A Comfortable Corroborative Cordial: OR, A Sovereign Antidote against, And Preservative from, the Horrors & Harms of DEATH: Affording a Direction how to Live and Die, so as to be fortified and fenced against the greatest fears and sharpest sense of that KING of TERRORS.  
Represented in some Observations made upon Rev. 14.13. Upon occasion of the late Death and Burial of Mrs. REBECCAH JACKLER Late Wife of Mr. John Jackler of Kings-Lynn in Norfolk, Woollen-Draper; who deceased Octob. 5. and was buried Octob. 7. 1671.  
By John Horn, Sometime Preacher of God's Word in Lynn-Alhallows in the same Town.  
Useful to be considered by all men living in this state of Mortality: Because there is no man living but must certainly Die.  
Let me die the death of the righteous: and let my last end be like to his.  Numb. 23.10. 
For,  
The righteous hath hope in his Death.  Prov. 14.32. 
Quanta est felicitaes eorum! quam immensa latitia, qui, nimirum. tripl ei gaudy. De recerdatione transacta virtutis. De exhibitione pro entis quietus. De certa expectatione sutura consummationis, exultant!  Bern, Serm. 2. in festo omnium Sanctorum. 
LONDON. Printed by Tho. Ratcliff, and N. Thompson, for B. Southwood at the Star next to Serjeants-Inn in Chancery-lane. 1672.   

To the READER.  
Reader,  
SEeing it is a thing generally known & acknowledged, whereof none can plead ignorance, that it is appointed for men once to die: (for the living know that they must die, Eccles. 9.5.) And seeing the time of death is generally to men most uncertain, and the Word of God assures, that after Death there will be a Judgement, in which every man must give an account of himself to God, and receive according to the things done in the Body whether good or evil, Heb. 9.27. 2 Cor. 5.10. Seeing also further, that the same infallible word of the living God, who hath given us life and breath, and all things, and hath us and our breath in his hands, declares to us that He of his great mercy hath devised and made a way, though not to escape this bodily Death, yet whereby we may stand in the Judgement and receive the doom and Sentence of an everlasting and most blessed life: which way if it be neglected, there will ensue an everlasting state of woe and misery. It must needs follow, that it is of greatest moment and concernment to All to inquire after, and set their heart to that way and device, making it their greatest work and business, whatever else is neglected, that they may lay hold on that eternal life, and avoid that misery. Yea, and forasmuch as the time of this uncertain life is the whole of the time allotted for our preparing for the Judgement, it behoves every man to take heed of mispending it, and to be careful to redeem it, and diligently improve it, to make sure of Happiness in Eternity, not procrastinating to seek after God: nor presuming upon God's patience and longer continuance in the Land of the living. Which things being considered it must needs be by all thought and acknowledged, that Discourses of this nature are always seasonable, and if any thing well done, worthy acceptance. Discourses, I say, upon such a Subject as I here propound to present thee with, namely, such as show the Happiness to be enjoyed notwithstanding Death; and the way how we may be brought to the enjoyment thereof, and to be secured against the Fears of Death: or what harms or mischiefs will otherwise be occasioned by it to us. I cannot, I confess, commend the worthiness of my performance upon so serious and weighty a Subject which deserves a far larger and more pressing Treatise, and hath also obtained it by some more Reverend and Learned hands.  
What I here present was not in the least intended in my first consideration of it, or writing upon it for the Press, only to satisfy the desire of a loving Friend concerned mainly in the occasion of its consideration, I have endeavoured to make it public. And such as it is commend it to God's blessing, and thy perusal. Praying it may be both for my own and thy future and eternal benefit, and resting a servant to thee and all men, for Jesus sake.  
John Horn. February 8. 1671/ 2.   

A Comfortable Corroborative Cordial: Or, A Sovereign Antidote against, and Preservative from, the Horrors and Harms of DEATH.  Rev. 14.13. 
And I heard a voice from Heaven, saying unto me, Writ, Blessed are the Dead that die in the Lord from henceforth, Yea, saith the Spirit, that they may rest from their labours, and their works do follow them.  
OUr Lord Jesus Christ having (after many other things of great concernment to his Churches) shown by his Angel to his servant John, in the twelfth Chapter, the oppositions of the Dragon (or Devil and Satan) first in the Roman Pagan Empire against Christ and his Church, and his dejection or casting down from Heaven (from his state of being worshipped as a Deity) and after that in his stirring up a flood of errors and heresies to carry away the Church with, and how God preserved her against them. And in the thirteenth Chapter, the troubles and persecutions that Satan would further raise against his Church by a twofold Antichristian persecuting power called Beasts, setting up and managing a corrupt Worship, and persecuting its refusers. In this Chapter shows him divers things tending to animate his servants in their constancy against them. As to say,  
1. Vers. 1. He shown him the Lamb, (Christ himself) standing (safe and unmoved for all his enemies) upon mount Zion (where God had set him as King, Psal. 2.5. a place which cannot be moved, but stands fast for ever, Psal. 125.1. and 11.4.) and with him (in the same sure state) an hundred forty four thousand (the number of the sealed in Chap. 7.) having his Father's name (not the Beasts, either Authority or Doctrine) written in their foreheads (as openly and boldly avowed yet by them)  
2. Vers. 2. And made him hear a voice from heaven as the voice of many waters, (as loud, evident and certain, as if many peoples, nations, and languages compared to many waters, Isa. 17: 12. and Rev. 17.15. had attested the things spoken as eye-witnesses thereof) and as the voice of a great thunder (signifying their boldness in Christ, and dreadfulness to their enemies) and a voice of harpers harping with harps. (as rejoicing in their victory over their enemies, as was the custom in Israel to solemnize their Victories with musical instruments; as in Exod. 15.20. 1 Sam. 18 6. 2 Chron. 20.28)  
3. Vers. 3. And they sung a new song (as such songs of praises upon escapes of dangers, and upon victories are styled, Psal. 40.3. and 98.1) before the Throne and before the four living creatures (was badly translated Beasts, that is in short, before God and his Church) And not man could learn that song but the hundred forty and four thousand which were redeemed from the earth (either from the love of earthly things through the efficacy of God's grace evidenced in the blood of Christ; or also taken from the earth by Death, Peculiar services, sufferings, and successes against God's enemies have their peculiar joys not common to others. Then showing,  
4. Vers. 3. What one's these redeemed one's were, he adds: These are they that were not defiled with women (with the Congregations and Assemblies of corrupt Teachers, Idolaters, and their corruptions in Doctrine and Worship, compared to women or harlots, Prov. 9.13. and 14.1. Rev. 17.5. for they are virgins (chaste and single to Christ his Faith and Worship) these follow the Lamb whithersoever he goeth (that is, they cleave in all things to Christ, and his word, and commands, and are not moved therefrom by any false pretences of the false Prophet or two-horned Beast, and his false and lying miracles; nor by the greatness and dreadfulness of the seven headed and ten-horned Beast, and their contrary commands) for these were redeemed (powerfully through the grace of God believed by them, brought out unto Christ) from among men (from the idolatrous and wicked world, to be holy to God) being the first fruits (most desirable and pleasing, Mic. 7.1.) to God and to the Lamb.  
5. Vers. 4. And in their mouth was found no guile (they were upright and orthodox Christians, not dissembling with men to avoid persecutions) for they are without fault before the Throne of God. (nathaniel's or Israelites indeed in whom there is no guile, believers in Christ, and walkers after his Spirit, and so in the light as God is in the light directing and strengthening them, and therefore there is no condemnation to them, but the blood of Christ cleansing them from all sin they have fellowship with God, Rom. 8.1. 1 John 1.7. The trusters in God, and unmovable as mount Zion, Psal. 125.1. But let none imagine that Christ died only for these and such like, because called redeemed one's, but mind that he adds  
6. Verse 4. I saw another Angel flying in the midst of heaven (most openly) having the Everlasting Gospel to preach to them that dwell on (not yet redeemed from) the earth, and to every nation, kindred, tongue, and people. As the Angels sometime appeared clothed in linen like the Priests in the Temple, as in Dan. 10.5. Rev, 15.6. So the holy Priesthood or Gospel Preachers may be here denoted by Angels, and here is Gospel preached to others besides those redeemed ones, even to all people; but there is no Gospel for any for whom Christ died not, and for whom in him no help or salvation: therefore Christ's death is not to be limited to, or measured by, such expressions as those in the foregoing verses, or that in Chap. 5.9. The sum of the Gospel to be preached, is that in 1 Tim. 2.4, 5, 6. that God wills that all men be saved and come to the knowledge of the Truth: for there is one God and one Mediator of God and men, the man Christ Jesus, who gave himself a ransom for all, a testimony, (or this is the testimony) in due times; whereunto the Apostle saith, He was ordained a Preacher and Apostle, etc. vers. 7. the Everlasting Gospel, and therefore Gospel in all ages as well as then. Other expressions of the sum of the Gospel, see in 1 Cor. 15.2, 3, 4. 1 Tim. 1.15. The being redeemed from the earth and from among men is a further business, at least an effectual product of the grace of God believed in men's hearts and consciences, as is fore-hinted; but this Angel in Preaching the Gospel said with a loud voice, (what the whole Gospel loudly speaks to be the duty of all men, viz.  
7. Vers. 7. Fear God, and give glory to him, for the hour of his judgement is come, (not unlike that in Matth. 3.8, 10. Acts 17.30, 31. though it may here have some special eye at the ruin of Babylon presently predicted) and worship him that made heaven, and earth, and the sea, and the fountains of waters; (expressions like those which the Apostle saith was the sum or end of their preaching, in Acts 14.15. but after this follows)  
8. Vers. 8. And another Angel followed, saying, Babylon is fallen, is fallen (the doubling expression implies its certainty and speediness, and the joy of God's holy ones at it, Gen. 41.32. Rev. 18.20.) that great city (the opposite to Jerusalem the holy City or true Church of God) because she made all nations drink of the wine of her fornications. (Babylon is the then ruling City over the kings of the earth, Rev. 17.18. which was Rome, and so denotes that idolatrous Church, called the Whore for her being corrupted from Christ, and the sincere Faith and worship of him, forsaking her fidelity to him to follow after and prostitute herself to the Kings of the earth, seeking and loving their favour, riches, gifts, honour, defence etc. and yet (as Harlots use to do with their Paramours Jud. 16.6, 20.) ordering and ruling them as she lists, pretending that she is the Lady and Queen of Heaven; that only Catholic Church from whom they must receive all their Faith, Worship and Religion, and it may be noted that her downfall, and so of all Idolatry, Heresy and false worship, either is and will be the effect (not of Seditions and Rebellions, but) of the sincere and bold Preaching the Gospel of Christ with its instructions by holy living; or Angellike persons, not by might, nor by power, but by my Spirit, saith the Lord, Zech. 4.6.) or will otherwise join, and follow after it.  
9 Vers. 9, 10, 11. After these, Christ shown him a third Angel that followed, and warned of the danger of worshipping the Beast (especially after the Gospel preached and the fall of Babylon denounced) saying with a loud voice, If any man worship the Beast or his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and shall be tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever. And they have no rest day nor night who worship the Beast and his Image, and whosoever receiveth the mark of his name. A dreadful Sentence that might awaken all to inquire what this Beast and his Image, Mark and Name are, and what the worship thus threatened, and carefully avoid all things thereof. I shall only here say, it's the preferring some other powers above Christ, and so is the same in substance with that. Cursed is the man that trusteth in man, and maketh flesh his arm, and his heart departeth from the Lord Jer. 17.5. but that that time will be sad, is signified in the following exclamation, whether of the Angel or Evangelist, which saith,  
10 Verse 12. Here is the patience of the Saints. here at this time most eminently tried and exercised. Here are they (emphatically) that keep the commandments of God, and the faith of Jesus, and forsake them not for the Beast Worship; but then to hearten unto those sufferings though to death, he adds in the Text.  
Ver. 14. And I heard a voice from heaven, saying, Blessed are the dead that dye in the Lord, etc. from the following whereof so immediately upon the former intimation, we may note Christ's great care of his Church; as when he formerly told his Disciples of weeping and mourning, he presently tells them too of what might support them, and bear up their sorrowful hearts from sinking: When he tells them he must leave them, he tells them also, that he would see them again, and not leave them comfortless, or as Orphans; and that upon his seeing them again, their hearts should rejoice, and their joy should no man take from them; and that in him they should have peace, who had also overcome the world, Joh. 14.18. & 16.20, 21, 22, 23. And when the Lord speaks of the like sad things with these by the Prophet Isaiah; That all the beasts would come to devour, his watchmen being blind, and the shepherds void of understanding; so that the righteous perish, no man regarding it, and merciful men are taken away from the evil: Yet then also for encouraging the hearts of his suffering servants, he proclaims like things with these here, even the sweet and excellent state of those righteous & merciful men, when so taken away and perished from among men, that is, when Dead: He shall enter into peace, they shall lie in their beds, each one walking in his uprightness; while he threatens judgement to the seed of the sorceress, the seed of the adulterer, and of the whore, Isa. 56.9, 10. & 57.1, 2, 3. Though our Lord leads his followers in●o afflictions because he sees them needful and useful for them, yet he would not have them faint under their afflictions, to deprive themselves of the good intended by them. His Word and Gospel occasion troubles to them from the world, while they are thereby drawn out of the world, and are led to testify of him to, and against the wickedness of the world: but he provides comforts and supports for them by the same word, by, and for which they suffer, that they might be enabled patiently to endure the things which they must suffer.  
Yea, and we may further note from this Voice and Proclamation of the blessed state of the dead that die in the Lord, following so immediately after that acclamation, Here is the patience of the Saints; That the consideration of the happy state of the dead in Christ, is an excellent motive to a patiented continuance in well-doing, though suffering for it unto death: Rejoicing in hope first, we may be patiented in tribulation, Rom. 12.12. Did we expect still a continuance of evils in Death, and that it would make us still unhappy and miserable; and that Death is the end and recompense of an holy life from the world, it would exceedingly damp and take off the courage of men from exercising patience, and continuing to keep the Commandments of God, and the faith of Jesus: But being rooted and grounded in the Faith, and not moved from the hope of the Gospel, we may be there through strengthened to all long suffering, and patience with joyfulness, Col. 1.11.23.  
The words themselves are a commandment, and we have thereabout,  
1. The person acquainted with it, I, the holy Apostle or Penman of these Visions: Surely the Lord God will do nothing, but he reveals his secret unto his servants the Prophets, Amos 3.7. The secret of the Lord is with those that fear him, etc. Psal. 25.14.  
2. The way of his perceiving or receiving it; and that was by the ear, at least the ear of his Spirit. I heard. God speaks once and twice, and man regards it not, or perceives it not, Job 33.14. But blessed are the ears of his Disciples, for they hear, etc. Matth. 13.16.  
3. The way of its being conveyed to him, and that was by a voice: Sound or voice are the proper ways of conveying things to the ear, and by the ear to the mind; and a voice is but an articulate sound. There may be voice where there is no hearing, as above is signified in Job 33.14, etc. And as is said of the Levites wife when dead, Judg. 19.25. and of the Shunammits son, 2 King. 4.31. But there can be no hearing without some sound or voice.  
4. We have the place whence it came from heaven. Which being the place of Gods most glorious Residence, and Manifestation of himself; and where our Lord Jesus Christ the holy and just one, is on the Throne of Majesty; and where only holy Angels, and the spirits of just men have place: But no evil Angel, Satan being cast out thence, nor no unclean thing may be admitted to enter: We may be sure no voice comes from thence, but what is holy and true, and such as is worthy to be received with all acceptation, being supremely and originally the voice of God, and of our Lord Jesus, though it might be instrumentally uttered by some holy Angel. And so the Command here, was a Command of God and Christ.  
