THE Saints Rest, AND REWARD IN HEAVEN.  
Set forth in a Sermon preached at the funeral of the most virtuous and truly Religious Gentlewoman, Mrs. Anne Tirwhytt, widow of Robert Tirwhytt of Camringham in the County of lincoln, Esq; Decemb. 8. 1652.  
By JOHN LEIGH, Master of Arts, and Preacher of Gods Word at Camringham near lincoln.  Calv. Instit. 
Terra Exilium, Coelum Patria, Corpus Carcer, Liberatio à corpore, solida libertas,& optima quies.  Psal. 112.6. 
The righteous shall be in everlasting remembrance.  
LONDON, Printed by J. G. for Tho: Heath dwelling in Russel-street in Covent-garden near the Piazza. 1654.   

To the five Virgins, and virtuous Sisters, Mrs. Ellen, Douglas, Jane, Mary and Ursula Tirwhytt, Daughters of the late deceased, but ever to be remembered, Mrs Anne Tirwhytt of Camringham, in the County of lincoln.  
I Had great reason to decline the Printing of this plain Sermon, as judging it( in reference to myself) altogether unworthy of a public view, and fearing its meanness might rather eclipse, than illustrate the famed of your Mothers happy memory. But being met with an Army of Arguments, and Importunities to this purpose, I resolved to deliver up myself to be disposed of according to your pleasure. Into your hands therefore I commend it, as a public Testimony of my particular obligations to you, and the worthy Family of your name in this place, desiring it may ever remain as a Monument of your Mothers incomparable virtues, to encourage and establish you in ways of Truth and godliness, and like a faithful Grave-stone, tell Posterity, how much good she did in Israel for her present Generation. What should I say more? But with our Saviour, Go, and do you likewise. Let your Mothers blood run fresh in your Veins, writ after her glorious copy, improve all opportunities for advancing Gods glory in works of Piety& Charity. Provide oil for your Lamps, that ye may be wise Virgins indeed, to meet your spiritual Bridegroom with unspeakable joy and comfort; And if Providence shall so appoint that you must spend all your dayes in the Mountaines of Gilead, and die childless, yet be sure to propagate your virtues to posterity, and let your Faith and Obedience, like Epimanondas his two Daughters, 
Two Virgins at Luctia and mantinaea. Plut.  perpetuate your memories, and render you famous to succeeding Generations. For the furtherance whereof, you may ever be confident of the heartiest Prayers of  
Your most faithful and obliged Friend to serve you, JO: LEIGH. Camringham, Jul. 24. 1654.   
REV. 14.13. 
And I heard a voice from Heaven, saying unto me, writ▪ Blessed are the dead which die in the Lord, from henceforth; so saith the Spirit, that they may rest from their labours, and their works do follow them.  
PHilosophers( who saw no farther than the clouds of human reason) could say, A wise mans Life should be a continual meditation of Death; therefore Christians discovering in the glass of Scripture, the lying Vanities of this world, and the glorious Felicity of that which is to come, should often call to remembrance their latter end, as Moses wishes the People of Israel, 
Deut. 3 Job 14. ●…  and ever wait for the appointed time of their solemn change.  
Joseph of Arimathea, had his sepulchre in his garden, and Jesus Christ at the Publicans feast, falls into a serious discourse of his Passion, and Ascension, to teach us that in times and places of greatest Pleasure, we should put ourselves upon themes of mortality. Heathens indeed had their burying places without their Cities, but Christians in and about their Churches, to signify that in our devotions, we should think upon our dissolutions, which was one reason why Alphonsus King of Arragon used to confess, that dead men were his best friends; they gave him sound and seasonable counsel, to remember Mortality here, and provide for eternity hereafter.  
To this end, S. John in his Book of the Revelation, is sometimes advising us to make Preparation for Death; Remember 〈…〉, and repent. Blessed are they that watch, 
●… ev. 22.14.  and blessed are they that do the Commandements, they shall enter into the City. And sometimes encouraging us against the approaches of Death, by describing the glorious reward of the Saints departed, as in this Text. Blessed are the dead, &c.  
It is therefore well observed by Divines, that the three Books of St. John have special reference to the three theological virtues, Faith, Hope, and Charity. His Gospel hath reference to Faith; there he makes a description of Christ in his Merits& Mercies, and would engraffed us into him by a lively Faith. 2 His Epistles to charity; there he makes a description of Love, and would unite our hearts in the bond of Peace and amity. And then 3. His Book of Revelation hath reference to Hope; there he makes a description of Heaven, and would encourage us against fear of death, by the consideration of that blessed Sabbath of eternal Rest, to be celebrated by all the Saints departed in the faith of Christ: So saith the Text, Blessed are the dead which die in the Lord, &c.  

Division Text.  In which words there are three things chiefly observable: 

1. A Proposition, Blessed are the dead.  
2. The Exposition, Not all the dead, but they which die in the Lord.  
3 The Confirmation, partly by way of testimony, So saith the Spirit, and partly by way of Reason and Demonstration, They rest from their Labours, and their Works follow them.    
Put the two former together, and they make up this conclusion: That  

●… ctr.  Th●y that die in a state of Grace, live in a state of glory. This Observation I take to be the scope and quintessence of the Text, and therefore shall make it the proper subject of my present discourse. It will be necessary to handle the point by way of 

Explication.  
Confirmation.  
Application.    
First by way of Explication, to show what it is to die in the Lord. That implies two things especially. 1. To die in the Lord is to die for the confession of the Faith. 2. To die in the profession of the faith of the Lord Jesus Christ.  
First, to die for the confession of the faith; so Beza reads the words. Blessed are they who die for the Lord, who sacrifice their lives for Christs sake, and the Gospells sake, who suffer martyrdom either Passively in act only, as the Innocents at Bethleem, or Actively in act and will also, as Saint Stephen and the rest of the faithful witnesses of Christ, in all ages.  
These indeed are blessed in their Works, and blessed in their Reward: In their Work, because they suffer as Christ, and for Christ; as Christ, according to that of the Apostle, I rejoice in my sufferings for you; 
Colos. 1.24.  and fill up that which is behind of the afflictions of Christ in my fl●sh, for his bodies sake, which is ●he Church. To fill up that which is behind, Why? Are the sufferings of Christ imperfect? Is there not absolute freedom and satisfaction wrought by his Passion?  
