of Eternal Glory.  
6. Christ is also appointed to be the First Fruits of them that sleep, to consecrate our Bodies to a Resurrection, by his rising again.  
Thus is Christ to us a Propitiation, a Mediator, an Intercessor, an Head and Root both of Grace, and Adoption of Bodies and Souls to Glory.  
But to whom is he effectually all this?  
The Gospel tells us, he is so to them, who exercise Repentance towards God, and Faith towards him, our Lord Jesus Christ, Act. 20.21. Who are constant in mortifying of their Lusts, Rom. 8.13. Who have devoted themselves sincerely to God's Glory, 2 Cor. 5.15. (that is) who have resolved to do or suffer any thing which may promote the Knowledge, Fear, and Faith and Love of God, and of our Lord Jesus Christ: And who exercise universal Charity towards all Men (even Enemies) with special delight in all holy and good Men, 1 Cor. 13.1. And lastly, Those who make God's Favour in Christ Jesus here, and Communion with him in a Vision of Peace hereafter, the Inheritance and Happiness which they choose and desire before all things, both in this World, and in the World to come, Psal. 73.25. and Gal. 6.8. These, I say, these penitent, believing, mortified, devoted, charitable, and heavenly-minded persons are (according to the Conditions of the New Covenant) in Christ, so as to receive from him the Benefits of Justification, Peace, Increase of Grace, Acceptance in their Duties, and Adoption, and Resurrection unto Glory.  
So then they who persevere in the Exercise of those Graces of Repentance, Faith, Devotedness to God's Service, etc. to the end of their days, these dye in the Lord: they die with a Right and Title (according to the terms of the New Covenant) to that Crown of Glory which Christ hath purchased; and as a Righteous Judge, will give unto them at that day, the day of death.  
A second Term to be explained is this (From henceforth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Epocha, or Date; and to me seems best fised at the death of the Saints.  
So that the sense is, They who die in the Lord are blessed from the very Instant of their death, without any suspension of their Happiness through the sleep of their Souls, or on account of their passage through, or stay in Purgatory, or any other middle state intervening betwixt the bodily Life and the Happiness of departed holy Souls.  
This plain sense is both agreeable to the Scriptures, and seems to be the sense of the Church of England about this Text, in that she appoints it to be read at the Interment of the Dead. So that I shall cleave to this plain sense, waving all critical Inquiries after any other; though I am not ignorant that some Expositors begin this Date from the ceasing of Persecution for some time under the Emperors Trajan, Antoninus, or some other mild Heathen Emperors. Other Expositors fix it from the renewing of Persecutions under Decius or Dioclesian, or other bitter Persecutors. Others again fix it from the time of ceasing Persecution under the Emperors, or Rome-Heathen, till the Renewal of Persecution again under Rome-Papal. But though Expositors thus differ about some critical Notes of time, yet they all agree that at their death the Saints are happy. I shall therefore stick to that sense.  
Thirdly, I must explain what are the Labours, from which they who die in the Lord are said to rest.  
I answer, All Conditions which are burdensome to the inward or outward Man, to Body or Soul, are Labours. Such therefore are Sickness, Pain, Loss, Reproach, Disappointment, Banishments, Imprisonments, Tormenting Deaths: Such also are those passions of Fear, Anger, Sorrow, Envy, Inordinate Desire, Suspiciousness and Anxiety of Mind: Such also are all Compassions and Sufferings in Soul for the Miseries of others, whether our private Friends and Relations, or our Country, or the Church of God. Add to these, Christians being subject to Temptations, either to sin, or to doubt of God's Mercy to their Souls, are Labours also. I say, all these, both Sufferings, Passions, Compassions and Temptations are Labours.  
Here therefore I shall, before I come to handle the main Proposition, speak a little to two other Truths here supposed; and they are these:  
First, That even good Men, who live in the Lord, do not, till they die in the Lord, rest from all their Labours.  
Secondly, That bad Men, who do not live in the Lord, and consequently, cannot die in the Lord, such do not rest from their Labours when they die; but the bitterest of their Labours follow them, even beyond the Grave.  
First, That good Men have not a Rest from their Labours on this side the Grave. It is true that Faith and Patience do much correct the malignity and bitterness of their Sufferings: but even the best of God's Children have their Labours here. For, Who can doubt but it is a labour and burden, even to a good Man, to be under pining sickness and pain, to be subjected to the persecutions of slanderous Tongues and Pens, to be deprived of their Estates, Liberty or Country? Who doubts but that Anger, Sorrow, Fear, and Anxiety of Mind are yet a greater burden and labour, if a good Man, in his weakness, falls under the impression of any of them? So also it is no small burden, when Friends are miserable or disobliging. What a great part of a good Man's heart and bowels are carried away by the loss of a dear Joseph, the Imprisonment of a Simeon, the Ravishment of a Dinah or Tamar, the Incest of an Amnon, or the Rebellion of an Absalon? What a burden of heart to good Men are their sorrows and fears for the Church of God, through the divisions of Brethren, and the Contentions of a Paul and Barnabas, or through the Apostasies of some, eminent for Profession of Godliness, to either damnable Errors, or rending Schisms, or downright Profaneness and Debaucheries? Such labours and sufferings also to a good Man are their fears and sorrows for the Land of their Nativity suffering, or like to suffer through Wars, Famine, or Pestilence. And lastly, What a labour and burden is it to a good Man to be assaulted with inward Corruptions, or outward Temptations; and to wrestle and combat with his spiritual Adversaries, and his own Doubts?  
