BALAAM'S WISH: A SERMON. Wherein the vanity of desires without endeavours, in order to the obtaining the Death of the Upright, and their last end, is opened and applied. First occasionally Preached, and now at the request of some Published. By an unworthy Messenger of Christ. Psal. 37.37. Mark the perfect man, and behold the upright, for the end of that man is peace. LONDON, Printed by T. Leach for John Sims, and are to be sold at his Shop near Gresham-Colledge-gate in Bishops-gate-street, and at his Shop at Swithins-Alley-end in Cornhill, near the Royal-Exchange. 1670. TO THE RIGHT HONOURABLE AND ELECT LADIES The Lady Anne Clinton, The Lady Eleanora Holles. AND The Lady Diana Holles. The Author wisheth Grace and Peace. Right Honourable, IT is the Nature of the Blessed God, not only to give great things bountifully, but also to accept of small things graciously: though he looks for the Gift, yet he looks at the Heart: hence we read in the Law, that the handful of Meal which the Poor man brought for an Oblation to God, was as grateful to God as the whole Burnt-offering of the Rich: and in the first of Leviticus, the Reach Nichoach, or sweet savour of rest, is added not only to the Rich man's Ox, but to the Poor man's Turtle Doves; to show that it is not so much how much, as from what mind a Sacrifice is brought to God's Altar. Your Ladyships have already in your Nobleness and Liberality to me, shown yourselves to be partakers of the Divine Nature, and in accepting this poor Pepper-corn present will give a further testimony of your Likeness to his Eternal Majesty: for your acceptation will evidence more the goodness of your Ladyships, than the desert of this Discourse. Such as it is, I am humbly bold to offer it to you, taking this public opportunity to declare my thankfulness so far as I am able, though not so far as I ought. I bow my knees before the Father of our Lord Jesus Christ, begging for you the mercies of his Covenant and Kingdom: The great God lift up the light of his reconciled face upon you, granting you assurance of his Love, and perseverance in his Truth in this World, and a Crown of Glory in a better Life. No more but my earnest request that I may obtain the favour and honour to be Your Ladyship's Humblest Servant, etc. TO THE CHRISTIAN READER. Christian Reader, THou hast here the Copy of a Sermon which was first taken from the Preacher's mouth by the Pen of a ready Writer: the Person who was at the pains of Transcribing of it, by his earnest desire hath prevailed with the Author to Review it, and to give him leave to Publish it. Here is nothing added to the Discourse itself, only some things in the Margin, to which some passages in the Sermon have relation. The Author declares he lo●es not to be in Print, and that these few leaves had never been suffered to come abroad, had not more then ordinary Obligations to comply with the requests of some, been laid upon him. The Godly will not condemn the Work, because the subject is so serious and profitable; for what can be of greater moment or benefit, than to teach men the Lesson of an holy upright life, as that which paves the way to an happy and comfortable death? or to describe the blessed advantageous death of the righteous, as that which encourages to the gracious and heavenly life of the Godly. The Wicked will not blame it much, because it is so very short; let him that is most displeased with it, turn over but a few Pages, and he will certainly find something that pleaseth him, viz. the END. The Author hath endeavoured to offend no man by this Tractate: for it's his design so to speak, writ, and live, as first to please God as much as he can, and then to displease man as little as he can. If thou reapest any benefit by what is here set before thee, give God the praise; for who should have the Tribute of all Glory, but he that bestows the Treasure of all Grace? who should have the Fruit, but he that planted the Tree? Magnify God for any good this Sermon shall do thee: for every good gift, and every perfect gift, comes from above, from the Father of Lights. Farewell. BALAAM'S WISH, Numb. XXIII. Vers. 10 The latter Part. Let me Die the Death of the Righteous, and let my last end be like his. THis Chapter (with the foregoing and following) containeth the History of Balaam's Journey, Sacrifices, and Parables; and in this Narrative there are two things wonderful and extraordinary recorded, by the Man of God Moses; the one whereby the passion, the other whereby the covetousness of Balaam the false Prophet was rebuked and restrained: first his passion was restrained by Gods putting words into the mouth of his Ass, 2 Pet. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the dumb Ass, speaking with man's voice, rebuked the madness of the Prophet: anger had put the man besides himself, so the Greek word there used signifies, and so it is in all other persons; though Balaam were a wise man, yet when his passion was up, his reason was down; Anger is that fever of the soul, Lacholere est comme une fieure chaude, qui nous fait dire un infinite de choses ridicules & nous fait entreprendre beaucoup de sots actions, dont neus nous repentons, lors qu'elle est passee. that makes the tongue talk idly, 'tis a short fury, it puts the mind into a rage; you may see how he frets and fumes, and chafes and storms and as wise as he was, had need to be admonished by an Ass, 2ly. His covetousness was rebuked by Gods putting words into his own mouth; and this was as great a wonder as the former, for though at first with some kind of maiden blushes and shamefaced modesty he excused himself from the work, yet he loved the wages of unrighteousness, in so much that in the 11 Verse of the Epistle of Judas Judas 11. he is called (in the original) the Balaam of Reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man who had no other soul but gain; so that he being such a person, it was a great wonder God should so overrule him as to make his tongue speak that which his heart did least love; Prov. 16.1. thus the preparations of the heart are in man, and the answer of the tongue is from the Lord, So in that speech of Caiphas we read of, 'tis expedient saith he that one man should die for the people; and this said he not of himself, but being High Priest that year, John. 11.51. he Prophesied that Jesus should die for that Nation etc. and so here, the Lord put a word into Balaam's mouth saying return unto Balak and thus thou shalt speak: Numb. 23.5. behold how the Lord limits him and ties him up, to speak not his own words but the Lords: Against the inclination of his covetous heart his tongue must speak: usually out of the abundance of the heart the mouth speaketh, but here it was not so, but from the irresistible hand of God that was upon him, his mouth spoke, the Lord thy God would not hearken unto Balaam, Deut. 23.5. but the Lord they God turned the curse into a blessing because the Lord thy God loved thee; God would not hearken to Balaam, but made Balaam hearken unto God, and so tipp his tongue with blessings, though he had a poisoned and envenomed heart, Saul went to Damascus to perseeute, and God converted him to be a Preacher; and Balaam went to curse, and God changed his words into a blessing; in the former God changed the heart. the latter God overruled the tongue. The latter of these, the speeches and parables of Balaam. is the context; which is the first of his four parables; and indeed when we read this parable, we may well say, who could have expected so sweet a breath, from so foul a stomach, such heavenly notes, from so hellish an instrument, surely this is the finger of God; And you may learn by the way, from God's overruling this Prophet, That God can deal with them, that deal with the Devil; they which are most studied in the black Arts of Hell, must forget the language of that infernal pit, and speak the dialect of Heaven, Psal. 118.23. when God will have them; this is the Lords doing and it is marvellous in our eyes. The text is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last conclusion and winding up the first parable of Balaam, showing the blessed estate of Israel, by his desiring no other condition for himself hereafter than that which they were to enjoy; but enough for the contexture, or weaving together of the text with the other parts of this History. In the words themselves, observe, 1. Somethings generally and secretly employed. 