Yes, by one offering he hath perfected for ever those that are sanctified, 
Vid. Daven. Ep. in locum.  Heb. 10.14. but yet there are {αβγδ} and {αβγδ}, fore-sufferings and after-sufferings of Jesus Christ. H●s fore-sufferings are those torments he endured in his own flesh, and his after-sufferings are the manifold afflictions of his Members upon Earth. He may be persecuted at Damascus after his Ascension, and crucified at Rome in his Members. 
Act. 9.4. Rev. 11.8.  Here is all the difference, His fore-sufferings were for the expiation of Sin, his after-sufferings for the trial of Patience, and the credit of the Gospel.  
But then, as they suffer as Christ, so for Christ, for thy sake we are killed all the day long: 
Rom. 8.36.  in the Primitive times Christians were wont to call martyrdom by the name of Corona Martyrii, the Crown of martyrdom, because this was the crown, and compliment, and perfection of a mans happiness upon earth, to suffer for Christ, and to seal his Profession with his dearest blood. Heathens accounted it their greatest honour to die for their country, Christ thought it an honour to die for sinners, the just for the unjust, how much more should sinners esteem it honourable to die for their Saviour, the unjust for the just, that's the best piece of service we can do him, and such a high degree of promotion, as the highest Angel in Heaven is not permitted to arrive at.  
Thus they are blessed in their Work: And 2. they are blessed in their Reward. They that suffer with Christ in the Vale of tears, shall reign with Christ in the kingdom of glory: They that have the marks of the Lord Jesus upon their Bodies, shall have the crown of Life upon their Heads. They that go to Mount Calvarie with Christ, and for Christ, in this world, shall go to Mount Olivet, Mount Sion, with Christ, to triumph in the world to come. Who are they that are welcome to the spiritual Canaan, but they that are forced through the read Sea of their own Blood? Who are they that are carried in white Robes, 
Rev. 7.9.14.  with palms in their hands, but they that come out of great Tribulation for the name of the Lord Jesus? If a Julian will honour the memory of those that were slain in his warres; how much more will Jesus reward all his faithful witnesses, that have lost their lives, that have been prodigal of their blood in this quarrel, and for his sake? Right dear in the sight of the Lord, is the death of his Saints. Psal. 115.16.  
In the second place, To die in the Lord is to die in the Profession of the Faith of Christ, in the state of Grace, and eternal Salvation. And this is considerable in three particulars: 

1. To die in the Favour of God.  
2. In the Faith of Christ.  
3. In the Peace of a good Conscience.    
First, To die blessedly, is to die in the favour of God; so Moses died: according to the Word of the Lord. The Caldees Paraphrase is, 
Deut. 3 4.5  he died with a kiss from the mouth of God. God is pleased sometimes to kiss the righteous in their death, to smile upon them on their Death-beds, to embrace them in the arms of his Love, to present them with a bunch of Grapes before they come at Canaan▪ giving them some special tokens of his Favour, as a Pawn and Pledge of that glory which is to be revealed in Heaven. And surely they die most comfortably who have the strongest assurance of the love of God in their hearts: A man may leave Egypt with joy, when he hath a Land of Promise before him; he may well part with an earthly Possession, when he hath Writings sealed for an immortal Inheritance; he may go to his own house of D●ath, to his long home in the Grave with unspeakable comfort, when he shall have such a message from Heaven as that in the Gospel, son, 
Math. 9, 2.  be of good cheer, thy sins are forgiven thee, thy warfare is accomplished, and thou shalt receive double at the hand of the Lord, Esay 40.2.  
2. To die in the Lord is to die in the faith of Christ, and that is first to confess the name of Christ, because there is no Salvation but in his name; Act 4.12. all sufficiency in his name, insuffici●ncy in any other name. No hope for those that are out of the Pale of the Church.  
2. It is to profess the truth of Christ, because a man cannot be saved in any Religion: there is but one Truth, one Faith, one baptism, one Mediator. 
Ephes. 4.5.  Varro may reckon up 30000 Gods among the Gentiles, where there is one onely; and men may forge and fancy 30000 Truths, whereas they shall find but one in the conclusion.  
3. It is to apply the merit of Christ, because Christ in the general notion will never bring a man to heaven. It is not sufficient to be a Christian in name, or a Protestant in Profession, except a man be a real and living member of Christ, by a faith of application as well as apprehension. They die in the Lord who are united to Christ, and engrafted into his body, by a lively faith in his blood. There are many that leave the doctrine of Salvation by Christ hovering in the air, they take up in a historical commemoration of his Passion, in a knowledge swimming in the b●ain, whereas it must be a knowledge sinking and soaking into the heart, a knowledge accompanied with application, which will afford a sinner sound and substantial comfort. The Angells sermon was driven home by way of application, unto you is born a Saviour. It is not the report of a Saviour, but the embrace, 
Luke 2.11.  and application of a Saviour, that renders a man Truly happy. M. Luther said very well; Dulce nomen salvatoris &c. Sweet is the name of a Saviour, oh but the sweetness lies in the Pronoun,( says he) that Christ is my Saviour, and thy Saviour, theres the comfort.  
And indeed, it is small comfort to know there is redemption wrought, if I hav● no right, and title, and interest in that redemption. To know there are holes in Christs side, if my fingers be not in the holes. To know there is a rock of salvation if I get not into the clefts of the rock, and lodge in the secret places of the stairs, in the wounds of Christ, in the heart of Christ: As Queen Mary said, if she was opened, one might see the town of Callis lye at her heart. As Christ lies at the heart of a believer by love, so a believer lies at the heart of Christ by faith; so that it is not Christ dying at Jerusalem, but Christ living in the heart, that must save us: Not Christ hanging on the cross, but Christ taken down; we must with Joseph of Arimathea take him down from the cross, wrap him in clean linen, lay him in a new Sepulchre, a holy, heavenly, penitent, believing heart, then he is ours indeed.  
Thrasyllus an Athenian being distracted in his brain, had a strong conceit, that all the Ships and their lading in the Port of Pyrea were his own: It is not Fancy, but Faith which assures a Christian all the Merchandise of Heaven, all the benefits of Christ, all the mercies promised are his own, and therefore he dare proclaim his unquestionable interest in Christ, and lay claim to Salvation, 
1 Tim. 1.15.  as Saint Paul; Jesus Christ came to save sinners, of whom I am chief: This is to die blessedly in the Lord, that is, in the Faith of Christ, a faith of particular application. Thus the Primitive Christians died blessedly, they died in Faith, not in a general Belief of the gospel, 
Heb. 11.13. {αβγδ}.  but in a full Assurance of the Love of God in his Son Christ, they embraced, or kissed the Promises, and laid hold on the purchased Possession, eternal life by the hand of Faith.  
