TWO SERMONS The first Preached at Steeple-Aston in Oxfordshire at the Funeral of Mr. Francis Croak of that Place Aug. 2. 1672. The other at the Funeral of Alexander Croke of Studley Esq Buried at Chilton in Buckinghamshire Octob. 24. 1672.  
By DANIEL GREENWOOD M. A. and late Rector of Steeple-Aston in Oxfordshire.  
OXFORD, Printed Anno Dom. 1680.   
Isai. LVII. 1, 2. The Righteous perisheth and no Man layeth it to heart, and merciful Men are taken away; none considering that the Righteous is taken away from the evil to come. He shall enter into peace, they rest in their Beds each one walking in his uprightness. 
THE Prophet Isaiah (as all the Ministers of Christ) was set to be a Watchman, to give warning of Judgement approaching; and also to be a Judge to Judge the House of Israel and to show them all their abominations, the causes and procurers of these Judgements. To be also the voice of a Crier or a Trumpet to alarm and rouse them to a readiness, that being God would do this to them, they should prepare to meet the Lord by a thorough humiliation, hearty repentance, and effectual reformation and amendment of such things as are amiss. In the dispatch and delivery of this his message and errand, he meets with various effects, and his word different entertainment from two sorts of Men. 1. some were stubborn and disobedient going on impenitently in their rebellion, adding Sin to Sin, and securely promising themselves prosperity, many happy days, with a plentiful and flourishing State; notwithstanding all the menaces of the Prophet, like those Deut. 29. 19 That say they shall have peace though they walk after the imagination of their own Heart adding drunkenness to thirst, so these secure desperate Jews slighting the threaten of God by his Prophet cry in the verse before my Text, Come, I will fetch Wine, and we will fill ourselves with strong Drink; and to morrow shall be as this Day and much more abundant, like Babylon that said Is. 47. 7, 8. etc. I shall be a Lady for ever so that they did not lay those things to Heart nor consider the latter end of it, like those Amos. 6. 1. That are at ease, put far from them the evil day, and regard not the afflictions of Joseph. But secondly there was another sort whose Hearts like Josiahs were tender, trembled at God's word, were afraid of his Judgements, prepared their Hearts to seek the Lord, and Mourned in secret for common abominations▪ who mended what they could & mourned for what they could not Now so it came to pass that while God was thus threatening these degenerate Jews by slow but secret paths making way for his wrath, and bringing on the Judgements which he had denounced; many of those Holy Men fore spoken of dropped away; some it may be cut off by a sudden and violent stroke, who had their Lives threatened by the cruel usage of mercyless persecutors; others called aside by the wife dispose of him▪ whose we are, and whose our time and Life is. So that good Men seemed to be very thin strewed; scant one of a family and two of a tribe; that he might complain as the Psalmist. Ps. 12. 1. Help Lord, for the Godly man ceaseth, the faithful fail; or as Mich. 7. 1. Woe is me for I am as when they have gathered the Summer fruits, as the Grape glean of the Vintage. All this was little regarded or minded by wicked worldly, and voluptuous Men; but it could not choose but be an heart's grief, a sore rock of offence, and occasion of trouble of mind to serious and considerate persons. Therefore the Prophet amidst dreadful denunciations of Judgement against the main Body of State, inserts some words of comfort to the sincere hearted who could not but lament to see but few good, and those few made every day fewer by Death. And therefore in these two verses God by his Prophet tells the People. 1. How greatly he resents that neglect which his People met with, complaining that their Death was not regarded; nor their loss valued as it ought. 2. Tells them what gracious end he had in cutting the thread of their temporal Lives, which was to deliver them from the evil to come. 3. What care God had of them after this life, and what amends he made them for snatching them sooner than ordinary out of the World. They enter into peace etc. These afford us sundry points of Instruction. 1. That God would have the Death of his Servants minded and laid to Heart. 2. God sometimes in much Mercy takes away his Children by Death from the evil to come. 3. That the Death of the Righteous is the beginning and inlett of their happiness.  
1. That God would have the Death of his Servants minded and laid to Heart. The righteous perisheth and no Man etc. by Righteous understand in a large sense, the Holy, the good Man, that hath respect to all God's Commandments; that is careful to order his Conversation aright, or, as the 2. verse expresseth it, He that walketh in his uprightness. By the merciful Man, understand the same good and holy man expressing his Piety to God by his Charity to his Brother: and merciful is added to just, because it is not enough to give every one his own, and do no body any wrong, unless he be a doing good likewise, showing mercy, and extending bowels of compassion towards them that are in want. Ps. 37. 26. The Righteous is ever merciful and Dareth. v. 21. he showeth mercy and giveth. Ps. 112. v. 4. He is gracious, full of compassion and righteous. v. 5. A good man showeth favour and dareth. v. 9 He hath dispersed, he hath given to the poor etc. In all which places we see Righteousness and mercifulness are joined together, as in the Text, and a Man is not a righteous, except he be a merciful Man. That Summum jus which some Men stand so much upon, and expect so much to be justified by, whereby they give every one their own, and accordingly, exact their own of every one without difference or distinction, when it is weighed in God's balance will be found Summa injuria, extreme wrong: far from what he expects from a Christian, whose profession is Charity. You are my Disciples if you Love one another. Jo. 15. 12. and who have these precepts from the Apostle of their profession. Be merciful as your Heavenly Father is merciful. Lu. 6. 36 and in a word, Piety, Justice and Mercy are so nearly linked together that where all are not, none is in truth. He that hath this world's goods, and seethe his Brother have need, and shutteth up the Bowels of Compassion from him, how dwells the Love of God in him? 1. Jo. 3. 17. He hath showed thee, O Man, what is good and what the Lord requires of thee, that thou do Justice, Love Mercy, and walk humbly with thy God. Mic. 6. 8. Pure Religion before God and the Father is this to visit the Fatherless and Widow in their affliction etc. Ja. 1. 27.  
This righteous, this merciful Man is said to perish, to be taken away: which must not be understood of the perishing of his Soul, or his being finally lost; for God gave his Son to the end that who so ever believes, should not perish. Jo. 3. 16. and the Son hath laid down his life to seek and save that which was lost, and hath passed his word, that his sheep who hear his voice and follow him shall not perish Jo. 10. 28. But the meaning is, they are took away by a temporal Death, and the Prophet finds fault with the careless and obstinate Jews for taking no notice of it.  
The Death of all Men in general although it be a common thing, and meets us every day yet o●ght not to be passed over with a transient and regardless eye. Eccl. 7. 2. It is better to go to the house of Mourning then to the House of Rejoicing: for that is the end of all Men, and the Living will lay it to heart. As if he should say, in the House of mourning (so the places are called where funerals are celebrated, or friends are departed) a Man is minded of the common lot, and end of all men. Man sees his own end in the end of others, and is thereby admonished of his own frailty and Mortality▪ which it highly concerns him to remember, and to be throughly affected with. Here we see the greatness and power of God who takes away Man's Breath, He dies and returns to his dust. Psa. 104 29. We see our own vileness and vanity: that dust we are and to dust we return; and at our best estate altogether vanity. Ps. 9 5 But it much more concerns us to be deeply affected with the Death of good men. Ps. 116. 15. Precious in the sight of the Lord is the Death of all his Saints. And surely what's precious in God's eyes ought not to be common and contemptible in ours.  