5. We have the person to whom it was directed; and that was to the Apostle himself: I heard a voice from heaven saying unto me. He heard divers voices in and from heaven not directed to him, as may be seen Chap. 5.2, 9, 10, 11, 12, 13. Voices directed to Christ, some to God, as Chap. 16.5. 7. & Chap. 19.1.5, 6, 7. Some to the people of God, Chap 18.4. but this was directed to this Saint John himself; wherein we have,  
6. The matter of the Voice, the Command itself; and therein,  
1. The Act commanded him, and that was to write; Saying to me, Writ. And this was an exercise that God employed divers of his holy Servants in, but is not universally the work and business of all his Servants, or of those that are accepted of him: as all are not Apostles, nor all Prophets, nor all Teachers, etc. 1 Cor. 12, 28, 29, 30. so neither are, or have all his Servants been either Penmen of Holy Scriptures, or of other Divine Matters; but as the same Spirit distributes his sundry Gifts variously, so hath he given commands to some to speak, to others to write the heavenly Truths. But neither the one nor the other so generally as the hearing of them; this was an honour put upon his Servants according as he pleased for others usefulness. Jeremiah was employed to speak, and Baruch to write the words from his mouth. Jer. 36.17, 18 Moses did both write and speak to the people the words of the Law, and Commands of God, and of the Song he was to put into the people's mouths, Deut. 31.9, 19, 22, 24, 30. Yea, this Gift of Writing is an excellent Gift of God, a way of conveying his Truths, and of his great works and do which he himself hath made use of; as he wrote the Ten Commandments with his own hand or finger, Exod. 31.18. & 32.16. & 34.1. Deut. 10 1, 2 4. and many of his holy Prophets, and the Evangelists, and Apostles, divers of them were employed in this Exercise, whose Writing he owns also as his own, and therefore saith, Have not I written to thee excellent things, Prov. 22.20. And I have written to them the great things of my Law, Hos. 8.12.  
And it may be minded, yea, and must be acknowledged, that in some respects this way of conveying over knowledge unto men, hath the pre-eminence in divers respects above that of speech; both as  
1. It may be preserved a longer time what is this way imparted; when as the voice of words pass away into the air, after they are uttered: and so knowledge may be, and hath been transmitted this way to after ages and generations, long after those that have uttered those truths by words of mouth are dead and gone. And this use of Writing, or end of Gods making use of it, or commanding it to be used, is expressly signified by himself; for not only did Moses write the Law, and deliver it to the Priests, as a means to acquaint with it, and with the works of God therein mentioned, those that had not known them, even the children to be born, commanding them to that purpose at the end of every seven years to read it to all the people, men, women, and children, and the strangers within their gates, Deut. 31.10, 11, 12, 13. but also God ordered Moses to write the Song mentioned in the same Chapter, that it might be a witness for him against the children of Israel, that it might not be forgotten out of the mouths of their seed, vers. 19.21. And the Lord bade Isaiah go write it on a Table, and note it in a Book, that it might be for the time to come (or for the latter day) even for ever and ever, that this is a rebellious people, etc. Isa. 30.8.9. See also Psal. 102.18.  
2. This way the knowledge of things, and of God's Works and Words, may be made known to many more than they can by any ones audible voice be declared to, as in all these Nations we have this way the declarations of those things brought to us that were done in Israel and Judah; and the words spoken in those places are this way brought to our cognizance; yea, by this way things spoken in secret, yea, or when we can have no opportunity to speak our minds to any body, what we would speak may be conveyed abroad, and made public; and things spoken in the ear (as divers of our Saviour's Parables) may be published all over the World. Yea, and  
3. This is a more safe and certain way of conveyance of knowledge. Words may be mistaken and misrelated by those that hear, and would relate them: many things in that way may be, and often have been, added, omitted, or altered. But what it written remains fixed, and may without addition, omission, or alteration be read and transcribed. Thence it is said, I have written to thee excellent things, that I might make thee know the certainty of the words of truth; and that thou mayest answer the words of truth to those that send to thee, Prov. 22.20, 21. Bless we God for so excellent and useful a gift, and for the great good things made known to us thereby, and take we heed of abusing, or being harmed by it; for as God ordered it for great good and profit to men, so Satan who can create nothing himself but lies, abuses, and leads his followers to abuse this (as all other gifts of God) to God's dishonour, and men's destruction: and scarce any so much as this while it is made use of to propagate and keep on foot all manner of lies and mischievous devices: as is too evident.  
But now, as every Act must have its object or matter about which it is exercised, so this writing must be of something to be written. And indeed the thing that God commanded to be written, is generally something, both true, as it is said, That which was written was upright, even words of truth, Eccles. 12.10. As also the Lord ordering the things concerning the New Jerusalem to be written, adds this as a reason; For these words are faithful and true, Rev. 21.5. And also of weight and usefulness for the generations and people to whom they are ordered, and for whose sake written; and so it is said, Whatsoever things were written aforetime, were written for our instruction, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. and they were written for our admonition, 1 Cor. 10.11. and writ the vision, and make it plain upon tables, that he may run that reads it. That he may be encouraged and strengthened to run with patience the race set before him, Habak. 2.2. And so here is,  
2. The matter to be written, some faithful and useful matter to be preserved for the benefit of after ages. Blessed are the dead that dye in the Lord, etc. Wherein there is,  
1. A heavenly Oracle, Doctrine, or Assertion, viz. That the Dead that dye in the Lord are henceforth blessed.  
2. A Confirmation of this Assertion or Doctrine. And that both, 

1. By Authority or Testimony; the highest, greatest, and most indisputable, Yea, saith the Spirit.  
2. By Proof, or Demonstration, or Reason alleged; and that also is twofold, viz. 

1. That they may rest from their labours.  
2. And their works do follow them, or follow with them.      
I shall endeavour to consider them briefly in this order, with some Application.  
1. The Doctrine commanded to be written, and accordingly written, is, That the Dead that dye in the Lord henceforth are blessed, or are henceforth blessed. Wherein we have,  
1. The subject of the Assertion, or that whereabout it is; and that is, The Dead.  
2. A qualification of this Subject, rendering it the proper Subject asserted of; and that is, That die in the Lord.  
3. The thing asserted or these; and that is, That they are blessed.  
4. The time from whence either the Subject asserted of, or the thing asserted of them commenceth; for it may be either way construed: either the dead that dye in the Lord henceforth, and so it's a more special limitation of the Subject asserted of; or, the Dead that dye in the Lord (generally or whensoever) are henceforth blessed.  
1. The Subject is the Dead, not the Living. And this term (the Dead) is spoken of variously in the Scriptures, according to a various way of dying; as there are that are dead in sins and trespasses, but they are not blessed, & therefore not here meant, Eph. 2.1. & 4.18. And there are that are dead to sin, and aught so to reckon themselves, 1 Pet. 2.24. Rom. 6.11. And dead to the Law, for seeking righteousness thereby, and having their hope and confidence therefrom, Gal. 2.19, 20. And these are in a sense blessed, or in the way to it. And there are that are dead in the body, and as to natural life; as Abraham is dead, and the Prophets be dead, Joh. 8.52. And that is the sense of the words here. Thence note.  
Note 1. That bodily Death and Blessedness may be consistent; men that die, and are dead, may be blessed: Not only those that are dead to the Law by the Body of Christ delivered from the curse of that, and from being under it as the Covenant of Life; or that are dead to sin, or rather persons not only dead in those considerations, but also that are bodily dead, may be happy, in a very good, safe, and desirable condition; so as that their state may worthily be commended as very excellent: They may have their sins forgiven and blotted out, and they that are in that condition are blessed, Psal. 32.12. They may have the favour of God, and be accepted and beloved of him, and they that are so, are blessed, Prov. 8.34, 35. and (which includes both the former) they may have God to be their God, and to own them as his people, as it is said of Abraham, Isaac, and Jacob long after they were dead and buried; I am the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3.6.15. And blessed are the people whose God is the Lord, Psal. 144.15. And forgiveness of sins, and the favour of God are both implied to be the portion of those Souls seen in vision under the Altar, even the Souls of those that had been slain for the Word of God, and for the Testimony that they held, in that there were white Robes given to every one of them, as a token both of their free and full acquittance from sin, and their being owned of God as righteous ones, and also of their being highly honoured and favoured of God, Rev. 6.9, 10, 11.  
And this not a little takes off the dreadfulness of this bodily Death, that it may consist with Blessedness; and that it is not of itself able to hinder and deprive us thereof: Men may be happy notwithstanding its power and force. That's the dreadful Death, that men cannot be happy in, or under such as the death in Sin, the spiritual death of the Soul under the guilt and power of sin committed and continued in; and therefore that is threatened as a very sad evil to be shunned. To be carnally minded, or the minding of the flesh is death, Rom. 8.6. a state not to be continued in where it is, nor by any means to be run into where men are delivered therefrom: As also, The second Death, the separation of the Soul, or of the whole man rather from God in Soul and Body for ever; the everlasting fire or lake burning with fire and brimstone, the portion of the Devil and his Angels, Matth. 25.41. Rev. 20.14. This is a sad and dreadful state indeed, namely this of the second Death: While men are spiritually dead in sin, their sins are imputed, and they have no fellowship with God; but yet while alive in the body, they are in a possibility of being called and made alive to God, to him that's joined to all the living there is hope, Eccles. 9.6. But in the second Death is nothing but misery without hope of remedy or redemption; This, this is the Death then with all diligence to be shunned, and therefore care is to be taken to awake out of sin also by repentance; for death in sin continued in, brings the second Death inevitably upon men. But as for this bodily Death, that's not so dreadful in itself; men may do well for all that: and the reason is, because Christ hath died for us, and is risen again. This death indeed, as it was in its first threatening, and as upon our desert incurred by us in the Fall of our first Parents, deprived us of all Blessedness, and would inevitably have done so for ever, had not God provided a deliverer; and deliverance from it, had not he graciously devised a device that his banished might not be expelled for ever from him, 2 Sam. 14.14. But blessed be the Lord God of Israel, who hath raised up an Horn of salvation for us in the house of his servant David, that by him we might be saved from our enemies; that hath given his only begotten Son to be the propitiation for our sins that we might live through him, Luk. 1.68, 69, 70. 1 Joh. 4.9.10. And blessed be the Son of God that willingly took upon himself in compliance with his Father's will to suffer and die for us, that we through his stripes might be healed of that deadly wound wherewith in our listening to the Serpent, we were wounded by him, he having giv●n himself the ransom for all, and tasted Death by the grace of God, for every man; hath abolished or taken away the destructive power of this Death; and destroyed through his Death, him that had the power of it, that is the Devil; and being raised again from the dead he hath obtained even all redemption of all mankind from out this Death, so as none of them shall finally perish therein, but be all raised out thereof: for as by man (Adam) came death: even by man (even the man Christ Jesus) comes the resurrection of the dead: for as in Adam all die: so in Christ shall all be made alive. 1 Tim. 2.6. Heb. 2.9. 2 Cor. 5.14. 2 Tim. 1.10. Heb. 9.2. 1 Cor. 15.21, 22. He is the resurrection and the life, and through him there is an open passage now made through this death, and all the precedents, concomitants and consequences of it to life and immortality, even to eternal life, in which is, and stands the only true blessedness. In Christ there is given us (even 〈◊〉 mankind generally considered) eternal life, 1 Joh. 5.11. in him the righteousness of God is for, or unto all, Rom. 3.22. and the free gift unto all men for the justification of life, Rom. 5 18. In him is forgiveness of sins, and plenteousness of Redemption through his blood, Psal. 130.4.5. Coll. 1.14. and therefore by means of him men may be brought back to God, and enjoy him, his favour, and Kingdom notwithstanding this death, yea in the very state of it, and while actually dead they may be blessed. Bless we God for this gracious Device and doing of his for us, in, and by Christ; and bless we Christ Jesus our Lord, that he hath so acted and wrought through his Cross for us; and embrace we the glad tidings of it with all acceptation and thankfulness.  
2. But yet, In that the Holy Spirit stopped not there at Blessed are the Dead, but adds a restrictive, distinctive qualification, saying, The Dead that die in the Lord. Learn we thence.  
Note, Secondly, That though this bodily death & blessedness may stand & be together, yet all that die this Death or are dead in it are not blessed. No, we cannot say so, there be many that die, and are dead in the Body, that shall never meet with blessedness, though blessedness may be met with notwithstanding this death. We read of two men that died this Death, the one blessed and the other cursed; the Rich man, and Lazarus: Lazarus was blessed and happy, being carried of the Angels into Abraham's bosom; but the Rich man was most miserably wretched, being carried into Hell, and there grievously tormented; without so much relief or hope of possibility of finding so much relief, as might amount to or be resembled by a drop of water to cool his tongue, Luke 16.19.25, 26. and we find mention of a multitude, nay, of divers Princes with their multitudes gone down into the Pit of destruction in their uncircumcisedness, Ezek. 32.18.30, 31. and our Saviour tells us of Gods killing the body and casting into Hell. Luke 12 5. and that the Gate is wide and the Way broad that leads to Destruction, and that many go in thereat, Matth. 7.13. for the many dye in their sins, and that's a sad dying, and is mentioned as such by our Saviour, when he saith to the Jews, I go my way and ye shall seek me, and die in your sins, whither I go (and that was to heaven to his Father) ye cannot come. Ye are of this world, I am not of this world. I said therefore that ye shall die in your sins, for if ye believe not that I am He, ye shall die in your sins, Joh 8.21, 24. And indeed that's the only thing that makes any miserable that are dead: that they died in their sins, and their sins lie down with them in the dust, as is said, Job 20.11. For where sin is continued in and not repent of, there it is not pardoned; and where sin is not pardoned, men are not blessed, but cursed. But this proceeds not from the force of the first or bodily death, but from the wilfulness and carelessness of men, while they be here alive; in neglecting Christ and the grace in him, and the salvation tendered to them; in that when He by his wisdom calls men to himself, and offers to make them wise and to save them; as is abundantly signified in Prov. 81.4, 5. and 9.1.4.5. Matth. 23.37. yea, and counsels them to what is good, and reproves their contrary courses, and neglects or rejections of his Counsels, and waits upon them with long-suffering, yet they refuse and sleight all his love and good will, and harden their hearts against all means and methods in inlargements and chastisements tending to their good: as is signified Prov. 1.22, 23, 24, 25.29, 30. Psal. 81.9, 10, 11, 12, etc. Matth. 23.37. Joh. 5.39, 40, etc. It is true that Christ died for all, even while sinners; for the ungodly and enemies, and thereby hath ransomed them from under the first Judgement, and from the lordship of Satan into his own power and dispose, as is signified, 2 Cor. 5.14, 15. Rom. 5.18. and 14.9. yea, and hath obtained into himself all fullness of grace and blessing: So as in him all the Families of the earth are blessed; that is, abundantly provided for of all things tending to, and sufficient to render them blessed in the participation thereof; so as he is represented as a full and large feast prepared for all people, Isa. 25.6. being the Salvation prepared of God before the face of (or over against the needs of) all people, Luke 2.31. as a like phrase signifies and is equivalently rendered in Gen. 2.18. and having wrought a perfect righteousness which is for, unto all, Rev. 3.22. But yet men cannot receive the benefit of all this, but in receiving, submitting to, and obeying: even as the Feast prepared profited not those that were invited to it and refused to come; nay they refusing it, and therein slighting the love of him that made it and called them to it, provoked new anger and wrath to their destruction, Matth. 22.4.7. Luke 14, 16, 17.24. the Salvation neglected, is a healing medicine refused and not taken, which leaves the miserable, like persons desperately diseased, in that case, to die of their Disease without remedy or escape. Heb. 2.1, 3. the righteousness for all comes upon all that believe; and therefore it being through unbelief refused, is like the Weeding garment not put on, which neither clothes nor warms the person refusing it, nor makes him comely and lovely; but being not on a man, the man's nakedness and unhandsomness, together with the refusal of the Charity shown and proffered in preparing it for, and offering it to him, lays the person open to be expelled (though come into God's house) and to be cast out into outer darkness, Rom. 3.22. Matth. 22.10, 11, 12, 13. the Life Eternal given us in Christ is so given in and with him, that he that hath him, he only hath and enjoys it; and he that rejects and hath not Him, hath not it, 1 Joh. 5.11, 12. To the enjoyment of Blessedness then, there must be a receiving and obedience to Christ, the Fountain and treasury of it; otherwise, though men perish not in the first Death, they will and must in the second: for the soul that sinneth (that still and perpetually or impenitently sinneth) though it die not for the Father's iniquity, nor have its teeth set on edge, because its Father Adam eat the forbidden sour grape, and so the son shall not bear the father's iniquity; that proverb before mentioned with reference to the second and Eternal Death, shall not take place, yet for its own sinning it shall die, Ezek. 18.2, 3, 4.19, 20. Jer. 31.29, 30.  