Thus old Simeon died Blessedly, because he died Believingly, with Heaven in his Eye, 
Luke 2.29, 30.  and Christ in his arms, Lord let thy Servant depart in peace. That man is most sure to die in peace, whose eyes have seen the salvation of God, who hath the spirit of Christ in his heart, as Simeon had the body of Christ in his arms, who hath made his Calling and Election sure, and knows for certain that Christ hath  shed his Blood for his Redemption in particular, according to that rare and ravishing expression, Gal. 2.20. Christ loved me, and gave himself for me, &c.  
3. And lastly, To die in the Lord, is to die in the peace of a good Conscience. A conscientious man dies blessedly, howsoever, or whensoever, or wheresoever he dies; therefore when St. Paul had received the summons of Death, he fled to the Castle of his good Conscience; 
● Tim. 4.6, 7.  there he sate like Noah in his cabin, in an Ark pitched within and without. I am ready to be offered, and he time of my departure is at hand; And here is my comfort, 
Verse 8.  I shall go to my Grave with a Conscience as clean as my Winding-sheet: it follows, I have fought a good Fight, finished my Course, kept ●he Faith, Henceforth is laid up for me a crown of righteousness.  
Thus Samuel died in the Lord, when his heart bare witness of his integrity, insomuch, as he makes a glorious Manifesto, and Challenge to all the World. My departure is at hand, and who can accuse me of Deceit, or bribery, or Oppression? Whose Ox have I taken? Or whose ass, &c. Thus they that live the Life of the Righteous, shall die the Death of the Righteous: They shall be welcome to Gods Hive in Heaven, who come laden with works of Piety and Charity from the field of the World. If the wise Virgins keep oil in their Lamps, and oil in their Vessels, Faith, and a good Conscience in the course of their lives, they shall attend the Bridegroom Jesus Christ, to sing the Marriage Song in Heaven, the Song of Moses, and the Song the Lamb.  
To this purpose, I may very fitly apply that passage of Jehu to Jehonadab, Is thy heart right as mine is? if it be, 
2 King. 10.15  give me thy hand and come into my Chariot. Thus may God speak to you in the language of Jehu, and say, Is thy heart right? Are your hearts believing hearts, closing with, and clasping about J●sus Christ? Are they soft and penitent hearts, steeped in tears of compunction? Are they holy, humble, honest hearts, hating sin, and loving righteousness? Now, if you can make Jehonadabs answer, and say, they are right( Lord) in some measure, we believe, Lord help our Unbelief; we are sorry for sin, Lord increase our Sorrow; We trust he have a good conscience, at least we desire to have one; then give me thy hand( says God) and come into my Chariot, He grace thee with my Favour in this World, and crown thee with my Presence, my Glory, in the World to come.  
So much by way of Explication. I proceed to the proof and confirmation of the Point, as it was laid down in the Text. First by way of Testimony; I heard a voice from Heaven, saying, writ; and so saith the Spirit, that they rest, &c. Here( with Jonathan) we may taste of the Hony as it drops by the way, and observe, That it is the duty of all men to believe in heart, and to preserve in memory whatsoever is delivered from Heaven.  
To believe in heart, because the Voice from Heaven confirms it; in every Chapter we hear red, there is a Voice from Heaven; in every Sermon we hear preached, which is consonant to the Doctrine of Scripture, there is a Voice from Heaven. Preaching is not the Word and Work of Man, but the blessed Ordinance of J●sus Christ, that noble Instrument which he hath chiefly appointed, 
1 Cor. 1.21.  and sanctified for the salvation of Sinners. It is God the Father that invites you to Repentance, it is Christ that stands at your door and knocks, and wooes for Entertainment; it is the holy Spirit that strives with you, as in the daies of Noah; 
Gen. 6.3.  take heed you resist not the strivings of the Spirit, lest the Lord deliver you up to the rage of Satan, and to the rebellion of your own heart; take heed you shut not your eyes when Christ is in your company, that you do not stop your cares when the voice calls from Heaven, when the Spirit saith writ; make not the Ministers of the Gospel so unhappy, as to rise up in Judgement against you; do not give them occasion to complain, as the Prophet of old, Who hath believed our Report? &c. We preach Repentance, 
Esay 53.1.  and amendment of Life; we preach Christ, and him crucified; we preach comfort to the Penitent, and terror to the Obstinate; But who believes our report? We have piped to you, and you have not danced; we have mourned, and ye have not wept; we would 'allure you with the sweets of the Gospel, or else terrify you with the threats of the Law; but yet we may complain, Who hath believed our Report? It is our Report, but it is Gods Message; we are ambassadors of Christ, 
2 Cor. 5.20.  we pray you in his stead to be reconciled, to seal the League, and compose the great D fference; we are Spokesmen for Christ( to speak it with reverence) we beseech you in His name, and for His sake, to accept of the match, to untwist the contract with sin and Satan, and to enter into a matrimonial Covenant with Jesus Christ; and if you believe not us, believe him that sent us; we speak not in our own name, the Voice from Heaven saith, writ; and writ this as an unquestionable Truth, That they are blessed which die in the Lord.  
Secondly, Learn from hence, to keep in memory what is delivered from Heaven, because the Spirit commands it; the Spirit saith, writ. The sins of Judah are written with a pen of Iron, and the point of a Diamond. As our tears are bottled, and our Prayers recorded in Heaven, so our sins are registered there, and put in a book of Remembrance, till they are blotted out, and washed away in the blood of Jesus Christ. The Commandements shall be written in tables of ston, that we may writ them in the tables of our Hearts. 
Rev. 2.8.12.1  Christ saith to the Angels of the Churches, writ; to Smyrna, writ; and to Pergamus, writ; and to Thyatyra, writ still. According to this Voice from Heaven in the Text, writ.  
Writing is one of the chiefest instruments of human Communion, and the safest way to convey the blessings of God to posterity. Vox audita perit, litera scripta manet. The word in the ear vanishes, but writ in the Book, remains by us to do us good hereafter.  