Now there are few or none of these, but may be put into the Inventory of most, or all good Men. So that they may well, say to their own Souls in the Language of the Prophet; Micah 2.10. Arise ye, and departed; this is not your Rest, for it is defiled. So that no pious persons ought to reckon it a mark of God's displeasure or rejection, if they suffer here, and have not an Heaven upon Earth; seeing all holy Men, who have gone before them to Heaven, were made perfect by Sufferings: and so also their Sufferings may be instrumental in the hand of God's Spirit, to prepare them, and make them meet for the Inheritance of the Saints in Light.  
The second Proposition here supposed is, That bad Men, even when they die, do not rest from their Labours. They are no more free from Sufferings on this side the Grave, than good Men are: their Sicknesses and Pains be as sharp and vehement, their Bones being full of the Iniquities of their Youth, Job 12.11. their Children may be rebellious; as Sennacherib had Adramelech and Sharezer; or they may die soon, if they be hopeful, like Jeroboam's Abijah: Their Names and Reputations may be torn in pieces by their black-mouthed Fellow-sinners; and they usually are highly tormented with fears and anxiety of Mind, and with rage and envy at other Men. But one of the chiefest torments of wicked Men on this side Hell is, their indignation against the Servants of God; against whom they being exceedingly mad and outrageous, their Breasts are made thereby Nests of Hornets or Serpents, which continually sting and torment themselves, though they are the Torments; they raging, because they cannot break the faith and patience of the Saints. Add to all these, that their very sinful pleasures carry so much of pain of Body, and impairment of Health, and of torment of Mind, through disappointment in them, as outweighs all the supposed pleasure of the Sin. Add to this, the horror of their Consciences, and a fearful expectation of fiery Vengeance to come upon them. This is the portion of those that hate God; and well were it with them, if all this misery of theirs might expire with their last breath: but woe, and alas; the bitterest sort of these labours follow them to Hell, and constitute a great part of it: There God let's lose upon them those furious passions, which are at once, both their sin and torment: They are given over to the most outrageous and implacable hatred against God; and though they know they are miserable because they hate him, yet, through the impotency, and violence of their rage, they cannot so much as desire to be reconciled to him. We find, even upon Earth, weak and passionate persons to be subject to the like impressions, when they are peevish, and angry with their Betters, though they find that their very anger is exceedingly fretting and galling, and that also it is contrary to their interest to maintain that unequal Contest with their Superiors; yet they cannot bring down their stomaches, to desire Reconciliation: such is the rage of the Reprobates against God; but their's is far more vexatious and tormenting, than ever the passions of any peevish Child, or Woman, or other weak person was to themselves on Earth. And though upon Earth, the Wicked have the helps of common discretion, natural patience and toleration, and the interposal of diversions, to abate the sharpness of their passion; yet in Hell they shall have none of these assistances and restraints; but the torrent of their rage against God shall run with that impetuous violence, as to fill their Souls with unexpressible spiritual pains and torment. Add also, that then shall be let lose in them a most furious and implacable anger and rage against the Devils and their fellow-damned in general, who shall hate and rage against them reciprocally: but especially, their indignation shall be against their Fellow-sinners; those whom they either seduced, or by whom themselves were seduced into those courses of Sin, that led them into destruction; and all their endearments of drunken Cups, and wanton Embraces, and other mutual Caresses in their Sins, are then turned into the bitterest hatred, and spitting (as it were) Fire and Brimstone in one another's faces, because they did mutually seduce, and were seduced into those sins which brought them into that place of torments. Oh, that Brethren in Iniquity would consider this, that Hell will turn their sinful kindnesses into mutual detestation and rage against one another! But though Anger and Rage are a torment, that no Tyrant on Earth ever found out the like; yet there are other passions than let lose upon them, no less tormenting: Such is their envy against God, and his Essential Glory and Bliss; their envy also at the blessed state of the Angels, and all the glorified Saints of God; but especially, 
See the fifth Chapter of the Book of the Wisdom of Solomon, excellently describing this part of the misery of the Damned.  at those whom they themselves personally hated, despised, slandered and persecuted on Earth; whom they shall then know to be exalted to Glory and Happiness: (As the rich Man, Luk. 16.23. who would scarce vouchsafe half a Look on Earth towards poor Lazarus, save that of contempt and scorn, lifting up his eyes in torments, saw Abraham, and Lazarus in his bosom, enlarged in the pleasures of unconceivable love and delight.) Add yet further, the remorse and gnawing of wicked Men's own Consciences; those Worms that never die. Add also their vexatious sorrow, together with their anguish, and sense of their pains, with the utmost tenderness and resentment, without any assistance of natural Courage, or philosophical Considerations to abate it. And to all these may be added also, their fears of new torments, of new effects of Divine Displeasure; together with the despair of ever coming out of that Prison, or shaking off those Chains which hold them in the utter Darkness; there is weeping, and wailing, and gnashing of teeth.  