2 Somethings particularly and openly expressed. 1 Somethings employed, which are Two; First That all those that are partakers of humanity are subject to mortality: the common law of death is of an imperial and impartial nature; it lays hold on all without exception, all without distinction, bad and good, righteous and unrighteous; this Balaam lays down as a foundation that the righteous shall die, there is a death even to the righteous. Even they that are freed from the sting of death are not delivered from the stroke of death: they which are freed by it, John. 20.3.4 are not free from it; our life (like the race of the two Disciples) is towards the sepulchre; as soon as we come out of the grave of the womb we hasten to the womb of the grave: we leave the place where we received life to enter into that where we shall find death; there will be a morning in which we shall not live till evening, or an evening in which we shall not live till morning: this is true of all in general so as to except none, in particular: the righteous not exempted; nay we read the first man that ever died was righteous Abel: the best (at that time) that lived, was the first that died. 2ly. This is employed, that there is a great difference between the nature and consequents of death to the righteous and to the sinner, there is not only a holy difference before death but a happy difference after death; Therefore saith he, let my last end be like his. And indeed this is a very notable testimony of the immortality the soul, and of future recompenses from the mouth of a false Prophet, these words show, that he held there was a reward after death to the just; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Schelomoh. Hammel●ch in Michlal Yophi in loc. else why should he here desire to be in their state. Man ceaseth not to be at death, but his soul survives the body, so that he insinuates thus much, that though the righteous dye as well as the wicked, yet the wicked die not so well as the righteous: the righteous are taken away from sin, the wicked in their sin; as to death itself there is no differenee, but in their death there is a difference; therefore, as the Apostle in a like case. They do it to obtain a corruptible Crown but we an incorruptible, so they die to be damned, 1 Cor. 9.25. we to be saved. Secondly here is something expressed, and so the words are a passionate, wish, consisting of 2 parts, the concomitant security, and the consequent felicity of a righteous man's death. First he wisheth the concomitant security in death; Let me die the death of the righteous, or as it is in the primitive language Let my soul die the Death of the upright. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Let my soul die) the meaning of the dying of the soul is the parting of the soul from the body: the phrase doth not import the dying of the rational soul, (which is incorruptible) but the removing of it out of the mansion of the body, when it is translated by death. (The death of the righteous) the word Yashar is used in opposition to that which is warped bent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectus or crooked, Let my soul die the Death of them that are upright and strait in their principles and practices, and from this root it is you read that Israel is called Jesurun, because of the sincerity and uprightness that should be in them: Joh. 1.47 an Israelite indeed is one in whom is no guile; such whose Lives are strait their Death is safe: though they are tossed upon the waves, yet they are brought into a good and safe harbour by death. Death is the end of all humane misery, and the beginning of all divine good to the upright; the Sepulchre is a sanctuary, and death itself a city of refuge to them; therefore, Let me die the Death of the righteous: for that death which to others is the King of Terrors, to the upright is the King of Salem, that is of peace: the same red sea which was a grave to the Egyptians, was a place through which the Israelites passed with safety, and the same death which conveys the wicked to the belly of hell, carries the godly into the bosom of Abraham. Secondly he wisheth consequent felicity after death, Let my last end be like his: last end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Hebrew denotes sometimes posterity, Dan. 11.4. and let my posterity be like unto his, and to this the Septuagint had an eye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. when they render the words, let my seed become as the seed of these: so Balaam in the former part of the wish, desires, happiness for himself, in the latter, for his Children: this exposition is not contrary to the Hebrew, nor to be contemned: yet above seven times seventy translators may be produced, who here leave the seventy interpreters, and turn the word as we, Extremum, the last end, the Arrears, or after Payment: and the meaning is, the Saints of God have not their portion in this world; they have only a pension, there's a great deal of Arrears the people of God shall receive at their death. So the same Hebrew word is used the end of that man is peace, Psal. 37.37. Prov. 24.20. Prov. 23.18.24.14. the last end, the Arrears of that man. So there is no Reward to the evil man, he hath nothing to come in the other world, but what he hath he hath here, utinam post hujus vitae exitum, felicitatem consequar his rectis repositam. Jun. in loc. but to the righteous there is an End, the best is behind: So Junius upon this place. O that after my passage out of this life, I might obtain the happiness that is laid up for these upright ones: so that of Solomon, Pro. 14.32. the wicked is driven away in his wickedness but the righteous hath hope in his death, the meaning of the place may be, either the righteous hath hope in the wicked man's death, that is, that things will be better when the wicked dye: or else he hath hope in his own death, because there is a reward to the righteous. Psal. 92.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed the happiness of the upright is not a flower that grows in the garden of this world, the gold which enriches them is not fetched from nature's mine: it is at their last end they have their recompense: so the jews note from that of the Psalmist, the Justice shall flourrish like the palm tree: Il savio Salomone chiama nell' Ecclesiaste prositto vant aggio d'uno parolache significa romanenteo varanzo percioche inquello che non rimane odd advanza ma scorre ease consuma non c' eguadagno, hor le cose transitor●epas●ano sono beni che corrono e fuggono come se fossero alati per andarsene a volo. the palm tree being a tall straight tree casts its shade a great way off, from the body of the tree; so say they: the giving of reward to the just is a great way off, even in the world to come: whatever is on this side eternity is fleeting and perishing, it cannot be of any great moment because it is but for a moment, that is of no great value, that is but of a small continuance: therefore such a reward will not content a righteous man; the Preacher when he speaks of profit or gain uses a word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that imports something which remains or abides, to teach that that which abides not is no true gain or profit: now because the upright find not this here, they stay for reward till their last end, Turretin. Homil. 