It is lawful and commendable then, both for Preacher and Hearer, to writ what is delivered: For the Preachers, the Spirit saith to the Angels of the Churches, writ, that is, 
Fasciculum luminum. bundle of things.  the Ministers of the Gospel they are original Angels, celestial Men: St. Paul himself made use of Notes, and therefore sent to Troas for his Patchments. 2 Tim. 4.13.  
Thus the Scripture mentions a Writing, which Elijah the Prophet sent to Jehoram, 2 Chron. 21.12, 13. But how by Elijah, when he was translated before, 
2 Kings 3.  and Elisha prophesied in his stead before this time in the daies of Jehosaphat? Some of the Jewish rabbis have a groundless conceit, that Elijah sent the Writing from Heaven; more probable it is, that he left the prophesy behind him: but yet more probable, 
2 Kings 2  that by Elijah is here meant Elisha, who might be called Elijah, because he had received a double portion of his spirit according to his request.  
He sent the writing to Jehoram, some think out of fear, because he durst not reprove him to his face. Others, to declare the certainty of infl●cting the judgement denounced. Thus saith the Lord, writ this man childless; that is, 
Jerem. 22.  he shall surely be childless. Haman would have the bloody Decree written, and Belshazzar's Doom is written upon the wall. As God will certainly execute the Judgement written, 
Psal: 149.  so he will certainly accomplish the Promise written: and therefore, saith the Spirit, writ, as a note of certainty and perpetuity, that they are blessed who die in the Lord.  
And then for the Hearers of the Word, that they may not be forge●full hearers, the spirit saith, writ. We find a company of religious Courtiers upon this employment, and it is there recorded for their everlasting honour, 
●rov 25.1.  that they( the servants of Hezekiah) copied out the Proverbs of Solomon: It is no less commendable in Christians, to copy out the glorious Oracles of the spiritual Solomon, Christ Jesus, as they are faithfully delivered in the Ministry of the Word and gospel; the Spirit saith, writ. In codice, in cord, in the Book, however in the tally of the heart, set it down, as an unquestionable truth, that the Saints departed are in a blessed condition.  
So much by way of Testimony. Secondly this truth is confirmed by a double reason, They rest from their Labours, and their Works follow them. Their blessedness consists in two things. 1. In a cessation from all sin and misery, They rest, &c. 2. In a possession of all glory and felicity. Their Works follow them.  
First, They rest, &c. The kingdom of Heaven, is often in Scripture termed a Rest, 
b. 4.1.9.  a place of Rest, the Rest of God, the Rest of the godly; and therefore was it typified at first by Paradise, and afterward by Canaan, a land of Best and redemption from oppression, and Persecution. The World indeed is a troubled Sea, but Heaven is the Haven of Rest; the World is an Egypt, a place of Burdens, and Bondage, but Heaven is a Canaan, that's resembled by the bosom of Abraham, a place of sweet refreshment, and soul satisfying Rest.  
Here indeed the servants of God have rest in sps, but there in re. Here in expectation, there in full fruition, rest from all Labours; and that appear in these four particulars, The Saints departed rest from the labou●s of their 

Corruptions.  
Afflictions.  
Temptations.  
particular Vocations.    
F rst, From the Labour of their Corruptions, their own sins, sins, and the sins of the World. 1. Their own sins; they are a Load and Labour to them; David felt that weight upon the shoulders of his tender conscience, and therefore complains grievously, Mine iniquities are gone over my head, 
Psal. 38.4. Psal: 89.19.  and are become a burden too heavy for me to bear▪ So heavy is this burden, as the Scripture tells us, Help was laid upon one that was mighty: God sent his own son to bear the burden of our Transgressions, and this caused him to sweat, and groan, and bleed, and cry out to the amazement of Men and Angels, My God, my God, Why hast thou forsaken me?  
So great is labour of sin, that S. Paul cries out( as an undone man) for freedom from it. Oh wretched man that I am, 
Rom. 7.24.  Who shall deliver me? &c When shall I have freedom from this woeful thraldom? Not on this side of the Grave.  
Here the Saints are clothed with infirmities, and infirmities in those things wherein they are most eminent.  
Moses is the meekest man in the earth, and yet there was a scar in his curious complexion; He once spake unadvisedly with his lips. Job a mirror of Patience, yet put him into the balance of the Sanctuary, and he wants more than the grains of allowance; he once cursed the day of his Birth. The glory of Davids confidence is eclipsed with a distrustful fear of man, I shall one day perish by the hand of Saul. 
1 Sam. 37.1.  Thus in this world they are particoloured, like Jacobs Lambs; there is some darkness in their clearest light; some dross in their purest Gold, some Blemish in the beauty of all their Graces. When shall they be delivered then? The Apostle tells us in the world to come, 
Rom. 6.7.  He that is dead is freed from sin, is eased of that burden: When an old House falls flat to the ground, then will the vermin be gone: so when the Tabernacles of day, the old Houses of our Bodies, fall to the ground by Death, then will the vermin of our corruptions be dispersed and destroyed: Those earthen Vessels that were legally polluted, could not be cleansed, but by breaking all in pieces: so the best of Gods servants, whom the Scripture calls earthen Vessels, they cannot be sufficiently purged from their sinful pollutions, till they be broken all in pieces by death. The life to come is the time of their full redemption, and complete Sanctification, then shall all Canaanites be destroyed, all the Egyptians shall lye dead behind them upon the Sea-shore; then they may say of all their sins, as Moses did of the Egyptians, These Egyptians which you have seen to day, you shall never see them again; they are all drowned in the read sea of Christs Blood. Adam was happy in Paradise, in a posse non peccare, a possibility not to sin: how blessed are the Saints triumphant in the celestial Paradise, in a non posse peccare, being free from all possibility of sinning, and falling away from that incomparable happiness, which the disobedient Angels lost?  
again they rest from the labour of corruption, that is from the sins of the World, they are a grievous burden to the children of God. So they were to zealous Elijah, the sins of the times made him weary of his life; the Pride, and whoredom, and Idolatry of jesabel; the great neglect of the worship, and contempt of the Prophets of the Lord, went to his heart, 
1 King. 19.4.  and caused him to wish earnestly for a Rest from that Vexation. It is enough for me, let me die, for I am not better than my Fathers. So they were to righteous Lot, the sins of sodom were as so many Swords at his Heart, 
2 Pet. 2.7. Verse 8. {αβγδ}. Mr. Leigh's Crit. Sac. Psal. 119.158.  as cruel Racks to his tender conscience; So much the word in the original imports, The soul of just Lot was vexed( or racked) with the filthy conversation of the Sodomites. So they were to holy David, I beholded the transgressors and was grieved, and mine eyes gush out with water because men keep not thy Law. Here David is drowned in a flood of Tears, because the World was drowned in a Sea of sins.  