So that we see that those vexatious passions of Anger, Envy, Sorrow, Fear, etc. which make the lives of wicked Men miserable upon Earth, shall follow them to Hell in the highest Paroxisms, and most vexatious bitterness; besides what other ways of tormenting them, God shall then think sit to draw forth against them. Oh, that Men would ponder and consider these things, and, knowing the terrors of the Lord, be admonished to flee from the Wrath that is certainly to come! The consideration of which may well make our thoughts run into that Meditation of the Psalmist, Psal. 119. v. 118, 119, 120. Thou hast trodden down all them that err from thy statutes; for their deceit is falsehood: Thou puttest away all the wicked of the earth like dross, therefore I love thy testimonies. My flesh trembleth for fear of thee, and I am afraid of thy judgements.  
Having thus made my way clear to my main Position, by a brief Consideration of these two other supposed in the Text; That the Godly, on this side the Grave, do not rest from their Labours: and That the Wicked, neither in this World, nor that to come, have Rest, (There is no peace, saith God, to the wicked,) I proceed to handle that great Article, which a Voice from Heaven commanded to be recorded; namely, That it is witnessed by Divine Testimonies, and confirmed by the most cogent Arguments, That those who die in the Lord are from thenceforth blessed. The Divine Testimony is dispersed all over the holy Scriptures, this being the very end of penning them: Rom. 15.4. That we, through patience and comfort of the scriptures, might have hope, a lively hope of this glorious inheritance, incorruptible, undefiled, that fadeth not away, reserved in heaven for us, 1 Pet. 1.4. I shall therefore cite only two or three Scriptures confirming this Doctrine, That those who die in the Lord are thenceforth blessed. By the inspired Prophet Isaias, the Spirit saith this, Isa. 57.1, 2. The righteous perisheth [dyeth] (so is the Caldee Paraphrase) and not man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come: He shall enter into peace, they shall rest in their beds, each one walking in his uprightness. The same Spirit speaketh so also by the inspired Apostle, St. Paul, Rom. 2.6, 7. God will render to every man according to his deeds; to them who by patiented continuance in well doing, seek for honour, and glory, and immortality, eternal life. So again, in that remarkable place, Gal. 6. v. 7, 8. Be not deceived, God is not mocked; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the middle Voice) God doth not mock or delude the Expectancies of his Servants) whatsoever a man soweth, that shall he also reap: For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit, reap life everlasting. And our Saviour told the Saint-Thief, he should that day be with him in Paradise, Luk. 23.43. But the Spirit not only witnesses this in the Records of Scripture; but in the hearts, and by the mouths of his dying Servants. Attend at the Stakes of the Martyrs, ready to ascend in their fiery Chariots, and crying out, Come, Lord Jesus; come quickly: I desire to be dissolved, and be with the Lord. Or hearken at the Deathbeds of other Saints, who, with old Simeon, cry with their last breath, Luk. 2.29. Lord, now lettest thou thy servant departed, according to thy word, in peace. Or as it is, 2 Tim. 4.7, 8. I have fought the fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a Crown of Righteousness, which the Lord, the righteous Judge, shall give me at that day (the day of his departure which, Ver. 6. he saith, was at hand.) All these give abundant testimony to this truth. In short, All the triumphal expressions of dying Saints (whether Martyrs, or others) declaring their assured hope of Bliss, amongst the Spirits of other just Men made perfect, upon their Dissolution, are but the Echoes of the Testimony of the Spirit in them, sealing to them the Assurance of their immediate Entrance into Life everlasting.  
But this Truth is yet further evidenced from the Arguments of the Text; They rest from their labours, and their works follow them. The first Argument runs thus; They that rest from their Labours are blessed: but those who die in the Lord, rest from their Labours; therefore they are blessed. That resting from Labours, and things burdensome to Body and Soul, but especially, those burdensome to the Soul, makes Blessedness, is the Sense of all wise Heathens, as well as Christians.  