3 Supra Luc. 12.5, 6. etc. But enough for the unfoulding the text, Now considering together the Wish, the Person wishing and the success of his wishing, we may gather this proposition worthy our observation. To die the Death and have the last end of the upright, may be the Wish and desire of such, as for their wickedness shall never obtain it. You see Balaam a false Prophet, a Conjurer, one that dealt with the Devil, a reprobate, one that is now fuel for unquentchable flames, to burn upon to all eternity; wished he might die the Death of the upright. Such being guilty of damnable hypocrisy may go loaden with all their wishes to hell: Infernus plenus est bonis affectibus & desideriis Paradisus antem bonis effectibus & operibus. Bosq Consol. Desper. 'tis an expression of a learned (in this no) Papist, that hell is full of good wishers but all the good workers they go to heaven: The Scripture is full to this purpose, such were they that said, Lord Lord open to us, yet, depart from me ye workers of Iniquity; such are all they whose works and wishes contradict one another, or whose works run not parallel with their wishes. Now such persons though they never so earnestly desire yet shall never obtain the death of the righteous: and truly as the great God doth not judge adding to our wishes, but our works, so neither wise men; our endeavours are the pulse by which we may learn the state and constitution of our wishes; though there be but one pulse that runs through the whole body, yet the Physician feels it at the hand, and so at the hand in our works we are chief to try whither our wishes are true and effectual. Now to explain this, there are 2 things would be looked into, First why is the death and last end of the righteous desired by the wicked? Secondly how comes it to pass that they do not obtain it though they do desire it. For the first of these, why is the death and last end of the righteous desired by the wicked? To answer this, it proceedeth from the conviction of the happiness that the godly enjoy in and after death; that death finds and leaveth them in a good estate and lets them in to a better. This is that that is riveted in the natures of all men, they believe it is a great deal better with the godly at their death than it is with the ungodly: there is in the worst of men a spark of conscience, by the light of which they may read that its more safe to be in the estate of good men when death comes, then in that of the wicked. Conscience is a practical Preacher in the bosoms of men that much presses and applies this doctrine, if men did hearken to its instructions. We need go no further to school, than into our own hearts where this lesson is abundantly taught, conscience being the school Mistress: which made that Atheist (when he was asked which he liked best, the licentious lose lives of the profane, or the strict holy lives of the godly) to answer cum illis mallem vivere, cum his mori, I had rather live with those, and die with these: he had said better, I would choose to live with them, which I would be willing to die with. The godly then are in and by death made happy in the very apprehensions of the wicked. In the following of which truth, let us consider, First the happy condition of the Saints in and by death positively, 2ly. relatively. First positively, now there are three things wicked men are convinced of, that makes a godly man's death so much to be preferred and desired, First a total cessation from suffering, and therefore it is called a rest, there remaineth a rest to the people of God, Heb. 49. a Sabbatisme, a keeping of a Sabbath; death unto the Godly is a full stop and period to all the miseries of the present world: after their painful walk there is a perfect rest: in this world we labour for rest, in that, we rest from all our labours. We were made by God and can never be happy till we are with God, we came out of his hands and can never rest till we are in his bosom; there is a sweet calm from the storms of the world, a blessed silence from the clamous of the world; an absence of all evil, Sorrow shall departed and sighing flee away, Esay. 35.10. saith the Prophet, and tears shall be wiped away, God (my friends) cannot so much as afflict a godly man in the other world. I will speak a great word, that God that can do all things, cannot do this thing, as he cannot destroy his People in this life, so he cannot so much as afflict them in the other. It is much with God's people as with the stones that built the Temple, they were hewed and squared at the Quarry-side before they were brought to it, and there was no noise of Axes and Hammers in the Temple, So there is no disturbance in the Kingdom of God, but a perfect rest after our painful walking, Now this being upon the hearts of all men to know there is such a rest, the wickedest of men cannot but desire it. Secondly, at the death of a righteous man he obtains a perfect degree of sanctity, a consummation of holiness, you know the greatest perfection we can here attain unto, is this, an humble acknowledgement of the imperfections we have, and endeavouring after the perfection we want; but now, though there be never so much imperfection in our state of grace here, yet the death of the body is the death of the body of death, the funeral of all our corruptions. This exprerience teacheth, that whilst the soul dwells in the body, sin will dwell in the soul, the Saints may cast it down but they cannot cast it out, Dejicere possunt non ejicere. they may hinder it from having a throne in their hearts, but they cannot hinder it from having a room there; do what they can there is no full separation between sin and the soul, before a Separation between the body and the soul, there it is that that which is imperfect shall be done away, as it is with a man that hath been under a long fit of sickness, though he be truly recovered from his disease, yet he is a long while before he can come to his full strength, (before he pick up his crumbs) so it's with the Saints here; though they are delivered from sickness of sin that it shall not be to death, yet not from sins of weakness until death. Or as it is with one that hath lain a long time in prison, though he be now really set at large, yet he may go limping all his days by the hurt he received from thelrons when he was in prison, so God's people have so many corruptions as to make them go halting to their very graves. in the new man there is enough of the old man to make them continually grieve and mourn whilst they are here; and God suffers this, that his people may depend more upon justifying grace, and be quickened to look more after sanctifying grace, and be longing after consummating grace, Thirdly there is this in the death of a righteous man, that it is to him an immediate passage to heaven, 1 It is a passage, it is that which brings us to a happy journey's end; death is the ship that waft's us over to the shore of a blessed eternity, 'tis that boat that is sent to bring us to the landing stairs of our father's house. Gen. 24.57. Much like Abraham's servant that went to fetch Rebecca to be married to the son of the promise; when they enquired at the mouth of the damsel, she willingly and presently gives her consent to go with him. So when death comes with his pale horse for a Saint of God, Gen. 45.27.28. he willingly gets up behind him; or (as one) death is like the wagons, Joseph sent to his father Jacob out of Egypt; when he saw the wagons 'tis said the good Old-man's heart revived within him, and he cried out Is Joseph my son yet alive, I will go down and see him before I die, so when the Saints see the wagons of death, their hearts revive, Jesus is alive, I will go to Jesus. 