Now here is the blessedness of the righteous departed; their conversation is not with Idolatrous Jesabells, and unclean Sodomites but with glorious Angels, and glorified Saints; they live in a Land where no venomous creature can live; in an Ark, where no unclean Beast can enter; in Jerusalem above, which is free, wh●re the presence of all good,& the absence of all evil is, and ever will be, where is nothing but pure Joy, and perfect Peace, and perpetual Singing of P●aise& glory to him that sits upon the Throne.  
Secondly, they that die in the Lord, are blessed, for they rest from the labour of Affliction. I need not tell you the servants of God on earth are subject to Afflictions: Is not the Church in general compared to the Ark, floating upon the waves of distraction, and persecution? Is it not the little City besi ged? The Bush on a flamme? The lily among thorns? The little Flock in the midst of Wolves? The Woman weeping in the wilderness? Need I instance in particular members of the Church, when the Apostle assures us, that all that will live godly must suffer Tribulation, suffer Tribulation in one way or other, 
2 Tim. 3.12. Acts 14.22.  at one time or other? No cross, no Christ; no Crown of Thorns, no Crown of Glory; no Tribulation here, no Glor●fication hereafter. Hence it is that the Psalmist concludes from his own observation& experience, Many are the troubles of the Righteous, but the Lord delivers them out of all. D●livers them, When? Aut hic, aut hinc, 
Psal. 34, 19.  either in this life, by taking the Troubles from them; or, however, in the end of this life, by taking them from their troubles by death. Joseph gave his Brethren Provision for the way, but the full Sacks were kept in store, till they came home unto their Fathers house: 
Gen. 42.  So the Lord will give his people some Provision, some Refreshment in the way, a taste of his Mercy and goodness here, but the full Sacks of Rest and Comfort are kept in store until they come to their heavenly kingdom.  
Or what if the righteous, like Noah's Dove, can find no ground to set the sole of their foot on, because the waters of afflictions prevail so much in the world? Yet in the end, Christ Jesus, the spiritual Noah, will put forth his hand from the Ark, and take them in, to settle them in everlasting Rest. Indeed, many times it goes very hard with the children of God in this world; Israel may make Bricks, when the Egyptians lye upon their Beds; Christ may be crucified, when barrabas is delivered; John Baptist's head may dance on the Scaffold, when the daughter of Herodias is dancing in the Palace; Lazarus may be glad of C●ums, when the R●ch man fares deliciously. Well but this world will not last always: there is a day of Rest and Retribution for the people of God: Death will come, and that to them is the end of all m●●e●y, and the beginning of all felicity. Death is the funeral of all their sorrows, and the life and resurrection of all thei● joys. Then comes their Triumph after their Warfare and Victory, their Liberty ●fter Bondage, their kingdom after Banishment, their Inheritance after Poverty, their Rest after all their Labours: for then the Lord wipes away all tears from their eyes, there is no more crying nor dying, no more sobbing nor sorrowing, 
Rev. 21. ●●  for the first things are past: there is no Laban to oppress, no Potiphar to to imprison, no Herod to persecute, there all Mourning Sonnets are turned to Marriage Songs, all the Vinegar of temporal Crosses, to wine of eternal Consolation: so much the Heathen man knowledged, ante obitum nemo felix, a man may be accounted prosperous and fortunate in this world, but he cannot be truly happy till his end, according to the voice in the Text, Blessed are the dead, &c.  
3. They that die in the Lord are blessed, because they rest from the labour of temptation. While we abide in the Flesh we are subject to manifold Temptations, from Satan, the World the Flesh; Temptations on the right hand in the Pleasures, and Profits, and Preferments of the World; Temptations on the left hand in the Crosses and Calamities of the World. Here Joseph hath an enticing mistress, and samson a cunning Dalila, and David a faire Bathsheba. But what speak I of these? Did not Adam find a Serpent in Paradise? And our Saviour a Tempter in the wilderness? And if this was done to the Green three, What shall be done to the dry? How shall Christians avoid temptations, or overcome temptations, when Satan is so politic and powerful, watching all opportunities, and taking all advantages, and suiting his temptations according to their several dispositions? He takes measure of the frame of our Spirits, and shapes his temptations accordingly: he had a wedge of Gold for covetous Achan, a convenient Vineyard for greedy Ahab, a beautiful Tamar for lascivious Ammon. Well may we pronounce the Saints departed in a blessed and glorious condition, when they are rescued from the paw of the roaring lion, when Lucifer, is cast down, never to be entertained again. No( beloved) there is no Serpent in the spiritual Paradise, no Bathsheba in the New Jerusalem, no Tempter in Heaven: there is freedom from all fears and Distractions, from all Disturbances and Molestations, from all Sin, and from all Enticements and Provocations to sin: Blessed are they that die in the Lord, they rest from this labour of temptations.  
4 And lastly, They rest from the labour of their particular Calling and Vocation, which is toilsome and troublesone, ever since God past this doom upon man for his offence in Paradise, 
Gen. 3.19.  In the sweat of thy brows shalt thou eat Bread. Indeed, Man in the state of innocency, was not excused from labour: Paradise, which was Adams Store-house, was his Work-house too; God put him into the Garden, not to sleep in those sweet Bowers, not to spend his time idly in those pleasant Walks, 
Gen 2.15. Vulg. lat.  but to dress and keep it ( ut operaretur) that he might work and labour in it, onely here is the difference, Labour then was a Recreation to the mind, and now it is an Affliction to the body.  
Now the Husbandman rises early, and rests late; now the Labourer bears the burden of the day, the mariner is exposed to the stormy wind and tempest, the soldier endures hardship, the Minister works in the Vine-yard, and watches the Flock day and night; Man goes out out to his labour to the Evening, 
Psal. 104.23.  every one is employed in the work of his calling.  