The deal of God here are somewhat answerable to his deal with Israel, when having brought them all out of Egypt (not leaving Man nor mother's Child, nor any Hoof there) yet He afterward destroyed them that believed not, for their unbelief and rebellious sinning and going on to sin against him in the Wilderness, Judas 5. Heb. 3.17, 18. even so here, it's not the first Death and Judgement detains any; but yet Christ having bought all into his dispose from perishing in that, will afterward judge to Eternal Death those that believe or obey not. It is not any want of merit or worthiness in Christ's Death, or exclusion of them from being of its object, nor want of fullness or readiness in him for saving them; but this is the condemnation, that Light is come into the world, and men love darkness rather than light Joh. 3.19. Only Death, this bodily Death puts an end to the time of God's patiented waiting for their coming to Christ, closing with his Light and Love, and repenting of their sins, and finding mercy with him. All the time God continues men's lives here, there is a possibility of escaping the Wrath to come: For God is patiented towards us not willing any should perish, but that all should come to repentance, 2 Pet. 3.9. Yea, his goodness and forbearance is inviting and leading men to repentance, Rom. 2.4. and is to be accounted Salvation, 2 Pet. 3 15. Even Jezabel while Christ spared her he gave her space to repent, though she repent not, Rev. 2.21. yea, and when he threatens to cast her into a Bed, and them that commit adultery with her, even into great tribulation, yet it is with this Proviso mentioned, Except they repent of their deeds, vers. 22. so slow is God to anger, and so loath to exclude men from bliss and happiness, and so ready to show mercy and to forgive, and so agreeable are God's deal to his Word and Oath, wherein he saith, and swears to it, that as He lives he hath no pleasure (none at all secret or revealed) in the Death of the wicked, but rather that he turn and live, Ezech. 33 11. To him that is joined to all the living there is hope, Eccles. 9.4. And Christ Died for all, that they that live (while yet they live) should not henceforth live to themselves, but to him that Died for them and risen again, 2 Cor. 5.15. But now when Death seizes on a man and cuts him off, than the door is shut upon him, and should he now stand without and knock, it is too late; the answer from within is, I know you not: Depart from me ye workers of iniquity; No opening then, nor any admission, Luke 13.25, 26, 27. the Feast slighted shall not then be tasted of for ever by them, Luke 14.24. thence the Gulf is for ever fixed so that there is no coming of any from Heaven to help them: nor no going from their state of Misery to a state of Salvation, Luke 16.26. in the Grave whither we go there is no work, nor device: no knowledge or wisdom, for the helpfulness of any that have here neglected God's work and device declared to them, and the knowledge and wisdom here offered them, Eccles. 9.10. Now is the accepted time; now is the day of Salvation, now is the day for men to hear in, and to work the works of God in; but if this be slighted, and men harden their hearts now, and will not hear God's voice, the night comes and will come upon them wherein no man can work; after which there will be no more day, except an everlasting Judgement upon them. And therefore in the state of Death, they that die in their sins are so far from being happy and blessed, that they are far more wretched then, then before; for though they are not blessed while here, because their sins are not blotted out, yet there is a possibility they may be so, and there is yet such a mercy held forth to them as obtainable by them; for if the wicked man will turn from all his sins that he hath committed and keep all God's statutes, and do that which is lawful and right, if he will listen to and believe on Christ Jesus, and not walk any longer after the Flesh, but after the Spirit, there shall be no longer any Condemnation to him, He stall surely live, he shall not die; namely, the second Death, Rom. 8 1. Ezek. 18.21. all his transgressions that he hath committed they shall not be mentioned to him, etc. vers. 22. But when dead in his sins, than there is no more hope or possibility of being happy; He who was miserable before under a possibility of mercy, is now endlessly and remedilessly miserable without that possibility. Oh! therefore how doth it behoove every one now to strive to enter in at the straight gate, Luke 13.24. to do what his hands find him to do with all his might, for seeking mercy and favour with God, seeking the Lord while he may be found, and calling upon him while he is nigh at hand, Isa. 55.6. Eccles. 9.10. while it is yet said, or called to day, not hardening the heart but harkening to God's voice, Psal. 95.7.8. Heb. 3.7, 8, 15. making haste and not delaying to keep God's Commandments, Psal 119.59, 60. hasting to escape (as the Angels said to Lot when they brought him and his Family out of Sodom, Gen. 19.17.) as for our lives or souls not looking back, staying or lingering in all the Plain of this World, but escape to the mountain of the Lord left we be consumed, giving diligence to know, win and be found in Christ Jesus: and being brought in to him, to abide in him and be faithful to him to the Death, and then no danger of being miserable for ever: For  
Blessed are they that die in the Lord from henceforth. And so we come to the Substance of the Words, and their plain and full import. viz. That  
Note 3. All they that Dye in the Lord are Blessed from henceforth; where we shall inquire and show 

1. Who is meant here by the Lord.  
2. What it is to Die in the Lord, or who they are that may be said so to die.  
3. Wherein they are blessed, or what and whence that blessedness is, that is asserted of them.  
4. What is the meaning of that additional word, henceforth, and what it may import.    
1. By the Lord here is without all doubt meant Jesus Christ, for He is Lord of All, Acts 10.36. for though there are that are called Lords, many, yet to us (saith the Apostle) there is but one Lord, Jesus Christ by whom are all things and we by him, 1 Cor. 8.6. and we find like phrases as this, expressly mention him, as He in whom the believers on him die; thus in 1 Cor. 15.18. they are fallen asleep in Christ. And in 1 Thes. 4.14.16. Them that sleep is Jesus will God bring with him, and the Dead in Christ shall rise first. He than is here meant by the Lord, yet not so as to exclude but include the Father and Holy Spirit, who are in and upon him; and He may well be styled the Lord: For,  
1. As God, the Word with God in the beginning who was God, so all things were made by him, and He was and is by that right and stile as one with the Father (who made all things by him) and with the holy Spirit (by whom or which he gave them their Forms, Virtues, and Being's) the Lord of All, Joh. 1.1, 2. Col. 1.16, 17. Heb. 1.2, 3.  
2. As man also taken into unity of person with the eternal word he must needs be, and so was and is Lord; the Manhood by that assumption into that personal union being advanced into interest in and communion with him in that his Dignity and Authority. And so the Angel that came to declare to the Shepherds his Nativity called him, while he lay in the Manger, Christ the Lord, Luke 2.10.11. so the Evangelists speak of him too in his state of Ministry and service very often, as the Lord appointed seventy, Luke 10.1. the Apostles said unto the Lord, Lord incrase our Faith, Luke 17.5. and himself bid the man out of whom he cast a Legion of Devils, Go and show how great things the Lord hath done for thee. Mark. 5.19. yea, and even in his dead state as to his Body, the Angels sent to declare his Resurrection, call him Lord, as to his Body laid in the Sepulchre, saying, Come see the place where the Lord lay, Matth. 28.6. But especially,  
3. As Mediator and Immanuel in his exalted and glorified state, he is made of God the Father, and so declared to be Lord and Christ, as the fruit and reward of his Obedience and Sufferings to Death, the Death of the Cross. And as to his actual possessing in the nature of Man the Throne of Majesty, and having thereon all Authority and Power instated on and exercised by him.  
To this end Christ both Dyed, Rose and revived (or lived again) that he might be Lord of (or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rather signifieth that he might Lord it, or exercise Dominion over) the quick and dead, Rom. 14.9. and because he humbled himself, and became obedient to the Death, the death of the Cross, for this cause God hath highly exalted him and given him a Name above every name, That at the Name of Jesus every knee should bow both of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that Jesus Christ is the Lord to the glory of God the Father, Phil. 2.8, 9, 10, 11. who hath put all things under his feet, and made Angels, Authorities and Powers subject unto him. Yea indeed, over men he is worthily Lord by way of Purchase and right of Redemption, having given himself a Ransom for all, 1 Tim 2.6. whence the false Teachers are charged with denying the Lord that bought them, 2 Pet. 2.1. And he died (it's said) for all that they (whoever they be of mankind) that live should not henceforth live to themselves, but unto him who died for them and risen again, 2 Cor. 5.15. Live to him, namely, as Servants to their proper Lord to whom they must give an account for all things. He is Lord over the Devils and evil Spirits by way of Conquest, having Conquered and overcome them, spoilt them and led them Captive in Triumph, and so hath power to do his pleasure with them, Col 2.15. And the good Angels willingly submit themselves to him as given to him of God with all other things in Heaven, Earth, under the earth, and in the Seas; and as to one whom God hath exalted to be over them, and bids to Worship him; yea, and they judge him most worthy of this Power and Dignity, because of his unparallelled acts for us and Conquest over Death, and Hell, and Devils by his Death and Sufferings, ascribing blessing, honour, glory and power to him, Heb. 1.6. with Psal. 97.7. Rev. 5.11.12, 13. He than is the Lord in whom whosoever dieth is blessed But  
2. What's that dying in the Lord! For it is employed here that some do die in the Lord, and that there is a dying in the Lord. But what's that! Indeed we may say in a sense there is a dying in the Lord, and in a sense there is no dying in him. In this sense there is no dying in Christ, that is, He is not the Subject of this Dying; as in Christ, and in him, sometimes signify in him as the subject of the thing spoken of, as when it is said, in him we are Complete, Col. 2.10. in him is no sin, 1 Joh. 2.5. in this sense there is no Death or dying in him. He once died for sin, the just for us unjust, but he dyeth no more, Death hath no more dominion over him, Rom. 6.9, 10. He was dead but is alive, and lives for evermore, Amen, Rev. 1.18. The song of the Saints is and shall be (as our Deceased friend and Sister on her Deathbed noted) Worthy is the Lamb (not that is, but) that was slain to open the Book, etc. He now is neither dying nor dead, Rev 5.9. it is true the Apostle said, they bore about in their body the dying of the Lord Jesus, 2 Cor. 4.10. but that's to be understood either of the sufferings occasioned by the constraining operations of his love in dying for them believed by them, the dying that Christ's love led them to endure for him and his Names sake, and that to be the sense, the next words may argue, in which he saith, We that live are always delivered unto Death for Jesus sake, verse. 11. so as the dying of Jesus is the dying for Jesus sake; or else the dying of Jesus is the dying of those that are his Members, what is done to them being taken by him as done to himself, as is said Matth. 25.40.45. Zech. 2.8. Acts 9.4. But otherwise he dies not, in himself he dieth not, nor may any such thing be imagined to be here employed where the speech is of others dying in him; concerning whom also neither may we understand that they die in him as to their state in him, or so as in the things which are properly of him, as such a like Phrase sometimes signifies, as when it is said, Ye are light in the Lord; that is, in what ye have in him, in his person, or in what ye have derived from him, and have or are after him as found in him, Ephes. 5.8. and ye are wise in Christ, 1 Cor. 4.10. they that die in him in such a sense are not blessed, but wretched; if any die as to what they are in him, or derive from him; such as Crucify Christ again to themselves, and that die as to their dependence on him; Faith, Hope, and Rejoicing in him, or the like. Nor can it be said that men die by or as coming unto or into him, or being in him as to their state God-ward, and in their spirits; but men live in and by him. He conveys not Death but Life unto men in their coming to and being in him; as is said, In the way of righteousness is Life, and in the path way thereof there is no Death, Prov. 12.28. Death, as it is the wages of sin, though suffered and sustained by Christ, yet it is not met with in and from Christ as a proper consequent of him or of Faith in him, but Life: He that hath the Son hath life, 1 Joh 5.12. who died that we might live in and by him, 1 Joh. 4.9, 10. And yet there is a dying in the Lord, that is, of those that are in the Lord, and that in the view and beholding of him as the effect or operation of him beheld and believed on. As to say,  
There is a Dying to ourselves, the World, and Sin; a letting go our Confidence, rejoicing in, or resting on our own wisdom, righteousness, the flesh or fleshly privileges, and expectations of life from our keeping of or conformity to the Law of Moses, or the like; as in this sense the Apostle saith, I through the law am dead to the law that I may live to God: I am crucified with Christ, yet I live, not I, but Christ liveth in me, etc. Gal. 2.19, 20, and ye brethren, are dead to the law by the Body of Christ, namely by it as Crucified for you, believed in by you, Rom. 7.4. and so God forbidden that I should glory in any thing save in the Cross of our Lord Jesus Christ, by which the World is crucified to me and I to the World, Gal. 6.14. and what things were advantage to me those I counted loss for Christ, Phil. 3.7. and reckon your selves dead to sin, etc. Rom. 6.11. And this kind of Dying may be taken in here inclusively as that that foreruns and makes way for this dying in the Lord, and they are blesed that in such sense Dye in or through the Lord, or the knowledge of him: For if we be dead with him, we shall also live with him, 2. Tim. 2.11.  
But that which is properly meant here is, that those that are in Christ may die as to the bodily death, the being in Christ and the Bodily death are consistent; otherwise Dying and blessedness could not consist together, as we shown they do: for there is no blessedness out of Christ. And that a bodily in Christ may stand together with bodily death is further clear, in that as Christ ●…e not to prevent and keep men from bodily death by his dying, but to obtain a resurrection out of it; so neither doth men ●●ing in Christ prevent or annul 〈◊〉 the deriving life from Christ is not such 〈◊〉 deriving life as puts by the Body from dying: For it is not derived upon the Body, but from (and so after) its Death. It is appointed for men once to Dye, and that appointment was made after the promise of Christ and of his defeating the Devil's Plot, the bruising his head, and therefore is consistent with it. Christ can can and will defeat Satan's plot for keeping man out everlastingly from God though they die as to the Body, Heb. 9.27. with Gen. 3.15, 16. Christ indeed being believed on, giveth forth his divine Spirit and life for quickening our spirit and expelling Death out of that, raising it up to a lively hope in God; but it expels not Death out of the body till the Resurrection of the dead. The body is still dead (under the Sentence of and in the way to Death) because of sin (that yet remains in it) but the Spirit or inward man, is life for righteousness, Rom. 8.10. thence, we see wise men die, Psal. 49.11. and as was mentioned before, Abraham is dead, and Moses 〈◊〉 the Prophets are dead, in respect of 〈◊〉 outward man; though they were brought into and lived and abode in Christ, and 〈◊〉 must others far also. And this God orders for divers good causes, as I have showed in 〈◊〉 Balaams wish, as to keep us always lo● and humble in ourselves; and dependant on God and mindful of our latter end; and so more heedful to the instructions of wisdom; and that God and Christ might be glorified in raising us up from the Dead.  