2 And as it is a passage, so an immediate passage, that is, there is no such thing as a Purgatory, any place between Earth and Heaven where they are lodged, Luk. 16.22. as soon as Lazarus was dead he was directly carried from dives his gate to Abraham's bosom: as soon as the penitent thief was dead he was carried from the cross on which he was crucified, to the Kingdom where he is glorified; This day thou shalt be with me in Paradise, Luk. 23.23. As soon as the soul is breathed out of the body, it is with God; there is no temporal punishment held forth in the Scripture after this life, and therefore there is no Purgatory. Purgatory derogates from the blood of Christ, which purgeth us from all iniquity: 1 John 1.7. If there be any such thing as Purgatory, (as the Papists dream) you must say one of these two things. Either Christ's blood doth not cleanse from all sins, or not perfectly from some sins; but both these are false, therefore it follows there is no such thing. Yea what would become of those that shall be alive at the day of Judgement, surely they will have as much need of Purgatory as others, before they get to Heaven. Purgatorii dolores cum nec subiisse nec tolerasse legatur Christus, qui tamen omne genus dolorum pro nobis pertulit eos fictitios esse consequitur, nulli credentium pertimescendos: sequeretur enim aliquos dolores Christum non tulisse nostra causa quod absurdum. Bucan. loc. come. Besides, our Lord Christ bore all that misery and punishment which the Elect were else to have suffered, but he never bore the dolours of Purgatory, therefore its evident they are but feigned sorrows, and not to be dreaded by Believers. 3. It's an immediate passage to HEAVEN; it lets the Godly into the Kingdom of glorious bliss; it is janitor coelorum, the Porter that opens Heaven's gate to the Saints, that they may enter into the joy of their Lord: a joy so great, that it cannot all enter into them, therefore they are said to enter into it: a joy so great, that nothing shall be found in it but what is desirable, and nothing can be desired in it but is shall be found. I may say of Heaven, the portion of the Godly, what was said by the Queen of the South, when she arrived at Solomon's Court: when she saw the magnificence of his Palace, the Liveries of his Servants, the state of his Attendance, there was no more Spirit left in her, but she breaks forth, the one half was not told me in my own Country; thus when the righteous come to Heaven, when they behold the Palace of Eternity bespangled with Sunbeams of light and glory, when they view the Robes of Immortality, when they see ten thousands that stand at God's Throne, and ten thousand times ten thousands that Minister before him, they shall burst out into admiration, and come to us Ministers saying, in the other life you did not tell us the half of the glory now revealed in and to us: indeed if every word we speak were a tongue, and every thought we think an heart, yet we should not be able to speak or think how great that glory shall be: I shall therefore spend no more time on this, but only put you in mind of the good old saying, Let others study how great the glory is, but let us study how we may best obtain, and be fittest to enjoy it. But than Secondly, as we may consider the death of a righteous man absolutety, so comparatively; compare the death of the righteous, with the death of any sort of person you can name, and you shall see the death of a righteous man is to be preferred, and that by the light of a wicked man's own reason. To instance in particulars; First, compare the death of the righteous, with the death of the Infant; there are some persons that having considered the sin, misery, and vanity of this present life, have said, That the best thing in the world is not to be born, and the next best thing is to die as soon as we are born; and truly the World is like a stormy Ocean, or flame of Fire; now if you were to go over a tempestuous Sea, you would not say your passage was too short; Non puo esser troppo presto quello che e il migliore, anzi e sempre tardo il lasciar la vita misera per la felice. so if a man was to run through a flame, he would not stand lingering, but make what hast he could, and the sooner through the better: it is never too soon to die, but rather always late to leave a miserable sinful, for a happy sinless life. Besides, the shorter our lives, the easier our account we are to give to God; so that if some were to die, they would choose to die the death of the Infant. But alas, though our Infancy be the best time to die in, because the Soul is not stained with actual sin, yet our Infancy is a state of Death; we were born Enemies to God, Children of Hell, Eph. 2.3. Children of wrath by nature, and so obnoxious to God's displeasure, and to be Children under his wrath, which to endure is intolerable, and to avoid is impossible. The best of us all was born with a poisoned and infected nature, we brought enough with us into the World to ruin us; if we should die in our most innocent estate, yet we are depraved by evil, and destitute of good; there is enough of the Old man in the youngest babe to damn it; when you behold the profaneness of the World, and see the profligate Impieties, Drunkeness, Adultery, Murders, and other sins that are committed; when you hear the cursed and damned Oaths, those dreadful imprecations of flagitious men, the nature of an harmless Infant is the seedplot of all this; so that a poor innocent babes death, is more dangerous than the death of the righteous; we may hope well of such babes, but we may believe better of the righteous. Secondly, compare the death of the righteous, with the death of a Patient; some persons you know they are often choosing in their discourses what kind of death to die, whether a sudden and violent death, or a death by the hand of a long sickness; many persons would choose this latter, because, say they, they have time to repent, time for others to pray for them, and have warning by the languishing condition they are in: But alas consider, God may take this latter time to judge thee in, because thou tookest not thy former time to seek him in; he that has promised life to the penitent, has not promised repentance to every one that is under a long sickness. 'Tis true, thy warnings are a mercy, but better it is to die the death of the righteous, though thou shouldest die suddenly: If thou art righteous, thou art habitually prepared; but if thou hadst never so long sickness, it would be very uncertain whether that would contribute to thy preparation or not. I have often thought a Minister could not have a better time to speak to, and work upon a people, then when they are sick, but I find the quite contrary, and that they that have neglected the things of their peace in the time of their health, though they have had a great deal of time to prepare themselves, when exercised with a lingering sickness, yet they have not improved it: Therefore trust not too much to that. Christians, If a man have many strong and able Beasts, and he should take the burden off from these, and should have but one pitiful creature, that was lame and scarce able to go, and should lay it upon this, would you not think this a strange man? Thus it is with many men. O! the many strong and lusty day's men have, and yet lay the whole burden of their repenting and turning unto God, upon the few languishing days of sickness; but this I may say, those that forget holiness till sickness, seldom remember it in sickness; we see in such sicknesses usually, when the Physicians have done, Vbi