Seneca writ a Book about Tranquillity of Mind, 
Seneca de Tranquillitate. Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Plutarch another of the same Subject, to show that Happiness consisted in undisturbedness of the Soul or Spirit: and they both give directions how a wise Man might attain that state of a quiet Spirit, in the midst of the confusions of his outward condition. Their directions are, some of them, very good and rational, but not of virtue enough to work the Cure they pretend to. There is one Christian Direction surmounts them all; namely, this; Trust God's Goodness in all things, and submit to God's Wisdom and Faithfulness in all things, to cause all to work together for good, according to his Promise in Christ Jesus, Rom. 8.28. But however, hence it is evident, these Heathen judged that a resting from Labours, at least, those of the Soul would make a blessed state. And Epicurus thought, that much of the Happiness of the Gods consisted in their Rest, and quiet Recess from the bussles and confusions of the World below. And indeed, it must needs be the common sense of all Mankind, that rest from labours makes a blessed state: For who can think but that it is a blessed condition to be free from Pain, Sickness, Tortures, Reproaches, tormenting Passions and Compassions; and the rest of those Labours which I shown, that even good Men are subject to in this Life. And now, then, that the departed Saints do rest from these Labours, is sufficiently proved, in that the All-knowing Spirit of Truth here affirms it: For the Spirit not only saith, They are blessed, but says also, They are therefore blessed, because they rest from their Labours. But that they do rest from their Labours may also be made out by Discourse and Reasoning: For first, They that are departed in the Lord, having laid by their Bodies, are secured from all impressions that were made upon their Souls, by the means of their Senses, and Members of their Body, they cannot be sick, or pained, or weary, or hungry, or feel Cold or Heat, or be wrought upon by any Engine of Torture: From all these sorts of Labours therefore, the separate Souls of the Saints must needs rest. Next, as to Reproaches and Slanders; they affect us not in the Body, further than we hear and know them; and if we do hear them, yet the testimony of our Consciences disarms false Reproaches and Slanders of their Stings: Nay, even just Reproaches falling upon a good Man, through some scandalous act of Sin, doth not sharply afflict him when he doth repent; for the shame for his sin will sit light, where the sorrow for his sin sits heavy. And further, where a Sinner's Repentance is evident, none will reproach him for his sin, but Fools and Villains. And if a good Man, even in this Life, is thus secure, in a great measure, against Reproach, much more safe is he in the other World, in his separated state: for, as all the flatteries of surviving Friends and Admirers arrive not at the knowledge of the Damned, nor abate or alter their misery, no more do all the Libels and Satyrs, or other lying Invectives, thrown after good Men departed, ever reach to their knowledge, much less can they impair their joys, or disturb their blessed tranquillity.  
Nay, the very memory of good Men's sins (of David's Adultery and Murder, of St. Peter's Denial of his Master, and the like) which were repent of upon Earth, are not recorded in Heaven: God removes their transgressions from before his own face; and other Saints, if they knew them upon Earth, cannot possibly upbraid them, they all being possessed with the Contemplation of God's infinite Mercies in Christ Jesus, who had pardoned and saved themselves, and other penitent Sinners.  
The next sort of a good Man's Labours, are those which arise from Temptations to sin, or to doubting of God's Mercy. But first, the Saints cannot possibly sin in Heaven, not only because there will be nothing to tempt them to it, but also, because, knowing God perfectly (according to their capacity) they must needs love him perfectly; and consequently, they cannot sin against him: And, they loving God perfectly, cannot possibly doubt of his love to them; seeing the highest effect of the Divine Love to us is this, to give us to love him, and delight in him.  
Now then, there remains nothing but tormenting Passions and Compassions, which we before put into the Inventary of good Men upon Earth: but none of these can follow them to Heaven.  
For first, Anger cannot enter into that Kingdom of Love, because, they who love him that begets, must needs love them that are begotten of him, 1 Joh. 5.1. When therefore two Saints meet in Heaven, who, on account of different Opinions or Practices (consistent with true Faith in both the Litigants) were highly angry with one another upon Earth, they will each rejoice in the Salvation of the other, and each love other as himself, and will bless God, that he was to each of them a more just and merciful Judge, than they were to one another upon Earth.  
Next, No fear can enter there, where God's Truth, Power, Wisdom and Goodness are all engaged for the Security of our being eternally blessed.  
It is no less impossible, that Envy should follow a Saint to Heaven, to torture him there, who was, in a great measure, a stranger to it here; seeing even here, God is the Portion of Believers; and they who have God for their Inheritance, find no reason to envy the Lot of others, being assured, their own is the best Portion. But besides, consider that every one of the Saints in Heaven hath the full Inheritance: the Church there, is a Church of the Firstborn of God: Every one is an Heir to the whole Kingdom, and filled with all the Fullness of God, Ephes. 3.19. according to the Capacity of every one. For such is the nature of the Enjoyments of spiritual Objects, that every Man may have all: So that one Saints knowing and loving God perfectly, hinders not, but that another, yea, ten thousand times ten thousand may know and love him perfectly, without any Defalcation from the Portion of one another. And further, consider that all the Saints having entirely resigned their Wills to the Will of God, and being perfectly well pleased with all his Appointments and Assignments; and withal, loving other Saints even as themselves, it is impossible that Envy should enter amongst them; for the only Roots, on which Envy can grow, are a quarrelling with the Will of God, and not loving our Neighbour.  