But now to die in the Lord in this sense signifies and hath in it,  
1. A continuance in Christ, even in the Faith and Obedience of him till Death and in Death, so as that we lay down our lives or give up our breath, holding fast the Faith and grace of Christ, as it is said of the Patriarches, that they all died in the Faith, so as retaining and not going out from the Faith; when their spirits left and went out of their bodies, yet they went not out from Christ, from believing and hoping in him, Heb. 11.13. And there may be further in it  
2. A spending and laying down the Bodily life in an exercise of Faith and Hope in Christ and walking in the Spirit, virtues and service of Christ, so as that the dying is in a sense the effect and product to the Flesh of believing and walking in him, as the Apostles that so walked in Christ, as that they spent themselves, and strength, and life as it were in the flames of his love to them, and zeal for him thence springing, being offered up as a Sacrifice as it were, upon the sacrifice and service of the Faith, Phil. 2.17. offered (or povered out as a drink-offering, as the word signifies) in 2 Tim. 4.6. and in some cases and times (as those before mentioned under the cruelties of the Beast and false Prophet) it takes in  
3. A Dying in the Cause of Christ, and for his sake as Martyrs put to Death for bearing witness and testimony to him, as those beheaded for the witness of Christ, and the Word of God, and for not worshipping the Beast, etc. Rev. 6.9. and 20.4. We may put them together and say, that when men are, and continue in the Faith of Christ, and so in the love and virtues of Christ too, and in death, Rev. 2.10 and by the force of that they have in and from Christ, lay down or spend out their lives either in serving, or suffering for Christ; then may they be said to die in the Lord: and all that so die, die in the Lord. But yet further, they that in any such sense die in the Lord, may be said also in another sense (which pertains to, and is the immediate spring of their blessedness) to die in him. viz.  
4. In the love of the Lord; as being the objects of his favourable acceptance, and so enclosed as it were in his arms: in his virtues as being encompassed about with the virtues of his Sufferings and Sacrifice, and so in his Covenant and Promises; and thence They, all they that so Dye, in what way soever, as to the outward way of dying they die: whether by a fair Death on their Beds, or by any violent Death inflicted on them, whether by a more easy, or more sharp and painful death; yea, though they die of Poverty, or are full of Sores, as Lazarus, yet they are Blessed; though in the sight of men they seem most miserable, yet they are in a happy state and condition. Which we are nextly  
3. To inquire into, and show what that Blessedeess is, and how they are blessed; we may say, Blessedness stands in exemption or freedom from what's evil and harmful: and in having interest in and enjoyment of good to content and satisfaction; and they that die in the Lord are in such a state even while dead; and needs they must be so. For,  
1. In Christ there is all that may free, exempt or deliver a man from evil; and there is all that may do good, and make content and satisfied, and so all that may make one both privatively and positively Blessed.  
1. In him is freedom and deliverance from evil not only for himself, but so as it may be for the freeing of others, not only sin hath no dominion over, or place in him (though he was made sin, and bore our sins for us, yet having died for it, and being raised again, in him is no sin, no sin now, on, or imputed to him) but also there is freedom from it for us, forgiveness of it, and justification from it as is said. Be it known to you that in this man is preached to you forgiveness of sins, Acts 13.38. And, there is forgiveness with thee that thou mayest be feared, Psal. 130.4. yea, and not only is he clean from it, but with him is cleansing too; He hath made a purgation of our sins, Heb. 1.3. opened a fountain for washing and cleansing us, Zech. 13.1. and in both respects he is the Saviour from sin, both as to the imputation, and as to the pollution of it. And where sin is taken away, or removed, evil of Wrath and Punishment hath no place. While sin was imputed to, and laid upon Christ, he was also obnoxious to the curse, and wrath, that was the Wages of it: And while God imputes sin, and it is not washed off a man, punishment, and evil of wrath may befall him; but as in him there is forgiveness of, and cleansing from sin, so in him is deliverance from wrath too, either as to misery inflicted on the Creature, or as to the hiding of God's face, or withdrawing his favour from it, being justified from his Blood, how much more saved from wrath! both Positive and Privative; Positive of evil, and Privative of good, Rom. 5.9. and then, as there is none hath power over him in the least, so in him there is that infinite wisdom and power, by which he is All sufficient to save us from them; and order their enmities as he sees good: so as he can suffer them to act forth their malice, and yet secure those against whom it's acted, so as it shall have no evil influence upon them; yea, all enemies spiritual and corporal are at his beck and will, to do to, or with them as he pleases, and he can let out or restrain their wrath; inflict punishments by them, or save from, or deliver out of the troubles they occasion, as he pleases, Psal. 76.10.  
2. In him also is all fullness of good wherewith he may do us good, and content, and satisfy us; for all the fullness of the Godhead dwells bodily in him, and in him we are complete, Col. 2.9, 10. It hath pleased all fullness to (or it hath pleased the Father, that all Fullness should) dwell in him, Col 1.19. the Father is in him, with all the fullness of his love and favour, He is enough to satisfy the Soul for ever, and produce any good to it that he pleases. In him is the fullness of the holy Spirit, and of all his glorious Power, Wisdom, Love, Sweetness and Comfort; and with all its most enabling and enriching virtues, so as he can baptise with it, us, and whom he pleaseth, Isa. 42.1. Mat. 3.11. Joh. 1.33. and 7.37, 38, 39 His are all Riches and precious treasures; all things in Heaven and Earth are his, Riches and Honour are with him, yea, durable Riches and Righteousness; his Fruit is better than gold, yea then fine gold, and his revenue better than choice silver, Prov. 8.18, 19 Length of days are in his right hand (even Immortality and Eternal Life) and in his left hand Riches and Honour. His ways are ways of pleasantness and all his paths are peace. He is a tree of life to them that lay hold on him, and happy therefore is every one that retains him, Prov. 3.15, 16, 17, 18. Happy indeed, For  
2. Whosoever comes into him, is, and abides in him, is interested in all that is his, and that is in him and comes to the participation of the benefit thereof; they that are made in him through the grace of God, to them he is made of God, Wisdom, Righteousness, Holiness and Redemption, 1 Cor. 1.30. They have him to be theirs, 1 Joh. 5.12. yea, and in him they have the Father also, being and continuing in the Son, they are in the Father also, 1 Joh. 2 24. In God the Father and in the Lord Jesus Christ, 1 Thes. 1.1. & 2 Thes. 1.1. and as they are both in Father, and Son, so they have both, 2 Joh. 9 And how can they that have such a portion and Inheritance, but be happy?  
1. Privatively Happy, so as to be exempted from all that is evil; from sin, the Root of all evil, so it is not imputed to to them, In him all that believe are justified from all things which they could not be justified by the law of Moses, Acts 13.9. in him we have redemption through his Blood the forgiveness of sins, Eph. 1.7. Col. 1.14 so as to be sanctified & cleansed from sin, so as it shall not have dominion over those that believe in (and so are, and abide in him) Rom 6.14. He that abideth in him sinneth not, 1 Joh. 3.6. and then there is no Condemnation to them that are in him, that walk not after the Flesh but after the Spirit, Rom. 8.1. And so there is no evil in their Portion, there shall no evil happen to the just, as they are that are in, and abide in Christ, Prov. 12.21. All things work together for good to them, Rom. 8.28. and so there is no Death to them, nothing of misery, or separation from God, which is the death of the Soul, nothing of destruction, they shall not perish, Joh. 3.16.  
True it is, that they may have, and actually have Enemies against them, within, and without; but Christ is to them a place of sure Defence against them, and preserves their Souls; Their place of defence is on high, a place of the munition of rocks, Isa. 33.16. and they dwell safely, so as they may be also quiet from the fear of evil, Prov. 1.33. being and dwelling in him who is the most High, and in his secret place they dwell, under the shadow and Protection of the Almighty, saying of him, Who is the Lord? He is my rock and my fortress, my God in whom I will trust, surely He will deliver them from the snare of the Fowler, and from the truly noisome Pestilence. He will cover them with his feathers, and under his wings shall they trust, his truth shall be their shield and buckler, so as they shall not be afraid of the terror by night, nor of the arrow that flieth by day. Yea dwelling in the Lord, as in their refuge, and having him, the most High, for their habitation there shall no evil befall them, nor any Plague come nigh their dwelling, Psal. 91.1, 2, 3, 4, 5, 9, 10.  
2. Positively happy, in the enjoyment of, and interest (at least) in all that's good for as the Lord is a strong house or house of defence to them that are in him, Psal. 31.2. and 71.3, so he is also to them a house of feasting or sacrifices, Prov. 9.1, 2, 3. and they that trust in him and under the shadow of his wings shall abundantly be satisfied with the fatness of his house; and he will make them drink of the rivers of his pleasures, Psal. 36.7, 8, 9 He is to them a fountain of life and living waters, both quickening, purifying and satisfing them. He is to them a sun; and shield, and will give them grace and glory and no good thing will he withhold from them that are upright with him, Psal. 84.11. in him they have, and from him derive that heavenly wisdom, that brings with it to them, Riches, and Honour, and Life, in him they have, and from him receive that holy Spirit whose fruit is Love, Joy, Peace, and in a word, all Goodness; Righteousness and Truth, Gal. 5.22. Joh 7.38, 39 and 4.14. Ephs. 5 8. yea, in him they have the Adoption of Sons, and are honoured with that near relation to God, where through they become his Heirs joint-heirs with Christ, Rom. 8.17. And if the Lord being their shepherd they shall not want, Psal. 23.1. How shall they want then, God being their Father, Christ their Brother, and they joint-heirs with him? these are the fearers of the Lord that are blessed, and the very fear of the Lord is such a Blessing to them as tendeth to life, so as they shall abide satisfied with it, and shall not be visited of evil, Psal. 112.1. Prov. 19.23. Well may it be said of every such one, as is said of Asher, whose name signified Blessed, that his bread or portion is fat, Gen. 49.20. or as of Nepthali, that he is, and shall be satisfied with favour, Deut. 33.23. and of them all as is said of Israel, Happy art thou, O Israel, saved by the Lord, the Eternal God is thy refuge, or mansions, and underneath thee (even when thou fallest lowest) are the everlasting arms, who is like unto thee! who hast the Lord for the shield of thy help and whose sword is thy excellency, etc. Deut. 33.17.29.  
Object. If it be said, This is indeed the portion of them that are in christ, while alive here: but here we are to speak of those that are Dead dying in Christ; I answer:  
1. This is the Portion of men in Christ at all times, whether alive or dead, as to the Body or Flesh; yea, it's rather their Portion that Dye in Christ, then of others; for if men be in Christ when they live here, and before they die turn out from him, and so die not in him, they lose and forfeit all this Blessedness; for Blessedness is so the Portion of Christ (who only hath purchased and obtained it into himself by his only perfect, and most acceptable righteousness) that though he have it not for himself only, but for us, yet there is no interest in it, nor enjoyment of it to be had out of, or apart from him; that being also true, that he that hath the Son hath life, and he that hath not the Son hath not life, 1 Joh. 5.11, 12. He therefore that transgresseth and abideth not in the Doctrine of Christ, hath not God, and so not life; for God there answers to Father and Son in the next Clause, which Son is the life, and hath the life given of God to us in himself, 2 Joh. 9 The just shall live by Faith; but if (he or) any man draw back my Soul shall have no pleasure in him: Nay he that draws back, draws back to perdition, Heb. 37.38, 39 so as to lose all this Portion, and his Soul in the loss of it. But while any man is in Christ alive or dead, he is in a full and most accomplished treasury of all bliss and happiness; and in the dispose and favour of one perfectly Faithful, to communicate and give forth of his fullness according to his Promises; all the Promises of God are in him; yea, and Amen. And he that is in him, is in him an heir of them, and abiding in him, shall not fail to inherit them, though they as to the body die, 2 Cor. 1.20. Gal 3.29.: For  
2. Death, this bodily death, doth not make any alteration as to men's being in him, it is not the going of the Soul out of the Body, that is, its going out of Christ, they that die in the Lord, are in the Lord in the time and act of his dying, laying down their lives, or breathing out their Spirits in the Faith and in the Spirit of him; they are yet in him enclosed in his Arms, in his favour, and love, and Covenant with him, whence he is still, even in Death, as we noted before, styled their God, for though Dead men, and as to bodily life, yet they live to him, and in respect of their spirits see no Death, Prov. 12.28. Joh. 8.51. their hearts shall live for ever, Psal. 22.26. this Death is called a sleep; they that sleep in Jesus shall God bring with him, 1 Thes. 4.14. And as the bodily sleep makes no alteration in relation or Covenant-engagements: no more doth the bodily Death in relation to God and Christ, and interest in the Covenant and Promises of his blessing; a Child is the Father's Child as well when asleep as when awake, and is nevertheless an Heir to an Estate given by deed of gift, or by the Father's Will and Testament. Nor is a Wife the less the Wife, and in the marriage-covenant when she lies fast asleep in her Husband's bosom, then when she is most awake and active; and therefore is in as happy a condition (if happy in her Marriage) then, as at other times; yea, we may say of the man asleep in Christ, or (which is all one) Dead in the Lord, that his state is better than before, as we shall show God willing, in what follows; for as the Dead that dye in the Lord are blessed both privatively as they are exempted from, & secured against evil: and positively, as they are interested in Christ, & in all, the good that is in him, and to be communicated by him: So also they are  
3. Comparatively Blessed, more blessed in divers respects then divers others, or then themselves in former times.  
1. Comparatively to other men they be happy, whether they be  
1. Those that Dye, and are dead out of the Lord, they are happy in respect of them howsoever they die; it may be in the appearance of men sinners that die in their sins are happier in their Death then they, as having no bands in their death, as is said, Ps. 73.4 they may lie and die in stately Rooms, and soft Beds, encompassed about with their Friends and Kindred, feel little pain, dispose of great estates to their Children & friends; they may possibly express no fear of Hell, but hope they shall go to heaven, Mat. 7.22, 23. They may, when dead, have costly Funerals, & stately Monuments, etc. when as those that die in Christ may die grievous Deaths in the sight of men, of sharp Diseases, full of Sores and Boils, in Prisons, Dungeons, yea, on Racks or Gibbets, as it is said of those Saints of whom the world was not worthy; that they were some Tortured, others Stoned, others Sawn asunder, others slain with the Sword; that they were destitute (of succour, namely, Friends, means of helpfulness, and the like) Afflicted, Tormented, Heb. 11.37, 38. and yet for all this great difference, as to the way and outward manner of Dying; Yea, though we add also, that they being tempted may cry out, as forsaken of God (as our Lord Jesus on the Cross) yet these that die in the Lord are infinitely Blessed above the other; nay, rather, Blessed, and not at all the other, let them die as desirably otherwise they can, yea, though also they, when Dead, have their Names cried up of men, as if they were Worthy, Gallant, Honourable persons; and those that die in the Lord, be accounted (as our Lord was by the Pharisees, Matth. 27.62, 63) as Deceivers; or (as the Papists called divers of our English martyrs) stinking martyrs, mad men, Heretics, etc. Yet these latter, they that die in the Lord, are far happier than the other.  
We may compare those two mentioned in Luke 16.19. the Rich man and Lazarus, they both died. But oh how great a difference to appearance in their dying! the one in a Rich state, and therefore no doubt but had or might have Friends, and Physicians about him, and want no Attendance; and after Death had a Burial; which we find not said of the poor Lazarus, he might die of his Sores, and in some ditch, and his body might be exposed to the Birds or Beasts of prey (as those Saints mentioned in Psal. 79.2, 3, 4.) But yet the differerce in the goodness of their state when dead, was far more for the advantage on Lazarus side, than the goodness of the way of their outward dying was on the Rich man's side: For after Death the poor Lazarus was carried of Angels into Abraham's bosom, and was comforted and refreshed with everlasting Consolations, not to be lost again: When the Rich man was in Hell, tormented without ease, or end; not having either possibility of escape from thence, or of enjoying there so much as one drop of Water to cool the tip of his tongue. Who would choose to die as the Rich man, with such a state after death, rather than as the poor man, or any of the most cruelly Martyred good man, having the poor man's afterstate? who would not rather go through any difficult and dirty way from a Prison, to a Throne, then to slide down from some stately, Throne, or off some pleasant Hill bestrawed with sweetest Flowers in his descent; or attended also with the most melodious Music into a dark Dungeon, to lie and rot there in the midst of noisome stenches, pinched and pined away with Famine, or made a prey to venomous Snakes and Serpents. The righteous hath hope his Death, but the wicked is driven away in his wickedness, Prov. 14.32. and the hope of the Hypocrite shall perish, and be as the giving up of the ghost, Job 18.13, 14. and 11.20. but the hope of the righteous shall be gladness, Prov. 10.28.  