The reasons why the death of good Men ought more especially to be laid to heart, are  
1. Because of the paucity and scantness of such. The Soldiers would not permit David to hazard himself because he was worth ten thousand of them. 2 Sam. 18. 3. There were multitudes of common persons, few Kings, especially such as David was. Wicked Men are as the common stones of the brook and of the highway; but Righteous men are jewels Ma●: 3. 17. The loss of Jewels is the more lamented because they are precious and rare. This made Ezekiel take on so much for the Death of Pelatiah, because there were but few such as he; and a few out of a remnant would be quickly missed. Ezek: 11. 13. It came to pass that when I prophesied Pelatiah the Son of Benaiah died, and I cried with a loud voice and said, O Lord God wilt thou make a full end of the Remnant of Israel: The latter times are foretold to be perilous, because the generality of men shall be lovers of their own selves etc. Christ's flock a little flock, and his people a remnant, but then more especially too, when iniquity abounds, and love and piety grow cold: When therefore God shall glean out of this remnant and take away at the head of this flock, it's time to bethink ourselves what God is doing and say with the Psalmist Ps: 12. 1. Help Lord for the godly Man ceaseth etc.  
2. Because of that Heavenly relation that is between all Christians, and that Spiritual sympathy and fellow-feeling that ought to be between them. Such as is between the Members of the natural Body that when one Member suffers, all suffer: and if one be cut of, the rest (not that which is cut off) retain the sense and smart of the loss. It is true, death doth not cut of a Christian either from Christ the Head, or from his mystical Body, these relations hold when all natural, and civil ones cease; Death which untwists all others, ties this the faster▪ Yet it cuts off from the society of the Militant Church; the rank is broken, his place is void, his presence missing and his service wanting till God fill it up by a new supply. The visible Communion which we had with such an one in joint prayers both public and private, in mutual exhortations, encouragements, instructions, and consolations is interrupted, and they to whom such Communion of Saints, such intercourse of Christian, and brotherly love was pleasant and desierable cannot but lay to heart the want of it. The cracking or failing of one string in an instrument disturbs the harmony; so does the loss of one member abate the wont pleasure and solemnity of our Christian society and Communion.  
3. When we lay to heart the Death of good Men we testify to the world what love we bore to their Persons, and what value and esteem we have of their Virtue and goodness. When Jesus wept at the grave of Lezarus then said the Jews, behold how he Loved him. Jo. 11. 36. This made the Saints and Widows to weep so vehemently at the Death of Tabytha, hereby testifing to Peter, the Church and all the world how high an esteem they had of her goodness. For she was full of good works and almsdeed, which she did. Acts. 9 36. These and the like reasons do especially persuade good Men to lay to heart the Death of good Men. But the following ones will show cause to all Men, good and bad, to regard and lament over the fall of a Righteous Person.  
4. Because of the usefulness of such and the loss that all sustain by the removal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Good Men are a general, a common good. They are the props and supports of a place. The Earth and the inhabitants thereof are dissolved, I bear up the pillars of it. Psa: 75. 3. A Building stands by the strength of the pillars; so the World stands by the support of the godly, which else would fall down upon the heads of wicked Men as the just punishment of their iniquity. The frame of the world is kept up for the sake of the Church. It had long ere this been Buried in ' its own Sins and ruins were it not that God waited for the conversion and coming in of some, and the perfection and consummation of the rest, that belong to the election of his grace. Particular places had sunk under their own guilt and their confusion covered them, if good Men did not support them. If the Lord had not left us a very small remnant we had been as Sodom and made like unto Gomorrah. Is. 1. 9 and CH. 6. 13. As Oaks whose substance is in them when they cast their leaves, so the Holy seed shall be the substance thereof. As if he should say; look, as in the winter the sap and virtue that is in the root keeps the tree alive, so is the Holy seed the substance of the remnant that preserves them from being wasted with a total and utter destruction. Wicked and ungodly Men are called unprofitable Rom. 3. 12. Matt: 25. 30. good Men profitable and useful. So Paul of Onesimus, sometime unprofitable, that is, before his conversion; now profitable to thee and to me. Now, good Men are sundry ways profitable; by example, by advice, by their prayers, and their very presence. 1. By example, being Cities set on an Hill, Candles on a Candlestick to direct and enlighten others. Their lights so shining before Men that others seeing their good works both Glorify God and edify and encourage one another in Holiness and obedience. Therefore Saint Paul bids Christians walk as they had him for an example: and bids Timothy be an example to the Believers in word, in conversation, in charity, in faith, in purity 1 Tim: 4. 12. The forwardness of the Thessalonians being exemplary to all the Believers in Macedonia and Achaia. 1 Thes. 1. 7. and their zeal of the Corinthians provoked many 2 Cor. 9 2. Paul's constancy made many bold to speak the word of God without fear Phil. 1. 14. II. Profitable by the advice: whether it be by directing Men in the way wherein they should go, comforting them under afflictions and temtations by the consolations wherewith they have been comforted of the Lord; by reducing those that wander from the right way or restoring those that are fallen with the Spirit of meekness. Ointment and perfume rejoice the heart so doth the sweetness of a Man's Friend by hearty counsel Prov. 27. 9 to this purpose sound those frequent Proverbs of the Wise Man. Prov: 10. 21. The lips of the righteous ●eed many. Where a good Man by reason of the readiness and ability that is in him to give good Counsel is compared to a good Housekeeper that keeps free and open hospitality for all comers: so is he ready to entertain every one with wholesome & savoury discourse to give them good admonition and advice, and send them away glad and better from him. Prov: 15. 7. The lips of the wise scatter or disperse knowledge. Where the good Man is compared to a Husbandman or a Sour scattering his Seed upon the Land; from whence afterward comes an hopeful and a plentiful crop. So they by wise and seasonable admonitions and instructions sow the Seeds of grace and knowledge in the Heads and Hearts of those that are under them, and about them, whereby riseth up another generation taught and prepared to fear, serve and glorify God, and to do good in their places, as a Crop comes up after the Seeding, and supplies us at the next Harvest. 3. Profitable by their prayers, in which respect they are said to stand in the gap and to stop the process of Divine displeasure. Such an useful Man was Mases to the People of Israel Ps. 106. 23. Therefore be said he would destroy them had not Moses his chosen stood in the breach, to turn away his Wrath, lest he should destroy them. In which respect they are called the Chariots of Israel and the horsemen thereof: prevailing more with God for the preservation and defence of his People by their prayers, than arms and Armies can do by force to secure them. The prayers of good Men have a kind of power, as it were to bind the Hands of the Almighty and stop his vengeance when he hath conceived just displeasure against a place or People. Let me alone, saith God to Moses that I may destroy them. A power also to open the Hands of his bounty, and to shower down blessings Temporal and Spiritual on the Heads of them for whom the Prayer is made: the effectual fervent prayer of a Righteous Man availeth much Ja▪ 5. 16. Lastly in all these respects their very presence is a blessing to the Place, Town, Family and Age wherein they are. God blessed the House of Obed Edom because the Ark abode in it for a time 2 Sa. 6. 11. But where a true Child of God is, behold a greater than the Ark is there. God was present in the Ark typically, representatively, but he's in his Servants (spiritually indeed, but yet) really, and he blesseth the places where they dwell. Justly did Jacob plead with Laban Gen. 30. 30. It was little that thou hadst before I came: it's now increased to a Multitude, and the Lord hath blessed thee since my coming. From the time that Potiphar made Jos●ph Overseer of his House Gen. 89. 5. The Lord blessed the House of the Egyptian for joseph's sake, and the blessing of the Lord was upon all that he had in the House and the Field. Rahab was a righteous Person, for she believed Heb. 11. 31. and a merciful person for she saved the Spies from the fury of the Men of Jericho, and this Righteous, this merciful Person preserved not herself only, but her Family and Kindred from the common destruction Josh 6. 22. Even wicked men far the better for the Neighbourhood and society of good Men. Cham was preserved from the general deluge because he was of Noah's family. The rude Soldiers and Mariners were saved in a Shipwreck because Paul was in the company the Lord (says the Angel) hath given thee all them that sail with thee; and not a hair of their Head fell to the ground. Acts 27. 24, 34. Is it nothing then to lose the good examples, the seasonable and cordial advices, the fervent and prevalent Intercessions, and finally the presence of God's Children, which God hath such respect to, that for their sak●s he blesseth the places and communities wherein they dwell? Surely this should make us lay to heart, if not their Death, yet our own loss. Especially.  