desinit Medicus, incipit Theologus. the Divine gins; a most dreadful delusion: Men desire a lingering sickness, but the Devil knows there is not one of ten thousand lets his sin live long with him, but his repentance dyeth with him; remember as God did not love a blind Sacrifice, so not a sick Sacrifice. Thirdly, compare the death of the righteous, with the death of the Honourable; If many a man were to choose what death he would die, he would die the death of a King, or some Great Person, that he might be magnificently entombed, and make posterity to know his renown: But alas, God's Tribunal and the Grave are no respecters of persons; there is no difference between the Peasant and the Prince, the Leather and the Velvet Coat, the Canvas Suit and the Tunick and Vest, the Presbyter and the Prelate, even than the Kings of the Earth, are but Kings of Earth; you know when Trees grow in a Wood all together, we can say there stands an Oak, and there an Elm, and there a Cedar, and there a Shrub, but when these Trees are burnt and turned into ashes, which of you can say, this is the ashes of such a Tree, or such a Tree. Death is that great Leveller that maketh all persons equal: In the mowing of a Field, though some grass be higher, and some flowers bigger than others, yet when they are mowed they lie all flat upon the ground; an Earthen Pot though never so great, is as subject to be broken as a little one. 'Tis a very remarkable observation the Jews have of David, 1 Kings 1. per totum, compared with 1 Kings 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his life time he is seldom mentioned in Scripture without some preface of Honour, as King David, my Lord the King, etc. and so he is about forty times called King David, and my Lord the King David, in one Chapter; but now see what an alteration there is in the first verse of the next Chapter, When the days of David drew nigh that he should die; He that was my Lord the King so often a little before, now he comes to die is plain David; so that you see death maketh all equal. Do you then desire to die the death of a Great man! Surely it is not so good as to die in the fear of the great God: and therefore Hezekiah a potent and noble Prince, when he had a message of death, pleads not, Remember Lord that I have been a King, that I have worn the Crown, and swayed the Sceptre, Isa. 38.3. but Remember Lord that I have walked before thee in truth, with a perfect heart, and have done that which is right in thy sight: it's a poor thing in death to have been saluted, Your Lordship, and Your Ladyship, Your Honour, and Your Grace, Your Highness, and Your Majesty at every word, if we cannot see ourselves to be the persons whom the King of Heaven delights to honour. Fourthly, another had rather die the death of the Wealthy; many persons we see in the World, they toil, and labour, and sweat, and if you ask them the reason, it must needs be this, that they might leave something behind them when they die. Christians, that is not our own, which we cannot carry with us into another World; the rich man in this respect is like a poor man, that is invited to a great man's Table; whilst he is there, he makes use of the Plate, and Silver Spoons, and other things, but he must pocket up none of these, but leave them behind him when he goes thence; so God gives him a great many things here to use, but he must leave them all at death. Or just as it is with Travellers, who make use of the movables of an Inn for that night they lodge there, but the next morning they leave them, and go onward in their journey; Job 21.13. They spend their days in wealth and in a moment they go down to the grave: Who would not choose to die the death of the righteous, rather than of Nabal, or the rich man in the Gospel? What a vain thing is man to desire to die rich? To leave a portion of Goods behind him, and not to have a good portion in Heaven? Surely the wealth and accommodations of the World, do not make any person the more fit or willing to die. I remember a story, that when the Duke of Venice shown Charles the 5th. at Venice his Earthly Paradise, stately Palace, Haec sunt quae faciunt invitos mori. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabb. Gardens, Riches, Furniture, Plate and Jewels, and asked the Emperor what he thought of them; he doth in a most Christian manner make no other answer but this, These are the things that make men unwilling to die: Another showing a private Christian the like sight, expecting to be admired for it, drew this speech from the Christian; Sir, you had need make sure of heaven, or else you will be a great loser when you die. He that has set his heart on these things while he possesses them, they will go to his heart when he is torn from them, he will be unwilling to die. Fifthly, let us compare the death of the righteous, with the death of the Valiant; some would choose this: what large renown have many that have died upon the place, in an engagement against the Enemies of their Country? How doth their fame shine in History, and the Chronicles of Nations embalm their Names to posterity? Such as that glorious King of Sweden Gustavus Adolphus, Killed but not Conquered; and that noble Captain Consalvo, who being counselled to retire a little backwards from the Enemy, made this answer, Essendo egli consigliato a voler retirarsi alquanto indietro, rispose, desiderare d'haver piu tosto all present la sua sepoltura un palmo di terrerro piu avanti, che col' retirarsi indietro poche braccia allungar la vita cento anni. Guicciard. That he had rather at that time get a span of ground forwards, though he were sure to find his grave there, then retreat a few yards to lengthen out his life a hundred years. But though this may seem to be a brave and noble thing to die so, yet how poor comfort is it to their souls, if they be not Soldiers of the Lamb, called, chosen, and faithful? What does it avail them to be praised where they are not, and be tormented where they are? All their courage and resolution, all their valour and magnanimity, what is it to their Salvation without grace and piety? They are laudable Virtues, but not saving Graces: 'Tis true, it is very honourable for a man to die for his Country, but let me die the death of the righteous. Sixthly, let us compare the death of the righteous, with the death of the Learned; if some men were to choose what death they would die, they would choose to die the death of a Philosopher; when they have read of Seneca, Plato, Socrates, and others, with how much constancy and courage they looked death in the face, they think it brave to die like one of these; but one spark of Grace is a better Lantern to lead you to happiness, than all the reason and wisdom those men had; they were wise to admiration, and yet not wise to salvation. It was the speech of St. Austin in his time, Surgunt indocti & rapiunt coelum, etc. Unlearned men arise and snatch Heaven away, whilst we with all our Learning go loaden to Hell. Therefore what will it profit to die the death of the Learned? I tell you, Solomon's repentance was better to die with, than all Solomon's wisdom; Learning is a poor cordial to a dying man; Scholarship is a rare Ornament, but a miserable Comforter, when you come to die; a good Handmaid to Godliness, but a bad supplyer of the place of it when Godliness is wanting: Therefore what will it profit a man to die the death of the greatest Philosopher that ever was, if that be all. Seventhly, another it may be would choose to die the death of the Ancient; some say, if they might choose what death they would die, they would wish to die in a good old age, to spin out the thread of their lives to a great length, and to go away at last like a Lamp for want of oil; gradually to spend the radical moisture of the body, and then without pain to yield unto nature: But unless you die the death of the righteous, the longer your death is deferred, the greater will be the misery that will be inflicted; the longer a sinner lives, the more wrath he lays up for himself; and therefore excellent is that expression of the Apostle, Rom. 2.5 According to thy hardness and impenitent heart thou treasurest up wrath against the day of wrath: What is the meaning of the phrase? 