2. Those that live in the greatest pomp and splendour in the world, enjoying the greatest fullness of Riches, Honour, and Glory; or the most delightful continuing pleasures, for these in the midst of their enjoyments are in a state of incertainty. Their Riches are uncertain riches, they may take them wings and fly away, the Thief may steal them, or the Moth and rust corrupt them: Their Honours like haman's may end upon a Gallows, or as Ahithophels' in a Halter; and all their pleasures in a moment vanish, and they may come with Croesus' the Lydian King, to learn the uncertainty of all things here by sad Experience, falling into the hand and Power of their Enemies; The pleasures of sin are but for a season, and the reproaches of Christ are far greater Riches, than all the treasures of Egypt, or of the World, Heb. 11.25, 26. The Wealthiest and most Honoured persons here must die, and then they shall carry nothing away with them, nor their pomp and glory descend after them, Psal. 49.17. though while they live they bless their souls and men praise them as doing well for themselves; yet when Death comes, than all their felicity in these enjoyments vanish like pleasant dreams when one awaketh, and ing out of Christ, they go to the generation of their Fathers, and shall never see light, Psal. 49.18, 19 yea, then how are they brought into desolation as in a moment, and utterly consumed with terrors, Psal. 73.19. then begin their miseries never to end, when the miseries of the others, and all their griefs and sorrows are at an end, never more to return, and then end the worldlings Joys for ever; when the dead in Christ have more increase of Joy, or enter into those Joys that never shall end. And though it's true, that the prosperous sinner living yet at ease and in fullness, is in a possibility of Repentance, and so in a far better state, than he that dies in his sins, and is dead out of Christ: Yet considering what snares there are in such enjoyments, and how hard it is for a Rich man to enter into God's Kingdom, and how usually the prosperity of fools (that is, evil men, for all such are very fools in God's reckoning, whose judgement is according to truth) destroy them; that they are persons standing high, but in slippery places, and are in very great danger of being every hour cast from their height into destruction, Psal. 73.18. and considering on the other hand, that the man dead in Christ, is out of all danger of any miscarriage, in present possession in their spirits, of that presence of Christ, where is that fullness of Joy which infinitely transcends all the enjoyments of this world how great soever, and that they are sure, and certain of Eternal Happiness for ever; their state must needs be concluded infinitely better than the others. Yea, on that account also Blessed.  
2. Comparatively to themselves, while living in the world, more blessed now, than then, as the Apostle implies when he saith, that though living in the Flesh, he had this fruit of his labour, that he lived to Christ, viz. to the magnifying of him: Yet he had a desire to departed, and to be with Christ as a thing to him far better, Phil. 122, 23. for now they are absolutely blessed and happy though not yet fully and superlatively in the highest and greatest possession of Happiness and Glory; the Resurrection of the Body must be waited for, for that when Body and Soul reunited, shall be glorified, and all the Saints completely brought together, shall receive the full of the Glory promised, and have to each ones particular enjoyment the accession of the glory of all the rest with them.  
And if Cicero an Heathen Orator, could fancy a wonderful Happiness in the deceased Moralists, enjoying the fellowship of each others Souls 
* O proeclarum illum diem, etc.  so as to cry out, O that gallant day! When shall I go to the Council and Company of Souls, etc. What may the Christian judge of the revealed and assured Society of happy, renewed and raised persons, together with Christ for ever? But now they are absolutely Blessed, their happiness hangs no longer upon any Condition that may possibly fail in, as before it did upon an If ye continue. And though that If was of no great burden so as to imply so much danger as to fill them with disquieting fears to hinder their rejoicing in assured hope, having so many engagements to abide, and so great encouragements in Christ to trust in him for his delivering them from all evil, & preserving them to his heavenly kingdom: Yet there is both a possibility yet remaining, of their sailing, and other Considerations also; as of their possibility and danger of sinning and dishonouring Christ, their being exposed to griefs, pains, temptations, and the like; from which they shall then be for ever freed, that add a Pre-eminence to the state of their Death, as also that they shall be so at home with the Lord, as before they were not, nor could be; as is implied 2 Cor. 5.8. Philip. 1.23. indeed as to usefulness to others they are not in so good a state, they perish from among the Children of men, Psal. 12.1 Isa. 57.1. They have no more opportunity of doing good to, or receiving good from them; they they are as to that, in a place and state of silence, whence its wisdom to be doing good to all while alive, and we have thereto opportunity, and to let our hand do what is finds to do with all our diligence to that purpose, because in the Grave whither we go, there is no Work which we can do, nor nothing we can devise for them, as for that cause, Saint Paul was in a straight, and knew not whether to choose Death or Life, because for him to continue in the Flesh would be better for his Brethren, Philip. 1.22, 24. but yet in respect of the Saints state of freedom from evils both of Sin and Suffering and enjoyment of the Lord, they are much better than in the state of this Life; as much better, as it's better for a poor Pilgrim and Forreiner exposed to variety of vexations and hazards, to be at home in his own Country, & in some safe & quiet possession of a settled comfortable condition, or for a poor tossed weatherbeaten Seaman to be safely harboured in the Port he is bound for; and that may be also one reason of the addition of the other word Henceforth. And so we come to the next Inquiry,  
4. What is this Henceforth? or why is that added? Were they not blessed before? Surely yes, Ye are the Blessed of the Lord (saith the Holy Ghost to persons yet or then alive, that feared the Lord) you, and your Children, Psal. 115.13, 15. and blessed is the man (whether alive or dead as to the body) that trusteth in the Lord or that keepeth his Commandments, Psal. 34.8. and 112.1. But this word Henceforth, may be two ways referred, as was signified before; namely, either  
1. To the word Blessed, the thing asserted of those that die in the Lord, as if they that die at any time in the Lord are thenceforth Blessed, even from the time of their Death, and then it is not said so to imply, they were not in a blessed way before, or in the way to Blessedness; But to imply that blessedness may rather, or more properly from that time be styled theirs, as more actually and absolutely the subjects of it, they were rather but in the way to it before then injoyers of it, though being upright and perfect in the way they had the Blessing of God with and upon them, and were blessed therein; but yet, as we said before, there was an If upon them, If they continue to the end, Col. 1.23. If ye continue in the Faith grounded and settled, and not be moved away from the hope of the Gospel. He that endures to the end shall be saved, Matth. 24.13. be thou faithful to the death, and I will give thee a crown of life, Rev. 2.10. but if the righteous man (how long soever he hath been righteous, and how near soever to the prize he be come) turn from his righteousness and commit iniquity he shall die. Ezek. 33.13, 18. There were some of the Israelites that held out till they were close by the borders of Canaan, till the Fortieth year of their March, and till they had seen the Conquest over the Amorites, and yet then committing Fornication with the Daughters of Moab, and eating the Sacrifices of the Dead, they perished and went not over Jordan; To admonish us, that though there is no fear or danger to the diligent and circumspect; yet it's dangerous at any time to grow remiss because a possibility at any time of a miscarriage till the field be won, the warfare be accomplished. And therefore our Saviour saith to his Disciples, Take heed least at any time (how near soever you be come to the Gaol) your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day come upon you unawares, for as a snare shall it come upon all those that dwell upon the face of the earth, watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man, Luke 21.34, 35, 36. Sometimes a Ship that hath escaped the dangers of the Sea, may through carelessness sink and be lost at the entrance into the Harbour; but when in the Harbour then it's safe. It is so however here, after Death there is no miscarriage. Henceforth (saith the Apostle, when ready to be offered up, and his departure was at hand) is laid up for me the crown of righteousness, 2 Tim. 4.8. than their state is fixed; no passing or falling from Paradise again; when that's attained, no going thence to the place of Torment, Luke 16.26. Yea, they are thenceforth not only more absolutely and assuredly blessed, but also, more fully as to attainment being then at home with Christ, as we said before, from the time of their Death and before the Resurrection. Though the fullness of their Blessedness is not till then, yet both a more full enjoyment is had from the time of their death then before (they go not to Purgatory then surely, for then after death their case would be sadder than before) and also a certainty of the enjoyment of that fullness in the time thereof. It is laid up in a sure and safe Custody to be given forth by a most faithful and righteous hand, yea, the word there in 2 Tim. 4.8. rendered, laid up, is the same that's used of Death and Judgement in Heb. 9.27. and there translated, Appointed, so as we may say, that it is not more certainly Decreed that men Dye once and come to Judgement, than it is, that they who finish their Course in the Lord and keep the Faith, shall receive the full and final reward of the Crown of Righteousness.  
2. Or else the word (Henceforth) may have a peculiar respect to the times before mentioned, and to the Subject those that Dye in the Lord, with reference to the times in the rage of the Beast; when the greatest exercise shall be of the Saints patience, when their patience shall be admirable patience indeed, and they that then abide will be eminently and to purpose keepers of God's Commandments, and of the Faith of Jesus; from that time Blessed are the Dead that dye in the Lord, not as if they that indeed Dye in the Lord before! were not Blessed, but to signify either,  
1. The great miseries that will attend those times through the oppression of Antichrist, that it will be a wonderful perilous and calamitous time, so that it will be a great mercy to be well gone out of it, so as but to be and Dye in the Lord; yea, the sooner the better, like that in Eccles. 4.13 where the Wiseman considering the oppressions done under the Sun, and beholding the tears of the oppressed, and that they had no Comforter, that on the oppressors side is Power, but the oppressed have no Comforter; He praised the Dead that were already dead more than the living which were yet alive. This sense of the words suits well also with that reading, or Translation of the word that some judge the righter here, viz. that die in the Lord speedily. And this may also be so, because of what results from those Calamities. viz.  
2. The great difficulty of holding fast the Faith and profession of it, and danger of falling from it that will then be, as our Saviour saith, When the Son of man comes, shall he find faith on the earth? Luke 18.8. truly in a sense, at other times men may die in the Lord, that is, in an external Profession and acknowledgement of him according to truth, crying, Lord, Lord, and yet not be blessed, not enter the Kingdom, being not indeed and hearty doers of Gods will; but it may be signified that Henceforth, from the time of the Beasts sore Rage, and the sad Persecutions thence ensuing, none shall be able to make a right profession of the Faith, so as to persevere to Death in it, but such as be indeed Saints and persons endued with singular patience, real and hearty keepers of God's Commandments, and therefore all that die in the profession of the Faith then really Blessed and Happy. Or else also,  
3: To signify a more eminent degree of Blessedness to be the portion of those that then shall hold out so as to Die in the Lord, a blessedness proportionable to that very sad woe and misery threatened to to the Beast-worshippers, vers. 9, 10, 11. after the Preaching of the Everlasting Gospel and downfall of Babylon declared, as those Beast-worshippers shall drink of the wine of the Wrath of God, poured out without mixture into the Cup of his Indignation, and shall be tormented with Fire and Brimstone in the presence of the holy Angels, and in the presence of the Lamb, and the smoke of their torment ascends up for ever and ever. And they have no rest day nor night. A most dreadful Sentence, able to deter any one from Worshipping him: On the other side here is a like excellent manner of Blessedness signified to be the portion of those that die in the Lord, to allure the Servants of God, or any of the People to whom the Gospel is Preached to the worship of God, and constancy to Christ, against the Beast; that they that die in the Lord shall upon their Death be blessed with a witness, more abundantly blessed, as the word Blessed, sometimes seems to signify; as in Rev. 20.6. for as it's an aggravation of sin when it is against light and warning, and brings the greater and severer judgement; whereas the times of ignoran●● God winks at, Acts 17.30, 31. Heb. 23; & 10.20, 29. So it's an augmentation of Virtue to be good in the worst of times, and to cleave to God and Christ against the greatest discouragements and oppositions; and they that so do, shall receive the greater blessedness as their reward.  
But we shall have occasion to Consider wherein they may be said to be more chief blessed, in speaking to the other part of the Text, viz.  
2. The Confirmation of this truth asserted, which is twofold, 

1. By Authority.  
2. By Argument and Evidence.    
1. By Authority; The testimony of authentic Witnesses is a good evidence of any matter of fact asserted, or of any matter whereof they have sufficient cognisance. Now here we have the Authority and Testimony of one that is as good as, yea better than ten thousand, even the Spirit, which is the Truth: Yea, saith the Spirit.  
By the Spirit, is meant the Holy Spirit, the Spirit of Truth; for He is Emphatically The Spirit; and is divers times so called in this Book, as in Rev. 2. and 3. He is so called seven times, viz. in the close of every Epistle where it is said, Let him that hath an ear hear what the Spirit saith to the Churches. And in Chap 22.17. The Spirit and the Bride say, Come. And that he is a sufficient Witness to any thing he Saith and Testifies to, is evident in that  
1. He is perfect in understanding and knowledge, being the Spirit of Wisdom, Understanding, Counsel and Knowledge, Isa. 11.2. He that searcheth all things even the deep things of God, 1 Cor. 2.10. Therefore He cannot err or mistake. And then  
2. He the Spirit of Truth, Joh. 14.16, 17. yea, The truth; and therefore it is He that beareth witness to Christ and the things of him, 1 Joh. 5, 6. therefore he neither will nor can lie; for he is one with the Father, and with the Son, one God. And God cannot lie, deceive or falsify; wickedness and falsehood are an abomination to him and to his lips, Prov. 8.7, 8. therefore every one that hath an ear may well hear, as he is bid, what he saith. And he saith to this Assertion, Yea; did men only say it, it might be questioned, and if they say otherwise now, it is no matter. All men are too prone to lie; but the Holy Spirit is to be firmly believed, because what ever he saith is pure and true. Now he in testifying of Christ in the Gospel witnesss nothing but Life to be in Christ, and to be the portion of those that believe in him, that the believer in him shall not perish whatever death come upon him, or whatever trouble; but shall have everlasting life; yea, in a sort he hath it, for he that hath the Son hath life, saith the Record which God gives us of his Son, 1 Joh. 5.11, 12. and in testifying of such as are righteous men and merciful, taken away and perishing from among men in such an evil day when all the Beasts come to devour, he saith they enter into peace, and rest in their beds, each one walking in his uprighteousness, Isa. 56.9. & 57.1.2. that testimony the Holy Ghost that spoke in the Prophets (and particularlarly in Isaiah, Acts 28.25) beareth.  
2. By Demonstration, Argument and Evidence, evidencing in what they are blessed, viz. That they may rest from their labours and their works do follow them. Wherein are two particulars.  

First, that they may Rest from their Labours.  
Secondly, And their Works do follow them, or, follow with them.   