Lastly, No sorrow, either for themselves or others, can disturb the Inhabitants of the Jerusalem which is above: For, How can they sorrow, who have all they can desire, and delight eternally in the state they do enjoy? Nor can the Saints grieve on the account of others, seeing all pleaseth them, which it pleaseth God to order for his own Glory: So that for what the state of their Friends on Earth is, they are not solicitous; knowing, that that infinite Wisdom and Goodness, which it is their delight to contemplate above, ruleth all things, both in Heaven and Earth.  
Nay, the very Reprobation of wicked Friends and Relations will not affect the Saints, who do delight that God's Justice and Holiness are glorified as well as his Mercy.  
And withal, the Love of God so entirely possesses the Saints, that it extinguisheth the Love of wicked Friends, as the powerful shining of the Sun puts out a Lamp or Candle.  
Hence than it appears, they must needs be blessed who die in the Lord, seeing they rest from all their Labours; both from outward Sufferings, and inward Temptations, and from all tormenting Passions and Compassions. There remaineth therefore a Rest for the People of God.  
But there is another Argument also, in the Text, to prove the blessed state of departed Saints; Their works do follow them.  
But that the Argument may show its force, we must inquire what sort of Works do follow them?  
I answer, First, Their sinful Works do not follow them who die in the Lord; they being absolved from the Gild of them, by the Propitiation of the death of our Saviour Christ. So that there is no Condemnation to them that are in Christ Jesus, Rom. 8.1.  
How far the remembrance of our own sins and sinfulness may abide with us in Heaven, I cannot say; only, I do confidently believe, that no more of that Remembrance shall remain with us there, than shall cause us to admire and adore the infinite Patience and Long-suffering of God to us on Earth, and to delight ourselves in that sweet reflection upon the Divine Goodness.  
The Works, therefore, of the Saints, that follow them, are their good Deeds, done according to God's Law, as the Rule; and by his Grace, as the Power; and in Obedience and Love to him, as the Motive; and for his Glory, as the End. And of this sort are all Acts of Piety, Faith, Repentance, Mortification, Loyalty, Charity, Justice, Temperance, and other Christian Graces.  
These follow the Christians, to be judged and rewarded.  
But by what Law are they to be judged? Not by the Law of Works, given at our Creation; not according to the Estimate, which God's Rectoral Justice passeth of the Actions of Men and Angels, as he is the Maker and Ruler of them; (for the best Works of the best Men, being thus judged, would be reprobated and condemned.)  
The Works therefore, of the Saints follow them, to be judged by the Law of Faith, by the New Covenant, by the Book of Life mentioned, Rev. 20.12. Out of which, together with the Books of their Consciences, the Dead are judged according to their Works; that is, according as their Consciences do bear Testimony, of their Evangelical Obedience, or of their Neglect of it, they stand or fall at the Bar of Divine Justice. The Law of which Book of Life is this, That if the heart be sincere, as to the aim and end, with a single eye designing God's Service and Glory in our Undertaking; and if the matter of the Act be according to God's Command, then, though there be a failure in that full intenseness of the Affections that should have accompanied the work, or in the exactness and regularity of some circumstances of it: which failure is caused through an unaffected or unallowed inconsiderateness, or through some other weakness; yet being done, I say, with a sincere heart, it is (being weighed in the Balance of the Gospel) a good work; it is accepted by God in Christ Jesus, and accounted to the Saints for Righteousness, and shall be rewarded. This is plainly proved from that Promise, Mat. 10.42. He that gives a cup of cold water to a disciple, in the name of a disciple, shall not lose his reward, shall have a disciple's reward. And so, Matth. 25.21. The Servant that was faithful in the use of his Talents, was called to enter into the Joy of his Lord. And so again, Mat. 25.41. Those who clothed, fed and visited Christ in his poor Members, are by Christ invited, as the Blessed of his Father (as those approved by his Father) to inherit the Kingdom prepared for them from the beginning of the World.  