'Tis just like a covetous Miser that is making of a hoard, he is every day adding something to it till it come to a great sum: So thou treasurest up wrath; the longer God continues thee, the greater the wrath will be at last which thou must suffer. Or as a man that every day is carrying a stick to a pile of wood, with which at last he is to be burned; the longer he lives the greater the pile, and the more formidable the fire will be: the longer God forbears thee, the more interest thou must pay: he will be thy sorer enemy, because he was no sooner thine enemy. If thou livest to be an Old man, and not a Babe in Christ, thy case is most dreadful: Old age in itself is not desirable; an Old man is an animated grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sepulchre with a little life in it; it is the refuge and anvil for diseases to meet in and beat upon; and therefore they are called evil days in which there is no pleasure. Eccles. 12.1. 'Tis true, the hoary head (when nature has snowed Grey hairs upon a man) is a Crown of Glory, Prov. 16.31. but it is no Crown to thee, unless found in the way of righteousness: Therefore the Text is thus read in the Holy tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fut. niphal. The hoary head is a Crown of Glory, (of ornament, or comeliness) in the way of righteousness let it be found, or it shall be found; it is either to be understood as a promise, thus, in the way of righteousness the Crown of Glory shall be found by the hoary head; or as a command, thus, that the Grey head may be a becoming ornament to the ancient, let it be found in the way of righteousness; it is necessary it should be found in that way. What do Old men that are not good so long in the World? What is the advantage they get? Surely only this, They live to see more evil, and to do more evil, and to deserve more evil than others do, that is all the happiness of an Old man that is not gracious; for it is not the venerable face that will commend to God, nor the snowy head of the Ancient, that will make way for him before the Ancient of days, but to die the death of the righteous. To name one more, Eightly, compare the death of the righteous, with the death of the Martyrs; all that die for such, are not saved, but all that die righteous they are saved; there are many persons that may give their bodies to be burned, 1 Cor. 13.3. and yet their souls shall burn in Hell; many persons that may be Martyrs in our account, who are but Malefactors in the account of God: If we die the death of a Martyr, and not of a Godly one, it will be no profit; for it is not the death, nor the cause only, but the heart that makes a Martyr. Three things make a Martyr; there must not only be suffering, but a good cause to suffer in, and a good conscience to suffer with; some Martyrs that seemed nothing else to us, may really be nothing less, when as no righteous persons, but they are happy: There are some persons that may seem to us, to die for the Lord, and yet do not die in the Lord; but all upright men die in the Lord, and therefore you see, if we make the comparison here, the death of the righteous is much to be preferred: And thus you have the first thing, the reasons why wicked men when they come to die, desire to die the death, and have the last end of the righteous. The second thing is, How it comes to pass that though they desire it, yet they do not obtain it. I would not speak now concerning the sins of wicked men, by which they forfeit this desired happiness; if a man should never so much desire health, and yet go immediately and drink off a cup of poison, death would be his portion before health: if a Waterman should never so much desire to be at Westminster, and yet row towards London-bridge, his desires would be but in vain: Thus it is with sinful men, they contradict their desires in their pratices, therefore their desires further them nothing in the way to happiness, their practices carry them faster to Hell, than their desires can to Heaven. But if you ask me, Why do those that desire it not obtain it? My answer is, Because they do but desire it; they have nothing but faint velleities, which is too slothful full a way to get these great things by; there are many means conscientiously to be used, that this last end of the upright may be enjoyed: the Lepers in the Gospel were cured not sitting still, but walking, Luke 17● 14 as they went they were cleansed: we must be up and doing: we must be at the charges and expenses, not only of many an earnest wish, but of many a salt tear, and many a bitter sigh, and many a deep groan, and many a hard pull before we can obtain this blessing: an happy estate in death, and a glorious life after it, are commodities not to be had at so cheap a rate, as for a wish: we can gain but a little of the Earth, though we take a great deal of pains for it; and do we think to obtain Heaven with no pains? It was the saying of an ancient Rabbin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabb. If thou canst obtain but a little of this World which thou pursuest so much, how canst thou look for any thing of the other World which thou followest not at all? We must then be working as well as wishing; Lam. 3. 41. Oratione operatio & operatione fulciatur oratio. Hieron. therefore 'tis said, Let us lift up our hearts with our hands to God in the Heavens; our hearts, in praying and wishing, our hands, in acting and doing: We ought to support our praying with our working, and our working with our praying, both these should go together; we must be as well in the operative way, as in the optative mood. I remember the Fable of the Country man, whose Cart stuck fast in the mire; he falls a praying to Jupiter to help it out, but doth nothing else; and Jupiter bids him set his shoulder to the wheel, and then cry to Jupiter: so we must set our hands to the work, and then desire to die the death of the righteous. Solomon's advice is good, Prov. 2.3, 4. if thou shalt cry after knowledge, and liftest up thy voice for understanding, if thou shall seek for her as for silver, and search for her as for hid treasure, etc. not only cry and lift up the voice, but seek and search: so the Apostle counsels, Col. 3.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to seek the things that are above, as well as to mind the things that are above: hence the Church prayeth in the Psalm, Ps. 67.1. God be merciful to us, and bless us, and cause his face to shine upon us; the Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cause his face to shine with us; that is, his grace to accompany our endeavours: God's grace is to be desired, and man's endeavour not to be spared. Now this may be summed up in a few words; here are the two reasons why they do not obtain, though they do desire. First, They neglect the active obedience of a righteous life; they neglect the performance of those duties that lead to this end; Obedience though it be not the cause of Heaven, yet it is the causeway to it; though it doth not merit, yet it is the means; when our wishes go without duty, than they are lame and out of joint; there must be Faith, Repentance, Holiness, Ordinances, Obedience to the commands of God, etc. 