Wherein is implied,  
Note 1. That they that die in the Lord (and especially from the time of the Beasts rage, and the great exercise of the Saints patience) have Labours and Services, that in the time of their life they are employed in, indeed all things are full of Labour, man cannot utter it, Eccles. 1.8. and the Saints have their portion of Labours more especially in or in more especial manner of labours. There is a man whose Labour is in Wisdom, and in Knowledge, and Equity, Eccles. 2.21. and in such things the Saints and holy men do labour too, they labour in the Lord, 1 Cor. 15.58. But here the word used, signifies a toilsome labour; yea, as some note of it, a painful, wearisome, spending labour: Yea, sometimes variety of Tribulations, Calamities, and Crosses; so as sometimes to threaten Death. And so we find the word Labour often joined with Toil, or words of Affliction, as in Gen. 5.19. the Work and Toil of our hands, are joined together, as Work and Labour here; and toil of the hands may well answer to labour here, in Gen. 31.42. Jacob saith, God hath seen my affliction and the labour of my hands; when he speaks of that troublesome labour, in which the Drought by day consumed him, and the Frost by night, and the sleep departed from his eyes, vers. 40. And the like is used of the rigorous and afflictive Service and Labour which the Israelites were put to in Egypt, when they were made to groan under their Burdens, so as their lives were bitter with hard bondage in mortar and brick, and in all manner of service in the field; when all their Service that they served was with rigour, Exod. 1.13, 14. with 2.24. Of this Moses instructs them to say, the Lord looked on our affliction, and on our labour and oppression, Deut. 26.7. and in Psal. 90.10. it's joined with sorrows when it is said of men, that if by reason of strength we attain to fourscore years, yet then is our strength labour and sorrow; where Labour cannot so properly signify work and service, for alas than men are passed that; but rather toil, and exercise as Solomon joins together, Labour and vexation of heart, Eccles. 2.22. and Jeremiah complains. Wherefore came I out of the womb to see Labour and sorrow? Jer 20.18. And that which we read in the Text, Trouble, is in the Margin, according to the Hebrew, Labour, Job 5.7. And surely, especially in times of great Persecution, there is labour and sorrow more abundantly to exercise them, as both in Jeremiah's, and the time here spoken of. Yea, labour and business is generally, with exercise, grief, and trouble, the portion here of them that will live godly in Christ Jesus, 2 Tim. 3.12. both in respect of civil and outward concerns for the body; weaknesses, infirmities, sickness, pain: and in respect of the labours, griefs, and travails of the Soul for themselves and others; (temptations also from Satan, persecutions from men, and much care and exercise of spirit) that they might obtain the grace and favour of God, with Christ and be found in him, and serve their generation according to his will. In which sense also,  
2. Labour first goes before and then Eating, Rest or Reward follows after; no enjoyment of the blessed state of Rest, but for the labourers, 1 Cor. 9.10. The husbandman first labouring must be partaker of the fruits, 2 Tim. 2.6. Six  shalt thou labour, goes before the seventh is the Salbath of the Lord thy God; the rest appointed by him, namely, for thee to rest in, Exod. 20.9.10. there is Labour that we may be found in Christ, or be accepted of him whether present or absent, 2 Cor. 5.9. and labour in the Lord to be performed and undergone 1 Cor. 15.58. Through much affliction we must enter the Kingdom of God, Acts 14.22. Service to God, and sufferings to be undergone both for and from God; and the will of God in all to be done before we receive the Promise, the recompense of reward, Heb. 10.35, 36. yea, and there must be faithfulness in this too to the Death, else no blessedness; they that endure temptation, and patiently continue in well doing, are the blessed that shall have Everlasting life, & receive the crown & kingdom, Luke 22.28, 29, 30. Jam. 1.12. Rom. 2.7. But than it is spoken out plainly, that  
3. They that endure and are faithful to the Death (and especially in such sad times of trial) so as to die in the Lord, they are blessed in this, that they Rest from their Labours God is a merciful & righteous God, and he hath prepared, and there remains a rest for his people, Heb. 4.9. He that would have a Sabbath or day of rest for Servants and  now, one in every seven days, that they might rest, Deut 5.14. He will certainly give rest to his wearied, tired, toiled People, Children and Servants that have laboured and had no rest here. He calls us to himself to give us rest for our Souls, and to give us rest too with himself from our Labours, Matth. 11.28, 29. and his rest is glorious, Isa. 11.10 Rest from their sorrow and fear and hard Bondage wherein they were made to serve, saith Isaiah 14.3. Rest with the Apostles, when they that are at rest and ease here shall be disquieted, even the Inhabitants of Babylon and the Persecutors, 2 Thes. 1.5, 6, 7. with Jer. 50.34. then shall they receive their sad things in tribulation, that now trouble Zion, when the Beast-worshippers shall have no rest day nor night, then shall Christ's faithful worshippers have perfect and perpetual rest with Christ, Rev. 14.11, 13. yea, they that die in the Lord thenceforth shall be herein especially blessed, as their labours and troubles thenceforth are greater and sharper, their dangers, fears, and griefs more abundant, now they shall be eased of them all, and by how much their Sufferings were sharper, and their Labour more toilsome and grievous, by so much will their Rest be more sweet and welcome, and the greater the blessing.  
Death in general puts an end to the exercises of this life, as well as to its enjoyments to men whether they be good or bad, as they be properly the exercises of this life, though not always as to the kind in general; they that joy in God here shall joy much more then, as to their spirits; and they that fear and grieve in their consciences for fear of Hell here; dying in their sins shall much more fear, and feel horror in their Consciences then. But as to bodily Pains, and the Fears and Labours of this Life and pertaining thereto, Death puts an end to them, both to good and bad; but yet not so to the Wicked as to give them rest, or make them therein blessed, they being reserved by it as in a Prison unto far worse miseries afterward; and tormented at the present with restlessness and fears or horror not having Christ to be their rest: But they that die in the Lord are generally at rest. And as to be out of and at rest from greater sorrows and sufferings is more desirable, welcome, and beneficial, then to be out of smaller: so they that from that time die in the Lord, shall be in their resting from their labours more happy and blessed than others. But all that die in the Lord, in the proper sense before explicated, enter into this rest: for they are at home in God's presence, and his presence will give them rest, Philip. 1.23. 2 Cor. 5.8. Exod. 33.14. than the Soul shall have rest in its Husband's house, as was prayed for, for Ruth, Ruth 2.9. than the Body rests in the dust from its Pains Weaknesses, and Afflictions, and Labours Job 3.13, 17. & 17.16. and the spirit enters more fully into peace, Isa. 57.2. and it is said to these Souls, That they must rest a little while till the time of their brethren's sufferings also be accomplished, Rev. 6.11. Yea the whole man, though parted asunder Soul from Body, rests in safety not hearing any more the voice of the oppressor, nor assaulted by the tempter, Job 3.18. & 11.18. the small and the great rest there, and the Servant is free from his Master, Job 3.19. Yea, the end of the Adversity and Affliction they have here, is, that they may rest then from it till the pit be digged for the ungodly, Psal. 94.12, 13.  
They rest from their Labours.  
2. And their works follow them, or, follow with them.  
These Works are something distinct from their Labours; their Labours had Pain, Sorrow, and soil, like to the Labour of a Woman in Travail, that hath sorrow because her hour is come, Joh. 16 21. and their toil and pain proceeds partly from their own infirmity, partly from the bondage to corruption under which the whole Creation groans, the Curse upon the Earth, Gen. 5.29. Rom. 8 20, 21, 22, 23. 2 Cor. 5.2, 4. partly from the Badness, Wickedness, and Oppressiveness of the World, and malice of Satan, Gal. 1.4. Exod. 1.13, 14. Rev. 2.10. But their works are as the fruits of those Labours, the Manchild brought forth as it were, the things done by them in the body, the fruits or works meet for repentance, 2 Cor. 5.10. Philip. 1.22. Matth. 3.8. with Acts 26.20. and these they have (with all their strength and courage to endure the labour attending them) from Jesus Christ, that root of David, in whom they are ingraffed, rooted, and grow, Rev. 22.16. Col. 2.7. He is the green Fir-tree from whom all their fruits are found, Hos. 14.8. the true Vine of whom they are Branches, and from whom (they abiding in him and his Word in them) they derived such sap and juice, virtue and spirit as made them bring forth much good fruit, so as the Father (the good Husbandman) is therein glorified, Joh. 15.1, 4, 5, 8. being and trusting in him, and making him their hope, they were like trees planted by the water's side, bringing forth their fruit in season, Jer. 15, 7, 8. though we are justified by Faith without the works of the Law, yet we are justified too by Works and not by Faith only, Gal. 2.16. Jam. 2.24. not by a Faith without works, but by a Faith that worketh by Love, Gal. 5.6. the believing, in which we receive the forgiveness of sins and are justified to life, is not a bare speculation of, or assent to, the Opinion or Doctrine of Truth resting in the brain; nor so far only affecting the Heart as to ease it of, and quiet it from, its griefs and fears; but it is such a believing as is to the saving of the Soul, Heb. 10.39. even to the saving it from the power of sin and Satan, as well as in other respects. Such a persuasion of the truth of God's testimony, and so that Jesus is the Son of God and Saviour of the World, and that all that the Prophets and Apostles have delivered concerning him, and the grace in and by him is true; as wherein the heart is so affected with him, and drawn to him, as that it saith of him, He is my rock, and my fortress, my God in whom I will trust: So as it comes to him for all direction and guidance, Grace and blessing, and yield up itself to him, to obey and follow him in a confident expectation therein of meeting with his promised Salvation and Blessing. And where with the heart a man so believeth it is to righteousness, and will not be barren & destitute of the fruits of righteousness; or of the works of righteousness, piety, charity, & all goodness, Heb. 11.13. Psal. 91 2. Joh. 6.35, 37. Rom. 10.9, 10 2 Pet. 1.9, 10, 11.  
And these works, in Death and when dead follow them, or follow with them, so as they shall be rewarded of God, for God is not unrighteous to forget their work and labour of love, Heb. 6.10. neither labour nor work shall be forgotten, their labour shall not be in vain in the Lord who tells their wander, puts their tears in his Bottle, and keeps account of them in his Book, 1 Cor. 15.58. Psal. 56.8. and their work shall be rewarded, Jer. 31.16. And that  
1. In some sort at the time of their departure hence, and in their separated state, in that they have in their Consciences the joy and comfort of their Works, and comfortable assurance of further reward in the day of the glorious Appearance of the Lord Jesus; their works are now estimated of God and laid up in his treasures: laid up, as it were, with them, and together with them to be brought forth to open view in the day of Christ's glorious appearing. And the Reward is also laid up, reserved and unalterably appointed for them; as was before noted from 2 Tim. 4.8. so that they not only have hope in their Death, but also after their Death there is a Separation of them from others according to their Works; so as that whereas others are cast into Prison; and reserved, as it were, in Chains of Darkness against the Judgement of the great Day, the wicked is reserved to the day of Destruction, and they shall be brought forth to the day of Wrath, when the Heavens shall reveal his iniquity, and the Earth shall rise up against him, and his way shall be declared to his face and he shall be repaid what he hath done. Job 21.30, 31. & 20.27. these that die in the Lord are at rest and safe for ever quiet from the fear of evil, being out of the reach henceforth of Satan and all his instruments, and whatsoever may trouble or disquiet them; they that can kill the Body, and it may be have killed theirs, have no more now that they can do to them, their sorrow and sighing is for ever past; and they are comforted in Paradise and in Abraham's bosom while others are tormented, Luke 16.25. for they are in Paradise with Christ, as Christ said to the Malefactor that confessed him, This day thou shalt be with me in Paradise, Luke 23 43 Their Soul or Spirit dies not (as some hold) with the Body, but returns to God, into whose hands they commit it, as they pray him to receive it, so he doth receive it too, Eccles. 12.7. Psal. 31.5. & 49 15. Acts 7.59. Philip. 1.23. Yea, they may be understood to be those that stand with the Lamb upon mount Zion, and that sing the new song with the melody of Harps unto God, which no man else can learn, they being in a more full and proper sense redeemed from the Earth and from among men than any yet here living, and as to those that suffer and die in the Lord from henceforth; from the time of the Beasts rage when there will be the most remarkable time of the Saints patience, at the time (probably) when the Beast that ascends out of the bottomless Pit slays the Witnesses which is his last act, his parting blow, the ending part of his Rage, Chap. 11.7. (which Chapter takes in all the time from the first to the last) that singing with Harps may denote their special triumphant Blessedness; which agrees with what is said in Chap. 7. where there is the same number of the Sealed; and where it is said, that they that came out of great (or as the words may be rendered the great) tribulation were arrayed in white robes, having washed their robes and made them white in the blood of the Lamb; where the white Robes doubtless are emblems of some Great Priestly or Kingly dignity, as is implied in Chap. 3.4.5. such as is mentioned Chap. 5.10. & 20.6. and as is implied in what follows, when it is said, Therefore are they before the Throne of God night and day in his Temple (as the Beast-worshippers are tormented and have no rest day nor night, Chap. 18.11) and he that sitteth on the Throne dwelleth among them, they shall hunger no more, nor thirst any more, neither shall the Sun light on them, or any heat; for the Lamb who is in the midst of them shall feed them, and shall lead them to the Fountains of living waters, and God shall wipe away all tears from their eyes, Chap. 7.13, 17. Let me add this upon this quotation that it may appear that those Learned and Reverend men that appointed that seventh Chapter or part of it, to be read on the day dedicated to the Memory of All Saints, surely understood those things to be applicable to the Deceased Saints that died in the Lord: But yet their great and proper reward is,  
2. Fully at the day of the Appearing again of the Lord Jesus, at that day the Crown of Righteousness henceforth from the time of Departure laid up, shall be given to all that love and look for that his Appearance, 2 Tim. 4.8. The Son of man our Lord Jesus shall then when he comes in the glory of his Father with all his holy Angels, reward every man according to his works, Matth. 16 27. Rev. 22.12. and then their Reward shall be great and glorious indeed, and gloriously manifested; for than them that sleep in him will God bring with him, the Dead in Christ shall rise first, 1 Thes. 4.14, 16. not in mortal bodies to labour and travail again, but their mortal then shall put on immortality, and their corruptible shall put on incorruption, and what was sown in dishonour shall rise in glory, and what in weakness shall rise in power: and what was sown a natural body shall rise a spiritual body, fashioned into the likeness of Christ's glorious body, 1 Cor. 15.43, 44, 53. Phil. 3.21. and then they shall have no more death, neither sorrow, nor crying nor pain, for all those former things shall be wholly past, Rev. 21.4. no nor shall they have any thing of error, ignorance, or corruption, nor of fear or grief in their mind, or inward man, but they shall then know as they are known, and see face to face, and be made like to Christ seeing him as he is. 1 Cor. 13.9, 12. 1 Joh. 3.2. Then they shall appear in glory with Christ, Col. 3. 3, 4. having fellowship with him, and him ever amongst and with them, and God i● and with him, 1 Cor. 1.9. 2 Thes. 2.14 & 1 Thes. 4.16. Rev. 21.3. enjoying the new Heavens and the new Earth wherein dwells righteousness, 2 Pet. 3.14. and the new Jerusalem's glory which comes down from out of heaven, having the glory of God and her light like to a stone most precious, like a Jasper stone clear as Crystal, Rev. 21.10, 11. eating and drinking with Christ at his Table in his Kingdom, Luke 22.29, 30. enjoying the incorruptible Inheritance that is undefiled and fadeth not away, 1 Pet. 1● 4. and the incorruptible Crown of Life, Righteousness and Glory which he hath promised to them that love him, 1 Cor. 9.25. 2 Tim. 4.8. James 1.12. even the Kingdom and glory of God and of Christ, wherein they shall have the fullness of joy and pleasures for evermore at his right hand; and see his face and have his Name in their foreheads, and have an everlasting happy day without any night the Lord himself and the Lamb being their everlasting Light, and they shall reign for ever and ever, Matth. 25.35. Dan. 7.27. 1 Pet. 5.10 Psal. 16.11. & 36.8, 9, 10. Isa. 60.19, 20. Rev. 22.3, 4, 5.  
Which thing I only here mention, having more particularly spoken something to them in my Book called Balaam's wish. O Happy, happy, and thrice happy portion of those that be so dead!  
So much for the Explication and opening of the words. Let us now Apply it briefly.  

Application.  