But then after Death, comes the Rest from this Labour, then the Husbandman g●ts his Harvest, the Labourer his Penny, the mariner his Haven▪ the soldier his Pay, and the Minister his crown, his Reward in Heaven. This is the work of God in the ordinary course of his Providence, to crown his Servants labours with a comfortable issue. Jacob may endure the heat of the day, and the frost of the night, at last he comes to his Rest, to receive his Wages and enjoy his beautiful Rachel. Israel may have many a weary step in the wilderness, at last they come to Canaan, a Land of Rest: in a word, Gods people may endure the six daies work of toil and trouble in this life, but at last they shall celebrate a perp●tuall Sabbath of glory in the world to come. So the T●xt, Blessed are the dead, &c.  
The second reason is laid down in the last words of the Text, Their works follow them, therefore they are blessed: Their happiness is not onely privative, consisting in a freedom from sin and misery, but positive also, in a possession of all peace and glory, in a consummation of Grace, in a perfect fruition of God, and a bl●ss●d communion w●th the Lord Jesus Christ.  
Their works follow them, not their works in kind, 
Opera eorum merces operu●… quae ●x gratia da●ur, Gerh.  but their works in issue and effect, the fruits and reward of their works, the blessings of God which lye in the promises to works of piety and charity: These follow them to Heaven: Indeed Faith leads the way, that must be our Hatbinger to take up our lodging in the New Jerusalem, that like the star in the East, leads us to Bethleem, where Christ is, but then good works follow after, they are our attendants to the Court and kingdom of Glory.  
Their works follow them to be recorded in Heaven, and rewarded in Heaven.  

●… sth 6.2.  Recorded, as the good service which Mordecai did for the King and kingdom was writ in the Chronicles, and called to remembrance in an acceptable time: as the coats and garments which Dorcas made, 
●… cts 9.39.  were brought forth after her death; so shall the good housewifery of the Saints, the good service they have done for Christ and his Church, be recorded in the Chronicles of Heaven for their everlasting honour; good works are so well pleasing to God, as he will never forget them; Christ will make mention of them at the Day of Judgement. 
●…ath. 25.35.  I was hungry, and ye fed me; thirsty, and ye gave me drink, &c.  
You shall find there the servants of God had kept no record of their acts of charity, they had clean forgotten what they had done for Christ, and for his Members.  

Verse 37.  They answered, When saw we thee an hungered or thirsty? &c. Well, says Christ, if ye have forgotten your good works, I have not, 
●… r. Caryll upon ●… b c 9 v. 15.  I have kept a perfect Register: It is our duty to remember to do good, but let God alone to remember the good we have done, He is not unrighteous to forget our labour of love. Hebr. 6.10.  
Then 2. Their works follow them to be rewarded in Heaven, and with Heaven, yet not for the merit of the works, for if God should mark what is done amiss in our sacrifices, and best performances, they would testify against us. How then? Through the mercy of God he crowns his own graces, 
●… nunerat mu●… a sua, non ●… ita nostra. ●… g ●… m. 6. ult.  not our merits. The wages of sin is Death; but not the wages of righteousness is eternal life, But the Free-grace, gift of God is eternal life.  
Thus far good works are necessary to Salvation, as the way to the kingdom, not as the cause of reigning: We cannot be saved without good works, because our Faith is dead, our Calling is fruitless without holinesse of life; yet we cannot be saved by good works as a meritorious cause.  
1. Because they are not our own.  
2. They are not absolutely good.  
3. They are due to God, and there is no proportion between them and the Reward in Heaven. We are justified by Faith in the Blood of Christ, but good works declare our just fication, and give infallible testimony of the goodness and excellency of our faith.  
Judeth alone cut off Holeferne's head; she went in first, 
Judeth 13.3, 4.  and commanded all her attendants to stand without: but when the dead was done, the whole company came in, and stood about her. So Faith alone( with Judeth) breaks the Ice, enters first, and cuts off Holofernes his head, grapples with, and conquers Satan, apprehends and applies the mercy of God, and the merit of Christ, By Grace ye are saved. 
Ephes. 2.8.  But the good works come in as Faith's attendants, to declare that the dead is done, that the Serpents head is broken, Satan vanqu●shed, and Heaven gate set wide open to entertain Believers. All which is answerable to this passage in the Text. They that die in the Lord are blessed▪ for their works follow them. Faith went before, and these follow after to be recorded and rewarded in Heaven.  
So much by way of Explication and Confirmation: it remains now, that we come to the Use and Application. From this heavenly Fountain we may derive several Streams of divine instruction. As,  
F●rst, If the Saints departed, rest, &c. from hence we may conclude, there is no place of pain or punishment for the righteous in the world to come. This Doctrine quenches the fire of Purgatory: there is no room for that heathenish opinion in this Text.  
The good Thief went immediately from the cross to Paradise, Lazarus immediately from the Rich mans Gate to Abrahams bosom: Blessed are the dead, they rest; they that die in the Lord have no more to suffer, they have nothing to do but to receive their R●ward.  
A double Purgatory we have upon Earth, 
Zach. 13.1. 1 John 1.7.  One in the Blood of Christ, which is the fountain opened to wash away the guilt of sin: Another in affliction, which is a means( through virtue in that Blood) to cleanse us from the pollution of sin: but, 
Dan. 11.35.  for a Purgatory after death, a third place from Heaven, and Hell, is that which neither Moses nor the Prophets, neither Christ, nor his Apostles, ever mentioned: Indeed, the Scripture is clear for a place of torment for the wicked, Tophet is prepared of old. When Lazarus was called to Triumph in Heaven, the Rich man was dragged to Torment in Hell. The Hypocrites have their reward( saith our Saviour) they have their Portion in this life, they have their Heaven here, and therefore are sure of a Hell hereafter: for, as a man lives, so commonly he dies; and as he dies, 
eccles. 11.3.  so certainly he lives in the world to come. As the three falls so it lies, to the North, or to the South, Heaven-wards, or Hell-wards: As Death leaves us, Judgement finds us. And if they onely are blessed which die in the Lord, it must follow( by the rule of contraries) that their condition is fearful who die in their sins, in a state of impenitency and unbelief, without godly sorrow in their hearts for sin, without interest in the blood of Christ by Faith. This arrow wounded Davids heart to the purpose, 
Plus impius quam rebellis ●ffl●xit, &c. Aug.  to consider his son absalon died with all his sins about him, in his rebellion against God, and his Anointed. This driven him into such a strange passion, as it is hard to discover whether his love was more natural, or carnal, or spiritual. Oh my Son Absalom, 