'tis by these we please God: It's said of the Ninivites, and God saw their works that they turned from their evil way; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seder Maamadoth ex tract. Sabbath. the Prophet saith not, and God saw their Sackcloth and their Fasting, but their works, that they turned from their evil way. Remember this, He that made you without your assistance, will not save you without your obedience; and this obedience is to be universal, not only to the easier duties, but to the more difficult: Some are easy, as to believe we must be saved by an imputed righteousness, to trust to another when we see our own imperfection, these we are easily persuaded to; but then to love our enemies, to mortify our corruptions, to pull out our right eye, and cut off our right hand, these are hard say; men will not go to the cost of universal active obedience, and therefore wish and wish, and do not obtain. Secondly, they decline the passive obedience of a righteous life, and that makes them miscarry; they would be willing to be saved by the Cross of Christ, bitten they are not willing to bear the Cross of Christ; they would be willing to follow Christ to his Kingdom, but they would not follow him to his Cross; they would follow him into the Garden of pleasure, but not to Golgotha the place of Souls; they would be willing to eat bread with Christ at his Table, but are loath to pledge him in his bitter Cup; they would be glorified with his Glory, but not be baptised with his Baptism: There's the great reason men do not attain Heaven, they would be willing to die the death of the righteous, but are unwilling to die the death for righteousness sake. Alas! (Christians) the Lord Jesus Christ will be your head, but it is a head under a Crown of Thorns; God will be your God, as he was to Moses, but he will appear to you in the burning Bush; we must first enter into the sorrow of our Lord, before we can enter into the joy of our Lord; there are first those groans that are unutterable, and then those joys that are unspeakable: He that hath not learned the lesson of the Cross, has not learned his A. B. C. in Religion: The Scriptures teach, first a suffering with Christ, and then a reigning with him: Now there are few persons willing to suffer, and therefore it is that so few get to Heaven. Few think themselves to be graced (as they in the Acts.) Acts 5.41. when they are disgraced; few that count themselves dignified, when they are vilified for Christ; few that are convinced, that though they lose all for Christ, yet they shall lose nothing by him; nay, that though they lose all for him, yet they may find it all again, and more in him; few that are like the ancient Christians, that were glad they had any thing to lose for Jesus Christ; thus should it be with us all: we must neither neglect the active, nor decline the passive obedience of a righteous life, if we would die the death of the upright, and have our last end like his. Thus I have answered the two Questions; let me now conclude in a few inferences from the premises. And first, this shows us the wisdom and happiness of those that make choice of a righteous life; 'Tis the best wisdom, because they only take the right way to ensure a blessed death; they have a prospect into futurity, they consider what is coming, and therefore provide for it. And 'tis their great happiness, because they make sure of a heavenly reward after death; therefore how strangely do we argue, when we see a Worldling dandled upon the knees of prosperity? we are prone to think,. surely this is one of the Favourites of Heaven, the darling of providence, surely God loveth that man, he makes him so great and rich; and on the other hand, when we see the righteous afflicted in this World, reproached, threatened, impoverished, imprisoned, banished, martyred, we are apt to judge, surely this is not a person that God loves; but it must be the end that must be regarded, and then it will appear who is the happy man; Psa. 37.37. mark the perfect man, and behold the upright, for the end of that man is Peace; the happiness of life is to be esteemed of by the end and issue of it: though the righteous man's way be affliction, yet his end is peace; that is, an absence of all evil, and the presence of all good: the Hebrew word for Peace, comes from a root which denotes perfection; his end is perfection of happiness: hence the Rabbin tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Shimson Ben Cholpeta misna okatzim sub finem. that the Holy blessed God finds not any vessel that will contain enough of blessing for Israel, but the vessel of Peace, according to that of the Psalmist, Psa. 29. ult. the Lord shall bless his people with Peace: indeed this is ALL, therefore Balaam himself, though a wretch and a reprobate, wished himself no more happiness, than the righteous should enjoy at death, and in the other life. If an unskilful man should go to an exquisite Limner, and see him draw the rude draught of a Picture, he would wonder what he intended; but if he would but stay till he had set to his ultimam manum, his last hand, and finished the piece, he would see it to be excellent: Thus it is with foolish men, they look upon the rude draught of a Godly man's condition in this World, and mis-judge it; but if they had but patience to suspend their judgement till God had finished it, they would find it excellent; and worthy to be desired. If a man had been present with God at his first day's creation, when God began to make the World, when in the tohu vabohu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2. in the indigested Chaos, all things lay disorderly and confusedly jumbled together, fire and water, cold and heat, light and darkness, dry and moist, if a man had seen this, he would have wondered, what will the wise God make of this piece of confusion; but if this man had stayed till the end of the sixth day, he would have said with God, Behold all is very good. Thus he that looks upon the troubled estate of the righteous, may wonder what God intends with them; but stay to the end, and you will see their condition blessed: wicked men look no further then just before them, to receive their good things in this life; but you know there are many persons that may be coached to Hell, when others may be whipped to Heaven; nay many if they were not kept short of the things of the Earth, would come short of the joys of Heaven. Doth any person think the Malefactor happy, because he may ride in a gilded Coach to the Gallows? Or the Child to be unhappy, because the Father takes the rod and corrects him? I remember one of the Popish Writers compareth the righteous, and the wicked, to the Hens and Hawks that are kept in Great men's houses; you know whilst the Hen is alive, she is not suffered to come into the house, but to scrape upon the Dunghill, and get her living there; but when the Hen is killed, she is served in to the Master's table: whereas the Hawk whilst alive is kept in the house with great attendance, but when 'tis dead, 'tis good for nothing, but thrown out upon the Dunghill. So here the wicked have it may be a great deal of provision, but when they die there is no more use of them, when as the Godly are preferred: Now I appeal to you which of these is the happiest estate; surely that is the best that is the best at last; none would be so mad as to desire first his happiness, and then his misery: which would you choose of these two, either to go through a pleasant Gallery, where are all sorts of Pictures, variety of sweet smells, and all manner of delights, to run through this into a flaming fire; or to run through a flaming fire, to come into a place of liberty, peace, and comfort? See then the wisdom and happiness of those that make choice of a righteous life. Secondly, we learn hence the necessity of looking about us, whether