5. Considering that their removal is a sad presage of that future evil and Calamity which God may bring on those that are left behind. When useful men of any kind in Church or State are removed its like the breaking down of banks, commonly followed with an inundation of trouble and miseries. Is. 3. 2. etc. I will take away the mighty man, the Judge, the Prophet, the Prudent, the Ancient etc. and the People shall be oppressed etc. Righteous men are in their spheres and places such useful persons, as the corner Stones of the building that both unite and strengthen it, whose removal shat●ers and endangers the whole frame. The Death of good Josiah caused a grievous mourning in Judah: in so much as it grew to a proverb, the mourning of Hadadrimmon in the valley of Megiddon. Zech. 12. 11▪ Why because they foresaw that when he was gone, wickedness grew bold and irresistible, and the Captivity so often threatened, so long deferred came on amain, which at last swept them away like an universal flood. When God withdraws his people out of a sinful place and generation he makes way for his wrath. When the best stakes are took out of the hedge it's not like to stand long; the trash and offal is only fit for the fire. When God had shut up Noah in his Ark he brings the Flood upon the world of the ungodly. When he had secured his Lot in Zoar, Sodoms fair and Sunshine morning ends in a black and dismal storm. If then we consider the paucity of good men, if we remember they are our Brethren, our fellow-Members, if we own any respect to the memory of them, if we consider their usefulness while they are here, and the ill presages that their removal carries in it: he must have an understanding of lead, and an Heart of brass that lets the Righteous perish without regarding, or merciful Men be taken away without laying it to Heart.  
All which I have spoken not to add affliction to the afflicted, or to mix Vinegar with their Gall, nor to grieve the Hearts of those who are too much overwhelmed with Sorrow already. I have another word to them before we part. But to awaken the careless and secure world who regard not the Works of God, nor consider the operation of his Hand, who take no notice what desolations God makes on the Earth, what breachcs in particular places and families, that regard not the afflictions of Joseph, nor the Death of him that Dyeth. Where are your natural affections, where are your Bowels of Spiritual Love and compassion sympathetically feeling a common loss and bearing one another's burdens? Nay where are your eyes and understandings to inquire and discern the reason hereof: and what God means by snatching his own out of the World? so the Text.  
None considering that the Righteous are took away from the evil to come. The word [to come] is not in the Original. No more is there read but, [are took away from the face of the evil.] Which may only note their freeing and delivering from Sin and suffering, which are the evils they have felt in this present life. Having from henceforth all Sin washed from their Souls, and all tears wiped from their Eyes. So as for the time to come they shall neither offend, nor be offended; shall neither commit evil, nor be capable of the impression of any evil from without. But I shall take the words as we Translate them, and as they are most commonly understood and applied. Hence collect.  
2. That God sometimes in much Mercy takes away his dearest Children from the evil to come. When God is about to bring some public calamity or some common scourage upon a People or place he removes his own that they shall not see them, nor feel the smart or burden of them. Among the many ways of mercy that God hath to secure his People from general evils, this is one to call them forth to himself, to hid them in the grave, where malice and wrong can do them no further mischief. Is: 26. 20. Come my People, enter into thy Closet, shut the door after thee. Hid thyself for a little moment till the Indignation be overpast, And what if one sort of these Chambers be the Chambers of a natural Death and these doors be the sides of the pit, and the Leaves of the Grave? As God made an Ark for Noah to save him from the Flood, so he can make the Grave an Ark, wherein to secure his People till the indignation be past. So says God to Josiah. 2 Kings. 22. 19 20. Because thine heart was tender, and thou humbledst thyself and weptst before me, I have heard thee: behold I will gather thee to thy Fathers, and thou shalt be gathered to thy Grave in peace and thine Eyes shall not see all the evil that I will do unto this Place. Thus it is observed that Methuselah and Lamech & probably many more of the good Parriarches were gathered 10 their Grave, the Year before the Flood Luther Died a little before the commotion and sad desolations that were made by the Boors in Germany; and Saint Austin Died while his City was Besieged by the Barbarous and Pagan Vandals▪ and good Paraeus but a few Days before the taking and sacking of Heidelberge, by the little less barbarous and Bloody Spaniards and Imperialists.  
This than should teach us yet more seriously to lay to heart the Death of good Men, lest perhaps it should portend any future evil to us that are left behind. When a Prince calls forth his friends and allies out of a foreigner's Country it is an argument he hath a controversy with that Country. When Saul called the Kenites from among the Amalekites it was a forerunner of a War with Amalck. 1 Sam: 15. 16. When God calls his Servants and friends out of a place, let them that are left consider their ways & amend their lives. If these things be done to the green Tree, what shall be done to the dry? and if God take away that which is the substance, the sap, and the juice, what's the rest but dry Wood, fit only to be bundled up and burnt? Learn we then to turn our natural passions into Christian affections; our bootless sorrow for the Dead into useful and pious love for the Living. Weep for the Sins, for the sufferings of the living: for what's present, for what may be future, what they feel, what further they may fear. Jer 22. 10. Weep not for the Dead, neither bemoan him, but weep sore for him that goes away. That is whose troubles are but now a beginning, being to endure the miseries of a sore and long Captivity: which will make them of Solomon's Mind Eccl: 4. 2. Wherefore I Praised them which are already Dead more than the Living which are yet alive; yea better is he then both they who hath not yet been, who hath not seen the evil that is under the Sun. When a great company of people followed our Saviour to his crucifixion, and the Women bewailed and Lamented him Luc. 23. 28. Jesus turned to them and said; Oh Daughters of Jerusalem weep not for me, but for yourselves and for your Children, for the Day is coming in which it shall be said, Blessed are the barren, and the Womb that never bore etc. Convert your mourning and tears into fervent prayers and supplications for the pardon of our Sins who remain, and preventing the further progress of God's Judgements When Moses had took a full prospect of that grievous mortality that was in his time in the Camp of Israel, and had had sad reflections upon it, he concludes-all with prayers fi●t for our imitation in such a time as this, that the living might lay it to heart, and learn to prepare for Death; that God would put a stop to his displeasure and revive the hearts of his people with some tokens of favour and mercy for the time to come. Ps. 90. 12. Teach us to number our days etc. Return O Lord how long! and let it repent thee concerning thy servants: make us glad according to the days wherein thou hast afflicted us etc. so David Ps. 39 Contemplating the shortness and uncertainty of humane life improves that consideration into such petitions as these. v. 4. Lord make me to know mine end etc. v. 8. Deliver me from my transgressions. v. 10. Remove thy stroke away from me. v. 12. I am a stranger as all my fathers were. Oh spare me that I may recover strength before I go hence etc. Go we and pray like wise.  