We may observe the different manner of dating the setting out the Reward of the Righteous, and the Reward of of the Wicked. The Wicked (those on the left hand) are bid, Go, ye cursed, into everlasting fire, prepared for the Devil and his Angels; into the Hell which was appointed by God, immediately upon the sin of the Angels, which was committed before the sin of Man; probably, before Man's Creation, or the Creation of any part of the visible World: But the Saints (those on the right hand) are called to enter into the Kingdom prepared for them from the beginning of the World; that is, from that very instant wherein God condescended to make a new Covenant with fallen Man, in the promised Seed, the Seed of the Woman, Gen. 3.15. For that phrase (From the beginning of the World) points directly to the time of making that new Covenant in Paradise; and on that account, Christ is called, A Lamb slain from the foundation of the World, Rev. 13.8. That new Covenant is in that Verse called, The book of life of the Lamb slain from the foundation of the World; it containing the conditions of life and Happiness, settled in the Mediation of the Lamb, the Lord Jesus; and confirmed in his Blood, from the beginning of the World.  
So then, when God made that new Covenant; promising in Christ Acceptance of Men's sincere, though imperfect Obedience; then, I say, he appointed and prepared for them, not a Return into an earthly Paradise, but an entrance into an everlasting Kingdom, into an Eternal Life, even for all those, who by patiented continuance in well doing, seek for honour, and glory, and Immortality, Rom. 2.7.  
We may observe further, that the New Covenant was ratified and established by God's Mercy, in the promised Seed, Gen. 3.15. in his sentencing the Serpent, and before he passed Sentence on Adam and Eve: And therefore, in the sentencing of them, we hear of nothing of either spiritual or eternal Punishments pronounced against them; but there is denounced only such temporal miseries, and a temporal death, as do indeed declare God's Anger against Sin; but withal, may, by the Grace of God in the New Covenant, redound to our spiritual and eternal Good: On which account, St. Paul, 1 Tim. 2.15. saith, that The childbearing woman, notwithstanding her pains in childbearing, shall be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through that promised birth of the Saviour of the world, if she continue in faith: For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates not to every Woman's Childbearing, but to the famous Birth of the promised Seed (as I, with submission to the Godly Learned, do judge.)  
So then, when Christians, through Grace, perform the Obedience of the new Covenant in Repentance, Faith, Self-denial, Heavenly-mindedness, Charity, and the rest of Christian Duties, God accepts of them in Christ Jesus, and will reward them: therefore their Works following departed Saints to be rewarded, they who die in the Lord are blessed.  
And yet the Argument concluded not strongly, unless that Reward be, and make up complete Blessedness. But that it doth so, is evident from Rom. 2.7. God will give to them, who by patiented continuance in well doing, seek for honour, and glory, and immortality, eternal life: And Gal. 6.8. it is affirmed, that They who sow to the spirit, shall of the spirit reap life everlasting.  
Now, this Life everlasting, which is the portion of the Saints, that it may be a complete and perfect Happiness, must be, at least, thus qualified.: In it, the Saints must not want any thing that they stand in need of, or desire any thing, but what they have, nor ever come to distaste or loathe any thing they do enjoy, nor fear the loss of what they are possessed of, nor envy the portion of any other who partake that state with them, nor yet despise any that are their Associates in that blessed Inheritance: I say, the meanest Saint cannot envy the highest Angel, nor can the highest Angel despise the meanest Saint. For Reason itself will evince, that it cannot be a perfect Life and Happiness, where there is want of something we do need, or longing for something we have not, or a loathing of what we once savoured, or a fear of losing of what we enjoy, or a scorning, or an envying of those who are our Companions in the same state: But those Evils of Want, Longing, Loathing, Fear, Envy and Scorn being removed, it cannot be, but the Reward of the Saints must amount to Fullness of Joy, and Pleasures for evermore. Oh, the infinite Mercies of God in Christ Jesus, who accepts of the sincere, though imperfect Services of holy and humble persons; and thus highly rewards them!  
But if we yet further inquire what Object it is, that being thus enjoyed, sets us above Want, Longing, Loathing, Fear, Scorn and Envy?  
I answer, It is God himself, communicating his own glorious Perfections to the Knowledge and Contemplation of the Saints and Angels, in that excellent Light of Glory, wherein they see him face to face, 1 Cor. 13.12. and see him as he is, 1 Joh. 3.3. By which Knowledge, so clear, and so glorious, the Saints and Angels are wrapped up into the most intense and fervent love of him, and delight in him, that it is possible for Creatures of their degrees to receive.  
And seeing the Essential Happiness of God himself appears to be his Comprehensive Knowledge of his own Glorious Essence and Perfection, and the Essential Love of, and Eternal Complacency in himself (for there is not a more excellent Being than himself for him to contemplate, nor a more lovely Being than himself for him to delight himself in.) Hence, I say, our coming to that blessed Enjoyment of him, is called, Matth. 25.21. the Entering into the Joy of our Lord, we coming to enjoy God, whom himself enjoys, and to enjoy him by Contemplation and Love, which is the way of God's own Essential Enjoyment of himself, as far as we can apprehend.  
Thus God is the Portion of his People, and the Inheritance of his Saints. The Works, therefore, of those who die in the Lord, following them, to receive so high a Reward, through God's Mercy in the New Covenant, confirmed in the Blood of his blessed Son; it must needs be, that they are eternally blessed.  