1. ANd first, it tends wonderfully to commend and magnify the Lord Jesus to us, who makes those that are in him even so happy in Death; He being the Root and wellspring of all the Happiness and Blessedness enjoyed, or injoyable by the Saints and holy ones either in this Life or in and after Death; or at and after the Resurrection of the Dead: Well may we then join our assent to that Song of or in the kingdom, that Song of the Elders (mentioned by our Deceased Sister on her Deathbed) and say, [Thou art worthy to open the Book, and unloose the Seals of it; for thou wast slain and hast Redeemed us to God by thy Blood, &c] as also to that of the Angels that follows, Worthy is the Lamb that was slain to receive power, and riches, and wisdom and strength and honour, and glory, and blessing, Rev. 5.9, 12. magnifying also the Riches of the love and grace of God, even the Father in appointing and giving him forth to us, and so filling him through Death and Sufferings, with all his own unspeakable fullness, that he might be the Author of such Blessedness to us; and so we may also join our assent to that of every Creature in Heaven and Earth, and under the Earth, and such as are in the Sea, and all that is in them, saying, Blessing, Honour, Glory and Power be to him that sitteth upon the Throne and to the Lamb for ever and ever, Rev. 5.13. and to that of the innumerable number out of all Nations, Kindred's, Peoples and Tongues standing before the Throne, and before the Lamb, clothed with white Robes, and having Palms in their hands, viz. Salvation to our God which sitteth upon the Throne, and to the Lamb, Chap. 7.9.10.  
2. To commend and set forth the excellency and desireableness of the state of those that are in Christ Jesus and abide in him, that they however despised and abused of men, are the happiest men in the world, their portion better than any other men's, the Heritage of Jacob to be preferred before all the enjoyments of the great Princes of the Earth, Isa. 58.14. So as it may well be said, the righteous (they that are in Christ Jesus, walking not after the Flesh but after the Spirit) are more excellent than their neighbours, Prov. 12.26. however Poor, Mean, Illiterate, Afflicted and Despised the Righteous be; And however Rich, Learned, Honoured, or otherwise adorned and qualified their neighbours, that be not righteous, are. Yea, well it may be said, Happy art thou O Israel, a People saved by the Lord the shield of their help, and sword of their Excellency; thine enemies shall be found liars to thee, and thou shalt tread upon (as despising) their high place, Deut. 33.29. O Lord of hosts: blessed is the man that putteth his trust in thee, Psal. 84.12: Blessed at all times, blessed in Life, more blessed in Death, but most blessed in and after the Resurrection of the Dead.  
3. To commend Piety and Godliness, and the exercise thereof to us, which hath the Promise of all this great blessedness, both of the life that now is, and that that is to come, 1 Tim. 4.8. & 6.6.  
4. To condemn the blind judgement and practice of the world, that sleight, hate, and persecute these things, accounting those that are and that die in Christ (especially in a way of persecution) to be unhappy and their portion despicable; which things I only mention: But besides  
5. It directs us whither to flee for shelter and refuge against the fears, and feelings, horrors, and harms of Death the King of Terrors, namely to Christ Jesus our Lord, who hath both abolished or destroyed its destructive power by his Death, and destroyed him that had the power of it, the Devil, 2 Tim. 1.10. Heb. 2.14. and also hath the keys of Hell and Death, Power, and full Authority over it, and over the dead, having died, rose and revived that he might be Lord both of the dead and of the living, Rom. 14.19. as he hath that sharp Sickle in his hand, so he can cut off with it high or low, rich or poor; and he can keep it off or back during his pleasure, and order the state of it, and the persons in it as seems good in his sight. And in him there is deliverance from the horror and harms of it; as he is the forgiver of the sins, both that occasioned it, and that might render it as an inlet into a worse state than it simply of itself containeth, and hath both Authority (and proclaims himself ready graciously to do it) even both to raise out of it, and in the interim to secure from harm and mischiefs by it; yea, and to make it greatly useful and advantageous to us, to make the day of it better than the day wherein we were born, Eccles. 7.1. a Chamber of ease, rest and safety to us from the evils either fore-afflicting us, or further threatening, and abiding the yet dwellers on the Earth, or abiders in the land of the living, Isa. 26.20. & 57.2. an outlet to our cares, fears, labours and temptations to sin, or toils by such temptations; and an inlet, safe Port, or entrance into peace, and security the end of our exile and banishment, and beginning of our actual admission in our spirits into our Father's presence, and glorious fruition of our blessed Saviour that wonderful one, the unparall'd lover of our Souls; and Paragon and Pattern of all divine and heavenly virtue and excellency; the Lamb that had mercy on us, and died, risen again and lives for ever for us, the Lord Jesus. He is that Sun that shining into our hearts the light of the knowledge of himself, and of the glory of God in him; and being believingly beheld by us, will drive out and expel all that darkness of our ignorance and error that in the night of our unbelief obscures our minds and fills us with frightful fears of Death and its consequents, and chases away all those mists and vapours arising out of the muddines, of our hearts, to the sadding us at the thoughts of its approaches; and by his warming influences (as streaming forth by his Holy Spirit in the Gospel the beams of his love and favour in the forgiveness of our sins, and interesting us in his Righteousness, and precious promises of blessing and everlasting Life and Happiness, and so the lively hope of his Salvation and Glory to be enjoyed by us) he can and will so cheer and comfort us, as to make the grim visage of Death amiable to us, and the passage through it very desirable. Philip. 1.21, 22, 23. yea and give us hope and joy in Death, as the best hour that ever came upon us. And he is that (and such a) shield too, that encompassing us about with his favour and defence, interposing himself between us and our enemies, even Death and all its train and power, secures us against their fiercest assaults and sharpest darts, being the Death of Death, the Destruction of the Grave and Hell, Hos. 13.14. we being in him, and encompassed about with his arms of love, nothing shall be able to approach us to hurt or harm us. He is such a Fountain of living waters that whosoever drinks of him (receiving his Doctrine into his heart, and retaining and keeping it there) shall not die of thirst; Such a Heavenly Medicine (being God's Salvation or saving health) that whosoever takes him down and tastes the sweetness of his Love, and Grace, and keeps it, or the relish of it upon his palace, shall not taste Death, Joh. 4.14. & 8.51, 52. Yea, those Waters he gives, and the Medicine he affords, will spring up and effect in the receiver and taker down thereof, Life in Death, even Eternal Life. The Tree of Life that was in the first Paradise, and which being eaten of, would have preserved the life of Man for ever is lost, and there is no recovering it again, Gen. 3.22, 23, 24. Nor can all the Physicians in the world find out or compose a Medicine that can keep us from Dying. But our Lord Jesus Christ, and his heavenly Wisdom and Doctrine is that Tree of Life in the midst of the Paradise of God; that Sovereign Antidote of Gods own finding out, making, and propounding, which being eaten and taken down, will secure us against all the Poison of the old Serpent; the evil of this natural Death, and carry us safely through it, and bring us certainly out of it to immortality and eternal Life, Prov. 3.18. Rev. 22.2, 3, 14. He will both make the Soul live and be happy in Death and raise up the Body to an immortal state of bliss, Isa 55.3. Joh. 11.25, 26. 2 Cor. 4.14.  
In vain do men weary themselves and spend their Estates to find out a Philosopher's stone that may turn all things into Gold. Here is that true Elixir that will turn all to Good; and as he hath reconciled all things in himself that are in Heaven, and that are in Earth, Col. 1.20. so will he reconcile all things to us, and make them ours and for us, destroying that in all things, and all those things and persons that are inflexibly against us. Thence the Apostle saith, We know that all things work together for good to them that love God, to them that are his called according to purpose, Rom. 8.28. and all things are yours (for your use, service or benefit) whether Paul, or Apollo's, or Cephas, or World, or Life, or Death, or things present, or things to come, all are yours, and you are Christ's, and Christ is Gods. 1 Cor. 3.21, 22, 23. Death is in the Believers Inventory as a parcel of his Goods, as one of his Servants or Friends; yea, and all things too that shall follow after it: For all the ways or paths of the Lord are mercy and truth to them that keep his testimonies and his Covenants, Psal. 25.10. There shall no evil happen to the just, Prov. 12.21. He that keepeth the Commandments shall feel no evil thing. Eccles. 8.5. O infinitely precious Jewel and Pearl of great price, the Bread which came down from heaven, which whoso eats of, shall live for ever, Joh. 6.50, 51.  
But yet the being of this Refuge doth not of itself simply secure us against the hurts of Death, they that neglect it shall perish without escape, however good, safe, and sure a Defence it is, and affords. Heb. 2.3. Death will do them this hurt (as we have forenoted) that it will shut them out from all ways and passages to the afterlife; it will cut off all further opportunities of seeking for safety in, or enjoying safety by or from this refuge. This Antidote will not preserve from fears or harms of Death, unless both taken and kept within our hearts. This Elixir will not turn all to gold or good, unless enjoyed by us or duly applied. This Sun will not shine on us to expel our darkness, and refresh and cheer us, unless we be and walk in the light and virtue of it; nor this Shield defend and secure us against Death's harmful darts, no nor from (what is indeed the Dreadful thing) the second Death, unless it be about us, and we, as it were, within its compass; no, nor will any thing or person else do it besides him: For God the Father is in him, and not to be approached to, or his favour enjoyed, but in and by him, Joh. 14.6, 7. Nor is the Spirit but upon him, or any other ways to be enjoyed, then by turning at his Reproofs to believe in and obey him, Prov. 1.23. Joh. 14.15, 16, 17. Acts 5.32. neither is there Salvation in any other Name beside, his that was Crucified for us and Dyed for our sins, and Rose again for our justification, under heaven, whereby we may be saved. Acts 4.11.12. The Law and its deeds cannot justify and save us; for by it is the knowledge, not the forgiveness of sins, Rom. 3.20. Riches profit not in the day of wrath, it is only righteousness delivers from death, Prov. 11.4. nor will our works or righteousness that are not of the Faith of him profit us, Isa. 57.12. Philip. 3.8, 9 for they that are of the works of the Law are also under the curse, Gal. 3.10, 11, 12. and works of our own devising are of no worth with God, Matth. 15, 9.10. Nay, Paul, or Apollo's, or Cephas, cannot save us, because not Crucified for us; nor have they that Name into which we may be Baptised for the Remission of our sins and receipt of the Holy Ghost, to renew and regenerate us, and so by consequence, not any other man. 1 Cor. 1.12, 13. the wise Virgin's Oil will not relieve the foolish Virgins that have none of their own, Matth. 25.8, 9 The just shall live by his, not another man's faith, Hab. 2.4. and therefore there is (as we have also shown before) an absolure necessity of our being in Christ, that we may have this blessedness by him in and after Death. Unless we be in Christ Jesus, He is not made to us of God, as to our enjoyment thereof, wisdom, righteousness, sanctification, and redemption. 1 Cor. 1.30. The Ark saved none from perishing by the Flood, but those that were in it; nor will Christ save from the second Death or, give blessing in this to any out of him, He that hath not the Son hath not Life, though that Life be given us in him that it might in receiving him be received with him. 1 Joh 5.11, 12. The Feast, though prepared and invited to, satisfied not its refusers; but they were excluded and cut off from all they had beside, for refusing it, Luke 14.24. Matth. 22.4, 7. yea, and being come into, he must be abide in too, so as to Death and in Death, else we yet perish. He that draws back, God's Soul will have no pleasure in him, Heb. 10.38. A Castle though never so strong will not secure from the potent and vigilant enemy, him that either comes not into it, or after he hath been in it, upon any terms forsakes it. And this is useful further,  
6. To invite and provoke us all with all earnestness and diligence to betake ourselves to Christ this refuge, and being in him, to abide in him; to live and die in him, and by no means neglect or forsake him. Enter into this rock and hid ourselves in the dust of the earth, even in the dust of his Death, for fear of the Lord, and for the glory of his majesty, Isa. 2.10. Psal. 22.14. Death will come upon us sooner or later, that cannot be avoided, nothing more certain; yea, it may come suddenly upon the youngest and strongest of us; for nothing more uncertain than the time of its coming, for surely every man in his best state is altogether vanity, Psal. 39.5. and though of itself it will not hurt us, nor shall we perish in it, but be raised up again from thence: Yet our retaining our sins, and refusing or neglecting to be washed and renewed, and so to be partakers of God's Salvation, that will expose us to, and pull upon as a second Death; yea, and this Death will put an end to all possibility of escaping that, and be an entrance into that dreadful Prison, in which the Debtor and Malefactor will be kept safe till the great Assizes, and then the Execution of the Eternal Judgement will succeed. Now is the accepted time; now the time of escape, and this the way to escape; to be found in Christ. O then how doth it behoove and concern every man to look about him, and give diligence with the Apostle, to win Christ, and be found in him, not having our own righteousness, but that which is by the Faith of him.  
Object. But may some say, Can we make ourselves in Christ? can we enter into him as we will? can any come to Christ except the Father that sent him, draw him? Is it not of God that any man is in Christ Jesus and not of himself? why then do you call upon us to this, as if in our power?  
Answ. We do not suppose that any man can of himself come to, or make himself in Christ Jesus. Nor do we call upon any to do so of himself; they that make Salvation and Damnation the most absolutely matters of mere Destiny; do not they also (yea who more) call upon men to get into Christ; labour to be found in Christ; And yet they tell men, that only a certain number that must come and be irresistably brought into him, can possibly come into him. Others (say some of them) are as much necessitated to perish through the defects of God's actings, or his non-actings, as those that must come are necessitated to live through his effects; witness Dr. K. answer to Mr. Goodwin. These indeed are harsh Taskmasters like Pharaoh, that required the tale of Brick, but gave them not materials necessary for their performance; Nay, worse than he, for there was Straw to be had for their seeking it and gathering it; only they had not time enough to do that and fulfil their tale of Brick too. But these tell them there is no sufficient Grace for them; not because the grace in Christ is not sufficient, but because it is not for them. So another known Author that I forbear to name, and yet these say too, men must be condemned for not coming to Christ and believing in him.  