3. The Death of the Righteous is the beginning and inlet of their happiness: from henceforth they cease to be miserable and enter into bliss. This is assured us by a double expression in the Text. 1. He shall enter into peace, that is the Righteous Man departs here with inward peace in his Soul and Conscience. Lu. 2. 29. Now lettest thou thy Servant departed in peace, this peace gins here being supported by that hope which at length will not make ashamed. Rom. 5. 1. Being justified by faith we have peace with God, and rejoice in the hope of the glory of God. Or, he departs hence into Rest and Peace: Glory, Honour and Peace on every Soul that doth well. Rom: 2. 10. This is that peace which the world neither gives nor takes away. A Peace whi●h the world is not acquainted with: and therefore considers not that when the Righteous is taken away he enters into peace. For a Christians spiritual Life is a riddle and mystery to a worldly man, much more is eternal Life. Our life is hid with Christ in God. Col: 3. 3. but shall be revealed, seen and confessed by all at the general resurrection. v. 4. When Christ who is our life shall appear, we shall appear with him in glory. This is a peace that passeth our present understanding. For Eye hath not seen, nor Ear heard, nor hath it entered into the Heart of Man to conceive what God hath laid up for those that Love him. We are now (saith the Apostle 1 john: 3: 2.) the Sons of God but it doth not appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is. 2. They shall rest in their Beds. As their souls pass to a place of rest and blessedness, so their Bodies are laid down at rest in the Grave as in a Bed, or Bedchamber, there to sleep quietly till the general Resurrection. Hence it is familiar with the Scripture to express Death by sleep, the Grave by an House, a Chamber, a Bed, and the Resurrection by waking and rising, as Men do in the Morning out of their Beds after the sleep and repose of the Night. Both phrases put together import the felicity both of Soul and Body, perfect peace and satisfaction of mind, with an undisturbed rest and ease of Body, whereby the whole man being freed from Sin and all the evil effects of it, Ghostly and Bodily, is admitted to see God, and enjoy him in a fuller measure than ever he was seen or enjoyed in this Life, or it can enter into the Heart of Man at present to conceive. Rev. 14 13. I heard a voice from Heaven saying, Writ; Blessed are the dead which die in the Lord, from henceforth. Yea saith the Spirit that they may rest from their labours, and their works follow them.  
1. This should Staunch our sorrow, and stop all immoderate grief for good and Holy Men departed this life. For, besides the unprofitableness of this grief, neither benefiting, nor recalling those that are deceased; (which consideration put a stop to David's mourning for his Child 2 Sam: 12. 22. for he said, while the Child was yet alive, I fasted and Wept, for I said who can tell whether God will be gracious unto me that the chid may live. But now he is Dead wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.) Besides the unpleasingness of it to God, who as he hath taught us to Pray that his will may be done, so he requires us to be contented and satisfied when we see it done, so is it unreasonable in itself; the day of a good Man's Death being better than the day of his Birth Eccl: 4. 2. He is borne to toil and labour, to misery & trouble. But at Death he enters into peace, he rests in his Bed. Who ever grieved to see his friend take his natural rest quietly? Who was ever discontented with an happy peace after a troublesome & a tedious War; or a safe harbour after a dangerous and a Stormy passage; or an easy Bed after an hard Day's labour? Nay it savours of some unkindness to our deceased friends to be immoderately sorrowful for their departure; as if we more valued the comfort and benefit we receive by their bodily presence, than their seeing the face of god and enjoying the pleasures that run at his right hand for ever more. Do but recollect concerning our friends departed, how many cares and troubles they were encumbered with in this World; what fears within, what terrors without, what anxious & solicitous cares for Souls, for Bodies, for themselves, their families, their friends and relations, and for ihe Church of God, how deep their sighs, how many their tears, how fervent their prayers and wrestle with God, both alone and with others, in private and in public, and then consider again, can we be sorry that these troubles are at an end, that these cares are off, that these tears are wiped from their eyes, that their prayers are heard, and their petitions, long, and hopes are swallowed up in fruition and Enjoyment: that their fight is fought, their warfare accomplished, and that they have received at the Hands of the Lord, not double, but a thousand fold, reparation and recompense for all their service of Faith, and labour of Love, and patience of hope which they have expressed in this day of their pilgrimage. To me saith the Apostle Phil. 1. 21. To Dye is gain. Oppose we not our loss to their gain, our temporal to their Eternal. Non moeremus etc. saith Hierome. We grieve not that we have lost such an one, but we give God thanks that we had him: nay we have him, for to God all are alive, and who ever is returned to the Lord, is yet accounted of the Family, that is, still a member of the Body of Christ, and therefore not lost but shall come again when he shall be revealed from Heaven with all his Saints. 1. Thes. 4. 13. I would not have you ignorant Brethren concerning them which are asleep, that ye sorrow not as others which have no hope, for if you believe that Jesus Died and Rose again, even so them that sleep in Jesus will God bring with him. 2. This should reach us to give all diligence to be of the number of these Blessed ones, that when we Dye we may enter into peace, we may rest in our Beds: that our Souls may be admitted to the beatifical vision of God and Christ, and our Bodies may rest in hope, even such hope as Job professeth. Job. 19 25. I know that my redeemer Liveth and shall stand at the latter day on the Earth and though after my skin worms destroy this Body, yet in my flesh I shall see God, whom I shall see myself and mine eyes shall behold and not another's, though my reins be consumed within me. And if you ask me how we shall attain to this happiness and hope, I answer, The way is prescribed us in the Text, and a pattern given us in the present occasion. The way prescribed in the Text is this, Every one walking in his uprightness. The distributive particle (every one) seems to mind us that we must not trust to others merits, but each one express the truth of his faith by the goodness of his own personal conversation. For though God here may visit the sins of the Fathers upon the Children, and showeth mercy unto after-generations for their forefather's sake, yet at the day of Account we must all appear before the Judgement seat of Christ 2 Cor: 5. 10. And every one of us shall give Account of himself to God Rom: 14. 12. Every one must stand on his own bottom and be judged by what he hath personally done in the flesh, good or evil. Now this uprightness is opposed 1st. to wickedness, ungodliness, and a trade of sin. 2dly. to dissimulation & hypocrisy He then walks uprightly that leads his Life not according to the course of the world, nor according to the lusts of his ignorance, but by the guidance of the Spirit of God and the prescript of his Commandments. He also that doth not only take up a form and make a show of godliness, but hath the power of it in an honest heart, and expresseth it in a blameless conversation; that is a true Israelite in whom is no guile. Joh. 1. 47.  