our endeavours are suitable to our wishes, or else (as you see) for all your wishes to die the death of the righteous, you may die the death of the reprobate. Pray think of it, the time will certainly come, and may suddenly come, when nothing but the life of the righteous will yield you comfort; the Physicians they have left thee, the Minister he is to come, (but alas it is too late to send for him, for thou art not capable of receiving any instruction) thy reasonable soul, thy precious soul, thy immortal soul sits trembling upon the threshold of thy lips, to take its flight into another World; go backward into this life you cannot, stay here you may not, go forward into another World you dare not. Now this is the time, and if have not lived the life of the righteous, what a dreadful estate are you in then? The soul of a man at death, is like a Prince beaten from one strong Hold into another; the soul is first made to fly out of the lower parts of the body, the legs and thighs, and then comes into the upper parts of the body; but the disease besiegeth it there, and then it flies to the heart, (its last refuge) and cannot hold out long there. Upon this account it concerns us greatly, to ask every one himself, How have I lead my life? Where are my Graces? What have I been doing nothing but wishing for Heaven, and not labouring for it? O consider how much you should be awakened and alarumed by this! you aught to deal honestly with yourselves; it is high time to bestir yourselves, you are upon the borders of Eternity; none of you but desire to die the death of the righteous, O labour that your endeavours may be answerable: If there was but one of you that had been wishing and not endeavouring, and so like to be excluded out of bliss, it might greatly startle you all who this might be: When Christ told his Disciples, one of them should betray him, they come and say every one, Lord is it I? and when we tell you there are a great many in the World, that do not endeavour, but only wish to be saved, and for this are in danger to be damned, methinks you should every one say, Lord is it not I? If there was but one man in the whole World that was to be damned, it might awaken us all, lest any of us should be that one man: As if an Army was drawn into a Field, and a voice should come from Heaven, that a Dart should strike one man of that Company dead, and not tell the man, would not every one have cause to be afraid? So have we cause to entertain an holy fear and jealousy, lest we should be of the number of such as shall fall short of the Glory of God. Thirdly, we learn hence the duty of adding working to our wishing, in order to our arrival at the death of the righteous; and this we are to endeavour both seriously, and seasonably: 2 Pet. 1.10. 1. seriously; Give diligence to make your calling and election sure; 1 Cor. 15. ult. Eccles. 9.10. Abound in the work of the Lord; Whatever thy hand findeth to do, do it with thy might: Be in good earnest for thy precious and immortal soul. And then 2ly. do it seasonably; because thou art so uncertain of the continuance of a natural life, therefore be speedy in respect of a spiritual life. Psa. 119. ●. We should make haste and not delay to keep God's Commandments: there may be cases wherein it's not only lawful, but laudable for him that believeth to make haste; such a case is this of our souls, in which expedition is highly commendable: 'Tis observed of Solomon, that he was but seven years in building the House of God, 1 Kings 6. ult..— 7.1. and thirteen in building his own: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miclal Yophi in loc. R. Shelomoh Yarchi writes of it, that the Scripture speaks it to his praise, that he was so quick in Gods, and so slow in his own work. It is much with us in respect of our lives, as with men that are sailing in a Ship before the wind, whether they sit or lie, work or be idle, walk or stand still, whatsoever they do, yet the Ship is going forward towards the Port it is bound for: So it is here, whether we repent or do not repent, pray or neglect to pray, believe or do not believe, be holy or remain unholy, our lives wear away apace: Therefore we had need look about us, and to quicken our pace in the path of Godliness. Men complain of the shortness of their lives, Non sumus vitae inopes sed prodigi. and yet live as if their lives were too long; O methinks there is enough in the death and last end of the righteous, to persuade you to the way of the upright! Be therefore adding working to your wishing; remember that of Paul, Gal. 6.7, 8. Be not deceived, God is not mocked; according as a man soweth, so shall he also reap: He that sows to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. The meaning of the Apostle is plainly this, that there is a consonancy betwixt a man's life and death; such as his sowing is, such shall his reaping be. Lastly, to conclude the whole, this may be the comfort of such as do live the life, as well as desire to die the death of the upright; that choose the former part, as well as the latter end of the righteous; for as the wicked go from a temporal life to an eternal death, Vita ad mortem sic impius vivit, mors ad vitam sic pius moritur. so the righteous go from a temporal death to an eternal life; their death is both precious to God, and advantageous to temselves: The righteous may welcome death, for death to a righteous man, though it parts two near friends, Soul and Body, yet it unites two better friends, the Soul and its Saviour to all Eternity. The Scripture records concerning Moses, in the last Chapter of Deuteronomy, Deut. 34.5. that Moses the servant of the Lord died according to the word of the Lord; the words in the Hebrew are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses died upon the mouth of the Lord: The meaning is, say the Jews, l'Empereur paraph. Jach. in Dan. p. 258. Moses died kissing of God; surely so it is with the Saints of God, their Father gives them a kiss, and so lays them down in the bed of the Grave; therefore they that have lived righteously, may at death smile themselves into a corpse; for the body of a Godly man goes to his Lord's bed, and his soul to his Lord's bosom; the Grave is perfumed for his body, and Heaven prepared for his soul. I may say of righteousness as Solomon, (in a case not much differing) Prov. 6.22. when thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee; that is, (according to the Gloss of the Rabbinical Interpreters) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou goest it shall lead thee, viz. in thy passage through this World; when thou sleepest it shall keep thee, viz. when thou liest down in the Grave; and when thou awakest it shall talk with thee, viz. when thou art awakened at the glorious Resurrection. Well then, (all ye that are upright in heart and life) I bring you glad tidings of great joy; Psal. 58.11. Eccles. 8.12. Verily there is a reward for the righteous, and it shall be well with them that fear God, that fear before him: it shall be so well, that none of you shall desire to have it better; while the languid wishes of the wicked betray them to the pit of Perdition, your holy and earnest endeavours shall deliver you into the Mansion of Glory; 1 Cor. 15 ult. your labour shall not be in vain in the Lord: God is too good to suffer himself to be overcome in love; Dieu est trop bon pour se laisser surmonter en amour. it shall never be said, there is more love in man to righteousness, than there is love in God to the righteous. Therefore comfort yourselves with these words, for you shall in this World certainly obtain a comfortable dissolution, and in the other World a joyful Resurrection; You shall die the death of the righteous, and like unto his shall be your last END.