But to the Objection I say, Both that the way into Christ is open for all (Psal. 100.1, 4.) and that it is the work of God to make a man in Christ, and it is a work he is ready and desirous to work; and to that purpose he calls men to Christ in and by his voice in his Gospel, in and with which he is both preventing men with grace bringing Salvation, and is drawing them and taking off the yoke from their jaws, and laying meat before them, that they might come to him, Hos. 11.4. Tit. 2.11. and in their yielding up to him he works thereby in them, and brings them into him, and makes them in him Doth not wisdom cry! doth not understanding put forth her voice, Prov. 8.1. Can that be denied? and to whom? she cryeth without, and utters her voice in the streets, she crieth in the chief places of concourses, in the opening of the gates, coming in at the doors, and in the city she uttereth her voice, Turn ye at my reproofs, Prov. 1.20, 21, 22, 23. & 8, 2, 3. To you, O men (saith she) I call, and my voice is to the sons of men, indefinitely; yea, to the simple, and those that have no understanding, vers. 4. and Chap. 94. she bids Look to me and be ye saved all the ends of the earth, Isa. 45.22. The mighty God, the Lord calls and hath called the earth from the rising of the Sun to the going down of the same, Psal. 50.1. And what saith Wisdom, or the Lord by her, O ye simple, understand wisdom, and ye fools be ye of an understanding heart, Prov. 8.5. She saith not, Make yourselves wise and understanding, but as one only able and furnished for doing it, she bids them only be made so by her, and to that purpose, Hear and receive her instruction, etc. vers. 6.10, 32, 33. as elsewhere, Be ye converted. Acts 3.21. Be ye reconciled, 2 Cor. 5.20. and divers the like. And by her Voice and Instruction (which is originally God's Voice and Instruction, the Father is drawing men to Christ, and every one that hears and learns of the Father cometh unto him) Joh. 6.44, 45. there he is putting forth his hand, and that not an empty or idle hand, but operative and graciously bountiful, as knowing our weakness and poverty, Prov. 1.24. Isa. 65.2. and thence calls to us to give our hands to him; yield ourselves to, and comply with him, by the help of his hand to enter into his Sanctuary and serve him; as Hezekiah said, 2 Chron. 30.8. comparing the marginal (which is after the Hebrew) reading with the Text. And thence the Prophet complains, There is none that stirreth up himself to take hold of thee, Isa. 64.7. as implying God's nighness and preventing us with strength; but man's laziness and stubbornness in refusing to use the Talon given, or put forth the strength afforded, putting his hand into his bosom, and refusing to pull it out, and give or yield it to in compliance with the Lord. The same nighness of God to us and his graciousness is employed in our Saviour's saying, Behold, I stand at the door and knock, If any man hear my voice and open to me, I will come in to him, etc. Rev. 3.20. And in the Apostles exhorting not to receive the grace of God in vain, because he saith, in an accepted time have I heard thee, in the day of salvation I have succoured thee, now is the accepted time, now is the day of salvation. 2 Cor. 6.1, 2. thence God fault's men's wills, Ye will not come to me, saith Christ, that ye might have life. Joh. 5.40. and Why will ye die. Ezek. 33.11. and I would have gathered, but ye would not, Matth. 23.37. Now which shall we believe, God, or man? God lays fault on man's will, for their wilfulness when he prevents them, and is at hand to help them, that they might come to Christ; and men, too many, lay the fault on Gods will, and say in effect, God will not, and merely because he will not give them grace that they might; the Lord puts the fault in men, and saith their destruction is of themselves, Hos. 23.9. and men put the fault in God, and say in effect, their destruction is of him, as it is said, The foolishness of a man perverts his way, and then his heart frets against the Lord, Prov. 19.3. The slothful man saith, There is a Lion in the way, I shall be slain in the streets, Prov. 22.13. not because there is much danger indeed, but as an excuse for his sloth, he engages his heart to some corrupt interest, and then saith for excuse, I have married a wife, I cannot come. Luk. 14.20. It is true the Apostle saith, It is not of him that willeth, nor of him that runneth; but of God that showeth mercy, Rom 9.16. and the same have I said in this that I have here said; but he saith not, it is not to him that willeth, nor to him that runneth in the strength and encouragement given of God in his mercy; for that would cross what our Saviour in effect saith in Matth. 7 ● 7, 8. when he saith, Ask and ye shall receive, seek and ye shall find, knock and it shall be opened to you: for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.  
Enq. But what shall or must I do then that God may bring me into Christ, and make him to me, Wisdom, Righteousness, etc.  
Answer. Comply with his Calls and Counsels turning at his Reproofs. Prov. 1.23. & 4.10. Hear, and thy soul shall live. Isa. 55.3. He bids repent and believe the Gospel. Mark 1.15. And I say so too, repent of these vain excuses and put them away, repent of minding other things and neglecting the Gospel, and God's salvation therein, that God having given Christ for thee and holding him forth to thee; and Christ having giving himself for thee (for it was for all men. 1 Tim. 2.6.) and made peace and atonement through his Blood, and being filled with all the fullness of God, and calling thee by his Gospel, and standing ready upon thy compliance to help and save thee, to pardon thee and give thee his holy Spirit, admit thee into his favour and protection, and make an everlasting Covenant with thee; yet thou lettest him stand without knocking, and dost not take him into thee, nor yield thy hand to him to be taken in to him, but runnest away from God thy Saviour after lying vanities; after the World, and the Flesh, and the Devil; after pride and Covetousness, and the like; labourest for the bread that perisheth, and refusest to seek and labour in listening to, and following thy Saviour, for that bread that endureth to everlasting life that he would give thee. Repent of this thy carriage, and so also of seeking God's favour by any works or ways of thine own or other men's proposing, and not by and in listening to him. Repent of these and all other like things, and believe and obey the Gospel. But be sure it be the Gospel thou believest, not what any (though an Angel) saith contrary to or beside the Gospel. Gal. 1.6, 9 Not those doctrines of men, That God hath rejected the most men absolutely before they were born, and is not willing they should be saved, contrary to 1 Tim. 2.4. 2 Pet. 3.9. that Christ Died not for all, but only an Elect number, contrary to 2 Cor. 5.14, 15. 1 Tim. 2 6. Heb. 2.9. 1 Joh. 2, 2. and the like doctrines, and so all such as deny the Person, Satisfaction, Resurrection or Mediation of Christ, his Personal appearance, the Resurrection of the Dead, the last Judgement, and the like.  
Repent, and believe the Gospel. If thou sayest, How canst thou believe? Is not Faith the gift of God? I answer. Yes; and he gives it in a sober and diligent hearing of his Word, not wilfully closing the eye and stopping the ear, and hardening the heart against him, Rom. 10.17. Gal. 3.2. Incline thine ear then and hearken unto him, Hear and thy soul shall live. Isa. 55.3. yea, while it is said, (or called) to day, if thou wilt hear his voice, harden not thy heart, and thou shalt hear and live, only obey in hearing as he enables thee and is in the power of his light and truth by his Spirit working in thee to will and to do of good pleasure. Work thou out in his working thine own salvation with fear and trembling, Philip. 2.12, 13. doing all things without murmuring or disputing. vers. 14. putting away and not wilfully retaining what he reproves, and yielding thyself to God to follow his counsels and instructions; waiting upon him is his ways, and looking to him and calling upon him as he enables thee for his help; and thou shalt be saved. Be but willing to this, Consent and Obey; and though thou hast been, or hitherto art as bad as one of the Rulers of Sodom, or as the people of Gomorrha, thou shalt eat the fruit of the land, the promised land. Thy scarlet sins shall be white like snow, and thy crimson sins like wool, Isa. 1.10, 18, 19 Be but as industrious in minding and following after the Gospel and after God and Christ as drawing, instructing, and strengthening thee, as thou hast been, and others are for the World, and for their corrupt desires and lusts, and thou mayest lay hold on Eternal life, Prov. 2.1, 5. 1 Tim. 6.11, 12. This is the sum of the instructions given by the Apostle James, when having affirmed that every good gift, and every perfect giving, comes from above, from the Father of Lights with whom there is no variableness or shadow of turning, and that of his own will begat he them by the word of truth, that they might be a kind of first-fruits of his creatures. He adds and infers, Wherefore, my beloved Brethren, let every man be swift to hear, slow to speak, slow to wrath, and laying apart all filthiness and superfluity of naughtiness, receive with meekness the ingraffed word which is able to save our souls; but be ye doers of the word and not hearers only, James 1.17, 18, 21, 22.  
But than it is to be minded too, that having begun to do thus, it in neccesary to go on and to continue in so doing; abiding in Christ, minding and believing the Gospel, and obeying it and him in and by it; and exercising ourselves to believe on him, and following after him that we may know him more and more, and so be more rooted and grounded in and united with him, walking in him according to our receipt of him, and taking heed of what might turn us out of the way of understanding. As of  
1. High-mindedness, as if we were rich enough, and knew and had attained enough already. Prov 16.18.  
2. Sloth, and what principles tend to that, and to high mindedness, Such as That, that if we have once believed aright we cannot, whatever we may do, totally and finally miscarry, Prov. 19.15. 1 Cor. 10.12.  
3. Taking offence at either God's ways and providences, Psal. 73.2, 3, 12, 13, 14. Or at those that fear God, so as to break Communion with them, lest forsaking the Assemblies and sitting alone we grow hardened through the deceitfulness of sin, and for want of right exhortation and provocation to cleave to God, withdraw from him through an evil heart of unbelief. Heb. 3.12, 13. & 10, 24, 26, 29. or else we fall into the snares of such as would seduce us: against which things the minding and delighting in God's Law will secure us, Psal. 119.165. and hereto also it's good and needful to pluck out the right eye where it offends and cast it from us; for in fellowship and unity with the fearers of God, God doth command his blessing and life for evermore, Psal 133.13.4. Eccles. 4.9.10, 11. Take heed too  
4. Of the Love of the World and of the things in the world, and of whatsoever doctrine or practice may corrupt us from the simplicity in and single cleaving to Christ Jesus, 1 Joh. 2.15, 18. 2 Cor. 11.2, 3. I enlarge not to these things, nor add any other lest I be volumnious.  
7. Whereas we may be tempted to grow Weary, by reason of the many Afflictions, Troubles, Temptations, and Toilsomness to the Flesh that we may meet with in the way of God and of godliness, and especially in times and cases of Persecutions; here it also encouragement to patience, not only because Christ hath faithfully promised to be with his followers in their sufferings and services to help them, as is said, Isa. 41.10, 13, 14 and that in the taking courage and not cowardly desponding and laying down our resolutions and endeavours to walk with God, but waiting upon him, he will strengthen our hearts, Psal. 27.14. & 31.24. Yea, and is faithful and will not suffer us to be tempted above what we are able, but will with the temptation give an issue that we may be able to bear it. 1 Cor. 10.13. but also from this here proposed after the mention of the patience and constancy of the Saints in faith and obedience. viz. The Blessed state of the dead that dye in the Lord, that they then rest from their Labours, and shall receive a good Reward, Hold we fast therefore the profession of the Faith without wavering; knowing that we shall have such a Rest and Recompense; and that we have need of patience, that after we have done the will of God we may receive the Promise And yet a little while and He that shall come will come and will not tarry. Heb. 10.23, 35, 36, 37. let us not for want of a little longer holding on our way, and enduring Affliction, lose so sweet a Rest and so wondrous a Blessedness as is in Christ Jesus set before us. Remember we, and be warned by saul's example, who for want of a little more patience, an hour or two longer tarrying for Samuel, lost his Kingdom, 1 Sam. 10 8. & 13.8, 9, 10, 12, 13. Behold we and learn of the Husbandman, who waiteth for the precious fruits of the earth and hath long patience for it until be receive the former and the latter rain; and be we also patiented in seeking and waiting for the blessing of Heaven: establish we our hearts, for the coming of the Lord draweth nigh, James 5.7, 8. O that our eye may be so upon the blessed and glorious Rest to be enjoyed by us at Night, as that we may endure the heat, and burden of the Day, or of that little small part of it that yet remains  
8. And then here is a motive and Encouragement too, to diligence in the work and service of the Lord, and an Admonition to take heed of loitering and idleness, or of doing badly; because our works follow us. Our Wealth will not follow us, nor any Places or Dignities, men's Honours shall not descend with them, only their Works that they may be disposed of, and in the great day receive Rewards fully according thereunto; let us then give diligence in good works to the full assurance of hope to the end, and not be slothful, but followers of those who through Faith and Patience inherit the Promises, seeing God is not unrighteous to forget any work or labour of love showed unto his Name. Heb 6.9, 10, 11, 12. The sleep of the labouring man is sweet whether he eat little or much. Eccles. 5.12. let us labour and be industrious in the work of the Lord and then whether we have much or little in this world, we shall have a sweet comfortable rest and sleep when we go out of it unto God; for he will so satiate the weary Soul, and replenish every sorrowful Soul, as that when it awakes it shall be able to say with Jeremiah, My sleep was sweet unto me, Jer. 31.25, 26. to this end let us look diligently to our Lord Jesus, cleave closely to him, and abide in the believing views and remembrance of him, who as He gave himself for us that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works. Tit. 2.14. so he also is the root from whence we may derive all grace and virtue, to make us fruitful, Rev 22.16. Avoid we the counsel of the ungodly, the way of sinners, and the seat of the scorns, and exercise, ourselves diligently day and night in the Law of the Lord, the Gospel of our Salvation, that so we may be as the Trees of the Lord full of Sap, even filled with the fruits of Righteousness that are by him. Psal. 1.2, 3. & 104.16. Be we always steadfast, unmovable, from the hope of the Gospel and ways of Righteousness, abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord, our works shall follow us to be gloriously rewarded by him, when we shall Rest from the pain, labour and exercise attending them, 1 Cor. 15.58.  
9 Lastly, it affords Comfort also to us in behalf of such as Die in the Lord, that we may not immoderately Mourn for them as those that have no hope. 1 Thes. 4.16, 17. Death takes them not away so as they perish from their Hope, they shall Rise again, yea, God will bring them with Christ, and they shall Rise First, as is there said; in the mean time they are at Rest, and their good works are not lost, but follow with them and they are Blessed.  
Comfort we ourselves, and one another with these words, yea, Comfort we ourselves in behalf of this our Sister deceased, with them, whose Decease occasioned (as She also before it requested it) our Consideration of these words.  
Truly though she had here Weaknesses and Infirmities common to humane fallen nature, and was not without all such defilements as spring from Passions, and lesser sins, for which God was pleased also to chasten her for ours, and others admonition, yet we may through the grace of God afforded to and received by her, not doubt to say, That she was a good Woman, and God humbling her by his corrections and chastisements did her much good in the latter end, and she shown good proof of her profiting thereby, her heart being much taken with, and set for the knowledge of God and Christ in his Gospel, as we might in some good measure perceive in that she was very attentive to it, and desirous to have her Children (though but Mother in-law to them) mindful thereof also, walking soberly and harmlessly; as also in both her former Lying-in, when she had a very weak time (so as there was little hope of recovery for a great while) she gave very good proof and evidence of her Faith and Patience, so as to sing in her very great Weakness to God and his praises. And in this last Lying-in, whereof she died (as in all her languish and great weaknesses before it) she behaved herself with so good hope in God, and desires of being dissolved and being with him; and with divers such Christian and gracious speeches and demeanours, as gives us good hope comfortably to judge her one of those Dead that have died in the Lord; and therefore to be Blessed, as being at Rest from all her Labours, Weaknesses, Languish and whatever Toils, Troubles or Temptations she here encountered with, and that what good fruits are Works she brought forth and acted, (as she was not without such) follow with her into God's presence, so as that, through Christ and his Blood washing both her and them, she shall receive for them a good Reward in the Kingdom and Inheritance to be revealed.  
Bless we God, That there is such a way made for us to be made good, and to obtain through Christ so good hope for ourselves and others, that we may live and die in the Lord and be ever Blessed: And Bless we him for the good wrought in her and the good hope she expressed in Christ and God, and that we have concerning her: And let it be our great care so to believe on and abide in Christ, that we living in and unto him while we are here, may also Die in him and enjoy the Blessing here pronounced by this Voice from Heaven that said, 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.  
Blessed be God.    


Epitaphium in Amicam suam D am. REBECCAM JACKLER.  

IMbecille fuit corpus, quod terra repostum  
Jam tenet in gremio non temeranda suo.  
Mens fuit & variis curis obnoxia, quare  
Hospitio fragili fessa domum petiit;  
Quam proprio nostrum miserescens sanguine Christus  
Omnibus aptavit, constituitq bonis.  
Et nunc quam foelix! cui nec jam corpus onustum  
Morbis, nec curis mens agitata suis.  
Mens etenim athereas per Christum ascensa cathedras  
Omnibus impetibus libera tuta manet.  
Gaudia percipiens ibi talia, qualia nullus,  
Quantumcunque sciens, hic habitans capiat.  
Queis & ei everso Christo veniente sepulchro  
Aeterno socius foedere corpus erit.    

An Epitaph Upon his Deceased Friend Mrs. R. J.  

WEak was the Body which within its womb  
The consecrated ground doth now entomb.  
Her mind exposed to cares, loathing at last  
So bad a lodging to that Home made haste,  
Which Christ through his own Blood of grace prepared  
And gives to all good men as their reward.  
And now how well in mind and body she  
This from Diseases, That from cares being free!  
Her mind the heavenly Seats through Christ her guide  
Ascended, free from passions doth abide.  
Such joys enjoying, as none here below  
However knowing, perfectly can know.  
Wherein when Christ hath quite or'e-turned the Grave  
It shall its Body partner ever have.