But because there is more force in examples than there is in rules and precepts, and that you may see that what is commanded is practicable, the occasion gives you a pattern of an upright Man. I mean the example of our dear Brother departed. You perfectly knew his conversation and manner of Life almost from his Youth upward; and though he be Dead his good name Lives, and his example speaks. It is (you know) beside my custom to turn the Pulpit into a Desk, and Sermons to the Living into commendations of the Dead, yet I should displease myself, and injure you if I should not at least point you to so fair a Copy for your imitation; and herein I will not walk without my line, or commend him to you for things before my knowledge or beside my profession. He was one of these righteous ones in the Text, one that walked in his uprightness. He was like Timothy, well acquainted with the Scriptures from a Child, and having in his youth been trained up by his pious Ancestors in the way wherein he should go, when he was Old he departed not from it. He was neither a blazing, nor a wand'ring, nor a falling Star, but one that shone in his own orb, and gave a constant and a steady light.  
A constant attender on the public ordinances and worship of God, a Sincere lover of the Ministers of Christ and all that fear God. A diligent performer of all family worship and that brought up his Children in the nurture and admonition of the Lord. One fearful of offending God: or giving Just occasion of offence to any Man, merciful and compassionate to all; Liberal to his ability, yea above his ability to those that wanted: especially to the household of Faith. One that minded the one thing necessary, sought the Kingdom of God, and his righteousnisse in the first place and slighted all things in comparison of these. That would often profess to have [Vitam in patientiâ, mortem in desiderio,] To be one that could live, but that would rather Die, and be with Christ which is best of all. This I have said (much more I could say, but forbear) not with any design to Paint the Sepulchre of the Dead, or to flatter any living; but to testify my due respects for the memory of so good and worthy a person. With my just resentments of our great loss, and to provoke myself and you to the imitation of his virtues: that walking every one in his uprightness, when we die we may enter into peace and rest in our Beds, and then when the Lord the Righteous Judge shall come he will give us a Crown of Glory, and not unto us only, but to all that love and look for his appearing.  
FINIS.   
TWO Cor. 6, 7, 8. Therefore we are always confident, knowing that whilst we are at home in the Body we are absent from the Lord (for we walk by faith not by sight) We are confident I say and willing rather to be absent from the Body, and to be present with the Lord. 
THAT there neither is nor ever was in the World a person so every way blameless and circumspect in his way and Carriage, whom envy and ill will will not by't and traduce; No action so sincerely meant, so candidly performed but was liable to the calumnies and ill constructions of open Enemies or false Brethren, appears by the example of the great Apostle St. Paul. Who during his Judaisme was as to the Righteousness that is in the Law blameless; and when he became a Christian and was called to be an Apostle he walked with a right foot according to the truth of the Gospel, herein exercising himself to keep a Conscience void of offence towards God and all Men; yet could he not escape the malicious Calumneys of the false Apostles, who, what ever he said or did, were ready to carp and reprehend, to take by the wrong handle, and to put an ill construction upon. Which the Apostle perceiving is forced by way of apology in this Epistle to defend himself, to magnify his Ministry and Apostleship, and to declare the arguments by which he armed himself against all reproaches, persecutions, and the worst that man could do against him. In his former Epistle he had told the Corinthians that he would come shortly to them. ch. 14. 19 But being hindered by labours and sufferings he came not. This occasion the false Apostles took to accuse him of Levity, Inconstancy, and Falseness to his word. This the Apostle wipes off in this Epistle Ch. 1. 8. He had in the same former Epistle given order to the Church to deliver up the obstinate, Incestuous person to Satan. Ch. 5. 4. 5. whereby he became almost overwhelmed with sorrow. Upon this the false Apostles censure him of too much rigour and austerity, too much imperiousness, and affecting domination over the Church. Of this he clears himself. Ch 4 etc. After this he falls into a large commendation of his Ministry, and repeats the arguments that carried him through all the difficulties of it, and by which he was encouraged against all persecutions and sufferings, yea though it should be to martyrdom itself for Christ's and the Gospels' sake: and they were the same that had supported Moses in a like case. Heb. 11. 27. He saw him that was invisible, he had respect to the recompense of reward So our Apostle. Ch. 4. 16. 18. For which cause we faint not etc. while we look not at the things which are seen, but at the things which are not seen etc. Upon this he professeth the full assurance of his hope concerning the future happy estate of himself and all good men. Ch. 5. 1. We know that if our earthly house of this Tabernacle be dissolved, we have a building of God etc. And upon the certainty of this Faith and Hope professeth his earnest desire to enjoy what he so assuredly looked for. v. 2. In this we groan earnestly desiring to he clothed upon. And finally upon a full and a deliberate debate he chooseth Death rather than Life: the condition of good men after this Life, which he calls being absent from the Body and present with the Lord before their condition here on Earth, which he calls being present with the Body and absent from the Lord. There is an elegant Paronomasia in the Original, which our translation can scarce reach, and more matter in the words then the time will give us leave to discursse. These 4. propositions will swallow up the substance of them. 1. That the best of Men here on Earth Live by Faith, not by sight. 2. To be here at home in the Body is to be absent from the Lord. 3. To be absent from the Body is to be present with the Lord. 4 Holy men have attained, and may attain to this high and Heavenly pitch, to desire rather to be absent from the Body and present with the Lord. A little of each.  
1. The best of Men Live here by faith, not by sight. This living by Faith is mentioned elsewhere partly as a duty, partly as a privilege and promise. Heb: 2: 4. & Heb: 10. 38. It seems brought in in this place as an allay to a Christians present condition. Understanding by sight, enjoyment, it is as if he had said; we enjoy not, but we believe, and that supports us. We have but the least part of our inheritance and happiness in our possession, more in expectation, reversion and hope; but that also, as sure as if we had it. For true Faith is an evidence. Heb: 11: 1. And Christian Hope maketh not ashamed. Rom: 5. 5. But look as all men had rather be in a condition of having then hoping, of enjoying then desiring, so had we. Now this life of Faith and Sense differ especially in two respects. 1. Sight reaches only to visible things, Faith to invisible: the Eye of sense sees only gross and material things placed in a due distance, through a fit medium etc. but faith is the evidence of things not seen. Heb. 11. 1. If you run through the whole Life of a Christian you shall find it a kind of invisible and mysterious Life. The actions of it are managed and carried on by Motives unknown to other Men. The food that maintains it, is such as the world knows not off. The joys that cheer and quicken it are such as a stranger intermeddles not with. The promises which maintain and support it are of things beyond the ken of carnal reason and sense. Eternal Life is promised, but it is hid with Christ in God. We are justified, but not by a righteousness that is in us, but in Christ, who suffered at Jerusalem out of our view long before our time, and is removed into Heaven far from our sight; and yet we look for eternal Life in him as assuredly as if we enjoyed it. Whom having not seen yet we love: in whom though we see him not, yet believing, we rejoice with joy unspeakable and full of Glory. 1 Pet: 1. 8.  