2 Sam● 18.33.  Would God I had died for thee, &c.  
And indeed it is a woeful thing for a man to have his Lamp out when the bridegroom comes, for a man to die unreconciled to God, if we consider that after death there is no hope of reconciliation with God. While there is Life there is Hope; but after Death comes Judgement, after judgement Sentence,& after Sentence execution; no hope of a minutes Reprieve, no parlying with the Judge, or pleading for Mercy. It is then too late to cry, Lord, Lord, open, too late to knock at Heaven gate for mercy; too late to wring the Hands and bewail former sins. Truly the answer will be could and comfortless: Depart from me, I know you not. There was a time when Richard the third of that name, King of England, cried out, A kingdom for a Horse, a kingdom for a Horse: in the same language may a wicked man cry out at the day of Judgement, A kingdom for a good Conscience, a kingdom for a drop of Mercy, for an hour of Repentance and Reconciliation. But alas, then the Tide is past, and the Market is over. This Life is the time of Repentance, this is our working-day for Heaven: now the door of the Ark is open, now Salvation is tendered; behold now is the accepted Time, 
2 Cor. 6.2.  now is the day of Salvation: I but the Morning comes, and also the Night, if ye will inquire: inquire, return, come. 
Isa. 21.12.   
I find two Reasons rendered by D vines for our Saviours silence before Herod. He answered the H gh Priest, 
Luke 23.9.  and he a●swered Pilate, but he would not speak a word to Herod. First, Herod had taken away his voice, and therefore how should he speak? He had beheaded John Baptist, who was the voice of one crying in the wilderness, Prepare ye the way of the Lord. 
Math 3.3.  The second is more substantial, Christ would not speak to Herod, because he would thereby reprove his wilful ignorance, and damnable carelessness: he had lived a great while where Christ abode, where his Oracles and Miracles were known, and yet he had never seen his Person, or heard his Sermons. Now( beloved) if we neglect precious opportunities of Mercy, and seasons of Grace, if we be not acquainted with Christ now he lives in our Coasts, and knocks at our doors, such a dreadful time will come, when Christ will not speak a word to us, not one word of comfort to us in our greatest distress; that voice of wisdom justifies what I say, Th●n shall they call upon me, 
Prov. 1.28.  but I will not answer; they shall seek me early, but shall not find me. Then; When? When your fear cometh as Desolation, 
Verse 27.  and your destruction as a Whirlwind. Well, What's the reason wisdom will not answer? Because I called and ye refused I stretched out my hand and no man regarded. There is no reconciliation. 2. 
Verse 24.  No hope either of Mitigation or redemption, Ease or End: th●re is both Extremity and Eternity of punishment for the Wicked after Death, extremity of Heat, Fire and Brimstone, and Soule-tormenting fire is their Portion, extremity of could( as some think) by gnashi g of Teeth, then all the Viols will be poured out, Wrath▪ and Curse,& Vengeance, and all, without any possib●lity of refreshm●nt; there is no Light in the land of utter Darkn sse, no Ho●y in the roaring Lion, not a drop of Water in Hell to cool a scorched Tongue. 
Luk. 16.24, 25 &c. Verse 26. Immutabile D● decretum, ne quisquam unquam transiret a statu damnato●●m ad statum fidel●s.   
Lastly, Eternity of punishment. There is a great Gulf fixed between Heaven and Hell: he that would come from below cannot: there is an irreversible decree for eternity of joy in Heaven, and torment in Hell: the Fire is unquenchable, the worm is ever gnawing, and never dying, the Destruction perpetual Confusion, the wicked shall be punished with everlasting destruction from the presence of God, 
2 Thes. 1▪ 9.  and from the glory of his Power.  
On consider this, ye that forget God ye that hazard the loss of eternal rest and happiness, for the pleasures of sin, which are but for a season: What will ye do in the day of v●sitation? What will it profit you to gain the whole World and lose your own Soul? What will it profit you to get the Vineyard, and the Vengeance of God with it? To get the Talents and the Leprosi? to have a crown on your head, and a Curse in your heart? To swim in a pleasant Stream of outward glory and prosperity for a Moment, and then to fry in Hell fire for Evermore? This will be the condition of every one that dies in his sin, unreconciled to God: and that is the first use of the point. There is neither Purgatory for the righteous, nor Paradise for the wicked in the world to come.  
The second use is for comfort to all the faithful Servants of God. If the Saints departed rest from their Labours, here is then comfort in the general against all crosses and calamities in the world, and in Particular against the fear of our own death, or the death of friends,  
First, Against the crosses and calamities in the world. This sweetened the bitterness of Moses his affl ction, 
Heb. 11.25, 26.  he este●med the reproach of Christ greater riches than the Treasures of Egypt: Upon what ground? because he had respect to the recomp●●ce of reward: his Eye, and Heart, and Hope was in Heaven, that carried him through all calamities with unspeakab●e cheerefuln●sse.  
This was the cordial which held up the spirits of the faithful Hebrewes, 
Heb. 10.34.  they took joyfully the spoiling of their goods, knowing that in Heaven they had a b●tter, an enduring substance. They were content to exchange Earth for Heaven, to Lose at first, and Win at last, to lose a Counter and win a Crown: they knew Pleasures above are perpetual, 
John 16 22.  Your joy can none take from you; 
Math. 6.20.  Riches above are unplunderable riches, There no Thief can break through and steal.  
Yea farther, This was our blessed Saviours encouragement in his Agony, in all his heart-breaking afflictions, namely, the Rest in Heaven, the glorious crown to be Received: He endured the cross, and despised the shane. Why? Because of the joy that was set before him: He looked upon the Pr●ze, 
Heb. 12.1.  and therefore ran his Race with Patience, though he sweat drops of Blood before he came to the end. What encourageth the weather b●aten mariner, but his hope of a safe Harbour and Haven, after all the dangerous storms and Tempests? What encourageth the Traveller that hath ill Weather above his Head, and ill Way under his Feet, but the Meditation of his comfortable Rest at Home, his good F●re, and warm Lodging at night? What encouraged Jacob to bear that hard Apprentish●p under Laban for seven yeares, and seven yeares more, but hopes of enjoying Rachel? He endured the H●at of the day, and the Frost of the night, because he knew his Rachel would make amends for all; 
Gen. 29.20.  he loved her,& therefore the Time seemed to be but short. The same encouragements may all Christians have in the midst of their Afflictions; they may have a rough Tide and a dangerous Voyage, but there is a safe Harbour and Haven of Rest: they may have ill Weather, and ill way in their Journey, but their Home is Heaven, and there is a warm and welcome Lodging provided by their blessed Ha●binger, Christ Jesus: 
John 14.2.  I go to prepare a place for you.  