And that this honourable and pious Person, whose Funeral Rites have called this great Assembly together, is now arrived at that Reward, and Crown of Evangelical Righteousness, is, I suppose, the persuasion of all persons present who knew him, and who believe that there is a Reward for the Righteous.  
But, considering that when a great and good Man dies, something of the Panegyric is required, to make up the Justa, and complete his Funeral-Rites (David himself made a Funeral-Oration at the Interment of Abner, 2 Sam. 3.33.) I shall say something of that kind, as well as I am able; but still being careful of this, that I may not, by Commendation of the Dead, give any just Offence to the Living; nor by false Praises of the Deceased, lay a Snare for the Feet of Survivors, as is too oft done. I will therefore say nothing, but what I knew, or have unquestionable Testimony for it.  
Concerning the Family, of which, this Noble Lord was lately the Head, you all know, it hath sent forth its Boughs unto the Seas, and its Branches to the Rivers, Psal. 80.11. most Families of Quality in this County, and many also in other Shires, having mingled their Blood, by Marriage, with that of Dunham.  
Himself joined in Affinity, with two great and ancient Families of the Nobility; first that of Lincoln, then that of Stamford; who justly esteemed a person of such accomplished Endowments, of such eminent Moralities and Intellectuals, a Son in Law worthy their desire and choice.  
From his Youth upward, he professed and practised serious Godliness, mixed with Humility and Charity, and devoid of Affectation, Censoriousness, or Partiality.  
He visited his Closet frequently every day for his private Devotions, and withdrew for that good work, even in the greatest throng of Business; and in his very Journeys, sought out such Privacies as befitted those sacred Brea●hings: which shown, that it was Affection, not Custom, which carried him to that pious Retirement.  
His Family was daily called, at due Periods, to Religious Worship; himself and his pious Lady joining therein, when Health permitted.  
He constantly, when he was in health, attended the Public Service of God, according to the Order of the Church of England, by Law established; of which Church he lived and died a pious Member.  
He usually came to public Worship with the first, and stayed till all Offices of the same were celebrated, if any, besides the common and stated parts of it, were to be transacted, as Baptism, or the Eucharist, joining devoutly in them. In London, he received the Communion Monthly, at Covent Garden-Church, if he was able to go thither; humbly kneeling at the Rails before the Altar, or Communion-Table.  
It was his misfortune, when he was young, to be seduced with the plausible pretensions of the Artificers of our late Troubles: But he soon shown the integrity of his heart, by his early withdrawing from them, when he discovered the mischievous designs of those who had drawn upon their Sovereign.  
But, as if that Secession from them had been a small Expiation of his Error, he, upon the first hopeful opportunity, adventured his Life, Fortunes and Family, in the Service of our Royal Sovereign, whom God long preserve.  
And this he did not only upon truly Loyal and Monarchical Principles, without admixture of any By-designs with the Service of his Prince; but also by the Warrant of an express Commission from his Sacred Majesty, constituting him Commander in Chief of all the Forces raised, and to be raised for His Majesty's Service, in Cheshire, Lancashire and North Wales. Which Commission I have seen and read; it being exemplified under his Majesty's Royal Signet, and Sign Manual: Dated at His Majesty's Court at Brussels, Aug. 9 1659. in the eleventh Year of his Reign.  
With him then joined many primitive Loyal Cavaliers, and many Loyal Converts: some of both sorts, I believe, are here present.  
And the Rising of him, and of you (Noble and Loyal Sirs) with him in this County, gave the first warm and invigorating Spring beam to the Frost-nipped Loyalty of the Nation. For, the Tyrannical Usurpers cunningly exciting many of the Loyal Party, by the Artifices of false Brethren, to make ineffectual Attempts against their too well fortified Usurpation, did, upon the discovery of them by their Decoys, cut them off, by bloody and merciless Executions. Which, though it abated not the Zeal of the Royal Party, yet it rendered many of them so mutually jealous, that they durst scarce in secret communicate their loyal thoughts and desires to one another.  
But the Rising of this Noble Lord, and of you (Generous Sirs) in Cheshire, unlocked the bosom, and opened the mouth of every Loyal Subject to his Neighbour, to own the Royal Cause again with Courage and Confidence, and gave the whole Nation boldness to declare their longing for David's Return.  
Insomuch, that one of the bloody Regicides said with Indignation, That Sir George Booth 's Rising in Cheshire had again conjured up that old Monarchical Spirit in the Nation, which he feared would never again be suppressed; and for that, he must die without mercy.  
And undoubtedly, he had done so, as the gallant Montross did in the like Circumstances before, if God had not wonderfully prevented. So that this Noble Lord, and his Loyal Fellow-Soldiers (even the Regicides themselves being Judges) triumphed over the very Heart and Principles of Rebellion.  