2. Sight extends only to present things, faith to future: therefore faith is said to be the substance of things hoped for. Now hope that is seen is not hope, for that which a Man sees why doth he yet hope for. Rom: 8. 24. Christians live not by present things, or things that perish with the using; but such as will come hereafter, and will last for ever. While we look not at those things which are seen but at those which are not seen. For those things which are seen are temporal, but those which are not seen are eternal. 2 Cor: 4. 18. If then a Christians life be a life of hope, not of enjoyment, of faith not of sense, it confutes on the one hand the fond imagination of conceited Perfectionists, on the other the brutish sensuality of worldlings and Epicures. The first pretends to live above the life of faith: would make us believe they are already in possession and enjoyment of what ever a Christian can wish or hope for: and despise those that press hard after God in the use of his Ordinances, that go groaning under the burden of their corruptions, and sighing after the enjoyment of a future happiness, as persons of a lower form, and meaner attainements: for their parts they are perfect, they are sinless, they need no stairs nor ladder, they are already at the top: no ordinances, no means of grace, they are full, they have attained, they are in Heaven already etc. what shall we say to these Men but what the Apostle says to the Galatians. CH: 3. 1. Oh foolish Galatians who hath bewitched you? and certainly if there were not a certain witchcraft and sorcery in heresy and fond opinions: and if there were not a Spiritual as well as bodily frenzy we might justly wonder at the wild conceits of such Opinionists. Have ye seen Men in Bedlam strangely enjoying themselves in their imaginary felicities? just such are these, Confuted by the whole tenor of Scripture, and by the constant experience of the best of God's Children who have always confessed, they knew but in part and were but Sanctified in part. Now we see through a glass darkly 1 Cor: 17. 12. for v. 9, 10. we know but in part, and we Prophecy in part, etc. The Apostle Paul himself thought not himself perfect, nor to have already attained. Phil. 3▪ 13.  
2. Others live a life as much below, as these pretend to live above the Life of faith. It were to be wished that all were arrived so far, as to follow the dictate of natural and common Reason. But alas! Men are degenerated into brutes live not the lives of rational beings. homines in ventrem proni & libidinum mancipia as the Historian speaks, or as the Apostle better. Their belly is their God; they glory in their shame; they mind earthly things. Phil: 3. 19 These must learn to be Men before they can hope to be Christians. And must bid adieu to the dreggy desires of the world and the flesh, and become pure in heart, before they can see God. For without Holiness none shall see the Lord. Heb: 12. 14.  
3. Proposition. They that are at home in the body are absent from the Lord. For understanding thereof, we must distinguish of a 4. fold presence of God. 1. His essential presence. Or the presence of his being. In which respect God is boundless and infinite, excluded out of no place: included in none. This is called God's immensity, ubiquity, and omni presence. which the scripture often asserts Jer: 22, 23, 24. Am I a God at hand saith the Lord, and not a God afar off? Can any hid himself in secret places that I cannot see him, saith the Lord. Do not I fill Heaven and Earth? so Ps. 139. 6. etc. Whether shall I fly from thy presence? If I ascend into Heaven thou art there: If I make my Bed in Hell, be hold thou art there etc. Act. 17. 27. He is not far from any of us etc. 2 His providential presence, whereby he is in every business, and nothing comes to pass without him. This follows from the former. For the essence of God being every where, and that essence being a pure Act, is not where idle; but always operative in all Creatures and in all their actions Now thus nothing, no person is ever absent from the Lord. All are subject to his eye and government. He sees all his Creatures, he manageth and overrules all their ways and actions. 3. There is a Spiritual or gracious presence of God. Whereby he is said to be in and with his Church, and every faithful Member thereof. he's said to be the God of his People, and to dwell in the midst of them. Psa: 46. 7. The Lord of Hosts is with us etc. So every Child of God hath God graciously present with him in this life, and every one of them have him so much the nearer to them as they have more special need of his assisting, helping and encouraging presence. Job: 5. 29. He is with you in six troubles and in seven. Matth: 28. last. I am with you to the end of the World. Of all these several sorts of divine presence the Apostle speaks. Eph: 4. 6. There is one God and Father of all who is above all, and through all, and in you all. Above all by his power and Sovereignty. through all, by his common providence, and in all his Children by the presence of his grace and Spirit. The life of faith than excludes none of these Divine presences, but supposeth them all, and every Christian even in this life is in all these respects present with the Lord. But 4ly there is a Celestial or a glorious presence, which the Scripture calls a beholding God face to face, and seeing him as he is. God vouchsafeth to Moses to see his back parts, but (saith he Exod. 33. 20.) no Man can see my face and Live, as if be should say, this sinful and frail State of Mortality is not capable of, nor can be admitted to the full and immediate vision of the Divine glory and Excellency. While we are in the Body we are absent from the beatifical vision and fruition of him. That State of complete bliss and happiness is reserved for hereafter. Toward this the Apostle having not yet attained, did breath and strive Phil. 3. 12. I follow after if I may apprehend that for which I am apprehended of Christ. I reach forward to the things that are before, I press toward the mark for the price of the high calling of God in Christ Jesus. Now as to these Glorious attainments of perfect blessedness which the Apostle elsewhere calls seeing God as we are seen, and seeing him clearly as he is, the best of Men in this State of Mortality are absent from the Lord; nay we are not only as yet unpossest of, but in a great measure strangers to, and unacquainted with that fullness of joy that is in this Glorious presence of God. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things which God hath prepared for them that Love him. 1 Cor: 2. 9 Now are we the Sons of God, and it doth not appear what we shall be, but we know that when be shall appear, we shall be like him for we shall see him as he is. 1 Joh: 3. 2.  
1. Then if this be the state of the Godly in this Life, to be absent from the Lord, what's the condition of wick●d Men? and where shall the ungodly and Sinners appear? they are at a much greater distance, from God: said to be without God in the World, Strangers and Enemies to him by evil works: of whom the Scripture hath pronounced. Ps 73. 27. Lo all they that are far from thee shall perish, thou wilt destroy all those that go a Whoring from thee. They say to the Almighty Depart from us. Job: 21. 14. and he to them, depart from me. Out of the presence of his grace here: and hereafter shall be punished with everlasting perdition from his presence and glory of his power. 2 Thes: 1. 9  
2. See what little reason good Men have to be fond of this State of mortality wherein they are absent from the Lord. It's true, Life, and Death are in the power of the Lord, and both of them are to be thankfully accepted at his Hands, and meekly submitted to his pleasure. Man may not quit his centinel till he be orderly discharged: he may not break out of Life, though he account it a prison but must expect a legal delivery. Yet hath no reason to be fond of his imprisonment, or be unwilling to be delivered. While he's in this Life, he's present with the Body, he's absent from the Lord: utraque justa mora est, neither consideration gives ground of 100 passionate a Love of this Life, or an immoderate desire of a long abode therein▪ he's at home in the Body: and what is the Body but a lump of refined Clay, a case not valuable were it not for the jewel that is therein? It is of the Earth, Earthly: a Body of the same Mould and Metal with those of the Beasts that perish: a frail and weak carcase subject to a thousand casualties and infirmities, and which is worst of all, inseparably linked to a Body of Sin and Death, which made the Apostle cry our, wretched man that I am, who shall deliver me etc. Rom: 7. 24. Again as he's present with the Body, so he's absent from the Lord. He sees not the face of his Redeemer, he see's not God save as in a Glass darkly. In the state of Mortality we are absent from our Head, from our Husband; from our Masters, nay from our Father's House: from our Life, our Happiness, and that fullness of joy that remains for us in his Celestial presence. This makes holy and Heavenly Souls cry with David. Ps: 42. 1, 2. As the Hart panteth etc. my Soul thirsteth for God, for the Living God, when shall I come and appear before God. and conclude with St. Paul, I desire to departed, and to be with Christ; which is fare better. Phil. 1. 23.  
3. Proposition. To be absent from the Body is to be present with the Lord. I do not mean that all men so soon as they are Dead are in a State of Happiness and Bliss: no, this is the portion of the heirs of salvation and of them only. Nor do I mean that good Men so soon as they Dye, are possessed of all the Happiness that ever they shall be: no, the utmost consummation of their Bliss both in Body and Soul is reserved to the general Resurrection. But I mean, that the Souls of good Men are no sooner separated from the Body by natural Death, but they are presented before Christ, and admitted to the beginnings of glory and happiness. The Apostle makes nothing to intervene between these two: being absent from the Body, and present with the Lord. No third region wherein to lodge and purge departed Souls before they come to the presence of their Redeemer. No middle State betwixt the Death of the Godly and their Reception into the Arms of Christ, and the mansions that he hath prepared for them. This grounded the Prayer of Stephen when he was about to Die, Lord Jesus receive my Spirit. Act: 7. 59 and the promise of our Saviour to the penitent Thief. Lu: 23. 43. This day shalt thou be with me in Paradise. In the parable of the Rich Man and Lazarus. Lu.: 16. the poor Man is immediately carried into Abraham's Bosom where he enjoys his good things, as the other is Tormented, and saith St. John Revel: 14. 13. I heard a voice from Heaven saying, Writ; Blessed are the Dead that dye in the Lord: from henceforth, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the moment of their Death and dissolution they rest from their labours etc. The sense and substance of all which places I can not give you better than in the very words of our Church in her office for the Burial of the Dead. viz. The souls of the faithful being delivered from the Burden of the flesh are with Christ in joy and felicity.  
4. Proposition▪ Holy Men have attained, & may attain to this high and excellent pitch to be willing rather to be absent from the body and to be present with the Lord. The Apostle speaks here of more than his single self. We in the plural Number: and he says it not once, and in a passion but deliberately, once and again. Phil: 1. 23 Having a desire to departed and to be with Christ, which is fare better. Observe here 1. The desirable estate of a Christian, namely to be with Christ, together with the Apostles willingness to it. I desire it, I long for it. And the sooner the better. 2. The way to come to this happy State: that's by departing hence, by putting off this Earthly Tabernacle, by being absent from the Body. 3. The judgement he passeth upon a comparison of the two estates of Life and Death: this later is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much, very much, fare, and exceeding better, and more desirable. So that he is not only willing to submit to the common necessity of dying, but is desirous to Die. Not willing only to departed hereafter, but to weigh anchor and away presently. He stood indifferent to any kind of Death, Violent or natural, so he might Die he had his wish. Nor was he of this mind only upon some sudden pang, or some extaticall passion, or upon a sullen and discontented fi●, being rather weary of life then desirous of Death, or by reason of the hard pressure of some present affliction, as Jonah, & Job, and Elias, wished for Death: but out of a more deliberate choice, a sincere affection to Christ and a pious and earnest desire of a fuller enjoyment of him, and out of strong and invincible apprehensions of the blessedness of a Future state after Death, And if you ask by what means and degrees he attained, and consequently we may attain to this willingness, the context will give you the grounds of his choice and will teach us how we may arrive at the same pitch.  
1. He had a strong apprehension and persuasion of the great Happiness of the life to come compared with the condition of this Mortal Life. The vast difference of which two states he sets forth by sundry metaphors. v. 1. the Body is called an Earthly House; a Mudwall easily crushed by a sudden casualty, or battered with the shock of a more lingering disease; and though it be let alone from external Violence, yet stoops to Time and Age: moulders down of its own accord. Again the body is called a tent or Tabernacle, suddenly clapped up, and as easily took down again, a movable habitation fit for a sojourners and pilgrims state. But our estate hereafter is a building of God, an house not made with hands. Say then that we are not weary of our Bodies, yet we may be weary of the present state and condition of them; which is a state of corruption and infirmity, not comparable to that of glory and immortality that lies before us. Here we are in continual peril to have our Earthly house dissolved, & our frail temporal lives swallowed up of Death. But here after this mortal shall have put on immortality and Death shall be swallowed up in victory.  
2. He had a sure and certain hope of enjoying a share in that happiness which by faith he foresaw. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We know it, we are confident of it, we are satisfied and cheerful under the forethoughts and expectation of it. Without this hope how shall any be ever brought to a willingness to departed, when he knows not whither. I wonder not to see the Atheist and profane person shrink and tremble at the approach of Death; to leave a certain and present enjoyment of this World's good things upon the proposal of a future bliss, which the one believes not that there is any such thing, the other cannot upon any comfortable grounds conclude that he shall have any part in it. Who can be willing to launch into an Eternity, which he knows not whether it will be of bliss or misery. This made the Emperor Adrian's Heart ache, and his Soul loath to leave its former habitation. Animul● nudula, blandula etc. quae nunc descendis in loca? ah sweet naked Soul into what dark uncouth and dismal places art thou now a going? But on the contrary a Christians desire of dissolution proceeds from an evidence of his interest in Christ, assurance of the remission of Sins, and an undoubted title to those exceeding great and precious promises made to godliness of the good things of this Life, and the better which is to come.  
3. Ground in his being in some measure fitted and prepared for the presence of the lord He that hath wrought us to this selfsame thing, is God. v. 5. which some understand thus. It's God that hath brought us to this purpose, resolution and choice, that we had rather be absent from the Body etc. the frame of Spirit is beyond the attainment of nature, and proceeds from higher than humane principles. Others understand it thus. He that hath wrought us fitted and framed us for this State of happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Metaphor from Carpenter's squaring and plaining their Timber, or Masons hewing and polishing their Stones, or Goldsmiths scouring and burnishing their Metal, for look as in the building in the Temple at Jerusalem the Wood and Stones were framed and fitted in the Mountains, that no Axe or Hammer might be heard in the Temple, so Christians are fitted in this Life for glory: no scouring, purging or polishing hereafter, the title to inheritance is set forth here, the possession is delivered hereafter. Exercised, Educated, and trained up we are in these inferior Schools of grace; the degrees, and dignities are conferred in the general Convocation and Consistory of glory. Now, as no piece of Timber can promise itself an honourable place in the building, save that which is fitted and carved before it be laid, nor any hope for a Crown that hath neither breeding nor title to it. So, nor can any promise to themselves glory, whom God hath not polished and fitted by sanctification and Grace. The Apostle Col: 1. 12. thanks the Father that hath made us fit, or meet to be partakers of the inheritance of the Saints in light, not that hath put us into a condition to merit Heaven, but hath adopted us undeserving, and fitted us that were unfit. This God doth by making us partakers of the Divine nature, turning our hearts from Sin to Holiness, so making us new Creatures. Which happy thing and alteration who so ever finds truly, though but weakly, wrought in him, he longs to be in possession of that which God of his mercy in Christ hath in some degree fitted and prepared him for.  