And that His Sacred Majesty had this gracious sense of this Attempt, is evident, by the Honours, and other Favours he accumulated on this Loyal Convert.  
And that it may appear that I speak not without Warrant, I have transcribed out of his Lordship's Patent for his Barony, His Majesty's gracious and ample Testimony of that honourable Engagement. The words are these; 
Idem Georgius, summis Majoribus nequaquam virtute Minor, crudelissimo Patris nostri Augustae Memoriae Parricidio, nec non nostro miserrimo longóque exilio, soevisque Regnorum Calamitatibus barbarâ & inhumanâ Regicidarum crudelitate mancipatorum gravissimè affectus; singulari in Nos amore in ruentem Patriam memorabili pietate impulsus, incredibili virtute, Rei Familiaris Vitaeque, summo cum periculo, coactâ fidâ & Nobili Fortium Virorum Manu è Comitatibus Cestriae & Lancastriae Arma sumpsit, Nos Regnis, Nobis Regna redditurus. Quibus Ausis ingentibus licet tunc temporis ceciderit, restanrationis tamen Nostrae tam foelicis, tamdiu exoptatae, Ansam praebuit.  
The same George, no way inferior in Virtue to the chiefest of his Ancestors, being deeply affected with the cruel Murder of Our Father of blessed Memory, and with Our own most deplorable and long Banishment, and with the heavy Calamities of Our Kingdoms, enslaved by the inhuman Cruelty of the Regicides; and being drawn by singular love to Us, and by memorable piety towards his sinking Country, having with wonderful Courage, and the greatest hazard of his Life and Fortunes, gathered a Loyal and Generous Band of valiant Men, out of the Counties of Cheshire and Lancashire, took up Arms, designing to restore Us to Our Kingdoms, and Our Kingdoms to Us. In which Heroic Attempts, though he then failed, yet gave he occasion for our so happy, and so desired Return.   
Having been thus large in this part of his Character, I will be the briefer in the rest.  
I shall not need to mention his Domestic Virtues.  
It is known to all about him, that in the faithful and affectionate Conjugal Love betwixt him and his pious Lady, God set forth a worthy Example to this profligate Age, how sacred the Matrimonial Bands are to those who fear God.  
As God blest him with a numerous Issue (for all whom he made an honourable Provision before his death) so he educated them all with that pious Care, as if the Fate and Honour of his Family was embarked in every one of them single.  
Towards his Servants he was so just, that he not only gave them all their due Expectances, and more, as to Temporals; but caused them to be constantly instructed in the things belonging to a better Life.  
Towards his Tenants (according to the Hereditary Virtue of his Family) he was one of the best of Landlords; under whose Benevolent shadow, many hundred Families did rest, and enjoyed comfortable and plenteous Subsistencies  
The freedom also of his generous Hospitality, and of his Alms to the Necessitous, have rendered his Memory blessed: And so also hath his Charity towards all Men; with his special delight in all the pious, humble, loyal and peaceable persons known to him. And no less eminent was he in his Mercy towards, Enemies; not only forgiving those who attempted his Life and Fortunes, and putting them into his Prayers, but doing them signal and ample Kindnesses, overcoming their Evil with Good.  
In the long and sharp Pains and Sickness, which cut short his Pilgrimage, he shown such composed Patience, as no bare Philosophical Principles (though he was well versed in the choicest of them) could possibly have produced; but it evidenced itself to be the Genuine Issue of the Grace of God, in a Will wholly submissive, and resigned to the pleasure of his Sovereign Lord and Maker; and still trusting his Wisdom, Mercy and Faithfulness in Christ Jesus, to cause all to work together for good to his immortal Soul.  
So that we have, upon all accounts, good ground to hope that he is entered into that Kingdom of Peace and Purity, where every Saint and Angel loves God more than they love themselves, and God loves every Angel and Saint more than they can love themselves; and every Saint and Angel loves others, even as themselves: and so they have as many Joys as they have Companions.  
It must needs therefore follow, that all Labours are then removed, all Tears are wiped away, all Desires satisfied, all Wants supplied, all Temptations excluded, and all Graces perfected; and the Glorified Saints have the perfection of Holiness, and the fullness of Happiness, through the Excellency of the Knowledge and Love of God, their Maker and Saviour, and in mutual Complacency in one another, and rejoicing over one another in the Lord.  
This is the Portion of those who live and die in the Lord.  
Therefore (my beloved Brethren) be ye steadfast, unmovable always abounding in the work of the Lord; for as much 〈◊〉 ye know, that your labour shall not be in vain in the Lord.  
Rev. 1.5, 6. To him that loved us, and washed us from our sins in his own Blood, and hath made us Kings and Priests to God, ever his Father; to him be Glory and Dominion, for ever and ever. Amen.  
FINIS.