4. The last ground is God's having given to them the earnest of the spirit. v. 5. By which we may understand the fruits of the Spirit, namely, joy and peace in believing, which are the fruits of the Spirit and the gifts of God not in a way of duty only, as to believe, repent, Love the Father and the Brethren, and the like are fruits of the Spirit, but in a way of reward or recompense of Grace. These prediscoveries of Gods good will, and manifestation of his Love to Men are the hansells and fore-tasts of Glory. This the Apostle calls Joy unspeakable & full of Glory obtained here in a way of believing; the sure earnests of better enjoyments in the time to come. 1 Pet: 1. 8. Now as the sight of the glory of Christ in his transfiguration made the Disciples loath to forego that pleasant rapture. Master, 'tis good for us to be here. Matt: 17. 4. so such fore-tasts of the Divine Love, and praesentiments of the happiness of a future state as, no doubt, the Apostles and holy Men sometimes had, makes them long for the full enjoyment, and desire to be with Christ which is best of all. But least while I speak of the high attainements of strong Christians I should discourage the Hearts of Babes in Christ, who are as dear to him, and he as tender of them, as they that are of greater strongth and fuller growth though from these he expects more service and greater obedience: take these Cautions. 1. What hath been said is not to be taken as if none were to be accounted or might account themselves good Christians who find not in themselves such a perfect and a constant willingness to Die. This character is for strong, grown, and experienc'● Christians, and that not always, but at some seasons, such as have strong apprehensions of the glory of the other World, and the happiness of that eternal rest which remains for the People of God; that have good assurance through grace of their interest therein, and can rejoice in the hope of the glory of God: others may be weaker and yet true Christians too▪ they are pronounced blessed that hunger after Righteousness, as well as they that long and thirst for glory. 2. Nor must it be so taken as if even strong Christians were without a natural abhorrence of Death, and a declining from it, the Disciples in a Tempest, and Peter when he began to sink city out upon the apprehension of approaching Death; and yet were Christ's Disciples for all that The Apostle intimates that he and other Christians could have been glad to have escaped Death, if Gods will were so, and if they could have arrived at what they aimed at and looked for, without passing through the jaws thereof, v. 4. not that we would be unclothed, but clothed upon etc. Our blessed Saviour did by this Testify the truth of his humane nature, in that he was afraid of Death, Father if it be possible let this Cup pass from me. yet withal sets a Copy and leaves us a pattern of most free resignation, and patiented submission to the Fathers will: yet not my will but thy will be done. 3. As a Child of God is not without a natural abhornence of Death, so nor without a due Care to preserve his Life, so long as God sees it fit, and a willingness to bear those troubles and inconvenienoys of life which God sees good to exercise him under. God hath set his Children in this World as soldiers on their guard, not to run away at their pleasure but to wait till they are released and called off. We may go out of Life when God opens a door, but we may not break prison. We may departed ask Gods leave. Lord now lettest thou thy Servant depart Lu: 2. 29. but must be willing to stay his leisure, and expect his dismission. Thus notwithstanding the Apostle Paul was desirous to departed, yet he sits down contented when he saw God would have him work, and suffer longer. Phil. 1. 24. Nevertheless to abide in the flesh is more needful for you, and having this confidence I know I shall abide etc. However Christ shall be magnified in my Body, whether it be by Life or by Death for to me to Live is Christ, to Dye is gain v. 20, 21. From what hath been said, gather we courage to encounter Death, and to look the King of terror in the face which is so fare from being now a terror to the Children of God, that it's become the object of their desires and wishes. The frightful Serpent before which all Mankind fled is in the Hand of Moses become a Rod and a Staff of support and comfort; I mean Death which is an enemy to nature, and the wages of Sin is by the power of Christ, turned to a friend and a Servant of all the heirs of salvation: an end of a Sinful, troublesome, and uncertain Life, and a passage to a Blessed and Glorious immortality. Make then a virtue of necessity, and being its appointed for us all to Die. Heb: 9 27. learn we to die daily 1 Cor: 15. 31. so setting our hearts and Houses in order that we may rather meet Death, then fly from it: rather wish and welcome it, then be afraid of it. And seeing all these things shall be dissolved what manner of Persons ought we to be in all holy conversation and godliness, looking for, and hasting to the coming of the day of God? 2 Pet: 3. 11. 12.  
And from the occasion and object before you be instructed to prepare to die. Nothing that is either great or good secures from Death. No Man living can deliver himself from the power of the grave. A little time will return us to our dust, and shut us up in the house prepared for all living. A few Months have put a period to the Mortal lives of two good Brothers, not more united by the bonds of nature then by those of Grace and brotherly affection. Of whom we may say what David said of Saul and Jonathan 2 Sam: 1. 23. They were lovely and pleasant in their lives, and in their Deaths they were not much divided. Such a pair as for sincerity in Religion, for mutual correspondence of affection one towards another, and for candour and integrity of conversation towards all Men will scarce be paralleled in this, or, I doubt, in the succeeding age.  
As for this worthy Gentleman whose funeral hath brought us together I need say little, being I speak to an auditory that have known him much longer and better than myself. His extraction from Honourable and pious Ancestors was by him honoured with qualities and conversation worthy such a descent. In matters of Religion he was serious and fixed, not eccentrick and uncertain in his motions, but a fixed star in his own Orb, giving a steady and a constant light. In matters of the world he was just, and equitable; tender of dishonouring his God, or injuring his Neighbour, providing things honest in the sight of all Men, studying to give no just cause of offence to great or small. Of so well balanced a soul and a mind so prepared to all events, that scarce any external accidents whether prosperous or adverse (of which his life wanted not its variety) were ever observed to resolve him into any unseemly expressions or immoderate effusions of sorrow, joy, fear, anger, or any other impotent and unruly passion. Of such a composed gravity that shameless wickedness & open profaneness chose rather to hid itself from him then to affront him. Yet of that courtesy & affability that attracted & obliged all persons, so that seldom any of any rank went away from him ill satisfied or displeased. Loving and faithful to his kindred and friends, and out of a fair estate free and liberal to them, and also to the poor and needy. An eminent example of wisdom and goodness in all estates of life, in all the employments he managed, and all relations that he underwent. And all these Graces and virtues set off with so much humility, modesty, and self denial, and seasoned with so much plainness and sincerity as made them all shine like apples of Gold in Pictures of Silver. How well he deserved of all sorts, and how generally he was and deservedly beloved I appeal to the frequency of this solemnity, to the common vogue of the Country, and particularly to the sad hearts and heavy looks of you his friends here present, & of others too that are absent no less sensible, and passionate Mourners. In a word, it may be said of him as St. John says of Demetrius▪ 3. John 12. He hath a good report of all Men and of the truth also. And having served his generation by the will of God, having done his work and 〈◊〉 〈◊〉 his course he is come to his grave in a full age, as a shock of corn comes in, in its season: leaving to his friends and posterity something to perpetuate his memory better than a Coat or a Scucheon, even the fragrancy of a pious name, and the shining light of a good example. Learn we that are his Survivors to transcribe his Copy, to Live after his example, and to be followers of him who by Faith and patience inherits the promises, so when we are absent from our Bodies shall we be present with the Lord; we in the mean time labouring that whether present or absent we may be accepted of God through Jesus Christ: to whom with the Father and the Holy Ghost be honour and Glory for ever. Amen.  
FINIS.