They may meet with many Labans upon earth, hard Apprentish ps in this world, yet their comfort is, there is a Rachel to receive, Chr●st and his kingdom to enjoy, Peace, and Glory, and Rest to possess for ever in Heaven, and this will make amends for all.  
There is an overflowing Fountain of comfort in that passage of the Apostle, 
Rom. 8.18,  and it springs from the same ground with this in my Text. I reckon, that the Sufferings of this present time, are not worthy to be compared with the glory that shall be revealed hereafter.  
I reckon, I have cast up the account, 
{αβγδ}  and considered seriously of the matter, summed up all the Sufferings that can be endured or imagined, temporal and spiritual, and I find they come infinitely far short of that rest and recompense of the Saints in Heaven. I have put all the miseries of this life in the balance, and behold they are nothing no that exceeding weight of glory which shall be revealed in Heaven, they are not worthy to be compared( to be name the same day) with those incomparable and unconceivable comforts laid up for the righteous in the kingdom of Glory.  
2. And more particularly, the Text speaks comfort against the fear of Death, our own death: there is naturally in man an unwillngnesse to die, and a fear of death: we would linger in Sodom, and live still in Babylon, though in a state of Bondage; Grace is ever willing. but Nature is ever fearful to die: Death is terriblest of all terrible things, according to the Philosopher▪ and the King of Terrors, 
Job 18.14.  as Job expresseth it; and therefore the best of Gods Servants, Jeremiah, and David▪ and Peter, and Christ himself, as man, declares an unwillingness to die, at least a great sadness of spirit upon the approaches of death. A word of comfort will be very seasonable in this particular, which I would commend to you under these two notions.  
1. Death cannot be an enemy to harm.  
2. Death must be a Friend to help Believers, it cannot be an En●my. So far that Promise reaches in the Gospel, Nothing shall by any means hurt you. 
Luke 10.19.  Dogs that have no teeth may Bark, but cannot Bite; and Serp●nts that have no stings may Hiss, but cannot Hurt; and Enemies that have no weapons may Rage and Threaten, but cannot Wound and Destroy: So( beloved) Death once had the teeth of a Blood-hound, but Christ hath broken them all to pieces; Death once had the Sting of a Serpent, but it is lost in the Side of Christ, in the Wounds of his heart; Death once had a Weapon to destroy, but Christ hath disarmed it: and what infinite comfort is this to Believers, to see Christ ride in Triumph, to see the captain of their Salvation bring in Death as a Prisoner, and captived Enemy, saying and singing with the Prophet, 
Isa. 25.8.  Death is swallowed up in Victory: and with the Apostle, O Death, where is thy Sting? O Grave, where is thy Victory? 
Cor. 15.55, 56.  The sting of Death is sin, and the strength of sin is the Law: But thanks be to God▪ who hath given us Victory through Christ our Lord.  
2. Death must be a friend to help us to help us to our Rest in Heaven. Blessed are the dead, they rest, &c. Death( like Lot's Angels) plucks us out of the Sodom of sin and misery, and placeth us in Zoar, a city of rest, tranquillity: like Peters Angel, it shakes off the chain of mortality, and opens the Iron gate, the gate of pearl into the New Jerusalem: like Lazarus his Angel, it conducts the soul from Earth to Abrahams bosom, from this Vale of tears to the kingdom of Glory. Moreover, as Death helps us to our Rest, so it is our R●st: Why should we fear it?  
The Scripture terms it but a taking away of the soul to Peace, a gathering to our People, a sweet sleep of the Body. 
John 11.11. Acts 7, 60.  Our friend Laz●rus sleepeth, and the patriarches are fallen asleep, S. Stephen fell asleep: our burying places are but dormitories, sleepi●g places. The righteous is taken away from the Evil to come: 
Esay 57.1, 2.  And he shall enter into peace, they shall rest in their beds. Such a blessed Rest have the righteous in Death; as our Saviour wept, because his friend Lazarus was to be deprived of it: it is both the Observation of an ancient Father, and the Resolution of an ancient Council, concerning Christs weeping over Lazarus, 
S. Jerome Test Tolot. council.  John 11.35. Deluit Lazarum, non dormientem, said resurgentem. Christ did not weep because Lazarus was dead, and taken out of the world, but because he was to return from the Grave into a troublesone world after he was gone to his R●st.  
It may be for the same reason, 
Fuisse quidam qui ortus hominum lugerent, ob●tusque celebrarent, &c. Ambr. de fi● resur.  the Thracians of old used to lament at the Birth of their children, but rejoice at their funeral.  
Thus much we may learn from their practise( though we do not commend it) that we have some cause to mourn when children are born; because they are born to sin, and brought forth in iniquity; and because they are cast into a troublesone Sea of m●sery, which they themselves are in part sensible of, and therefore weep at their coming in.  
Yet have we this occasion of r●joycing, even in the death and funeral of our Friends, because they are past all the waves of Misery, and arrived at the haven of heavenly Rest and Felicity. This brings me to the third and last stream of comfort, against the death& departure of Friends. The time will come that we must part with our Isaacs, our Benjamines, nearest Friends, and dearest Comforts. Then remember my Text: If they die in the Lord, take no care for them, they are blessed, they are at their rest. Praemisimus, non amisimus, They are not lost, but laid up in heaven: when the Lord returned in mercy to Job, and was pleased to set him up the second time, we find that he doubled all his outward comforts, he gave him as many more Camels and Sheep, and Oxen, as he had before; but he restored onely the same number of children to him; as will appear by comparing the first, and last Chapters of Job together, he gave him seven sons, and three daughters. And the reason is rendered by St. August, because his Sheep and Oxen were utterly consumed, but his children were in the hand of God; they were at rest, though they suffered a sudden and violent death.  
But some will say, how shall we live when friends leave us, and Comforts fail us; As Amaziah said of the Talents, What shall I do for the hundred Talents? 
2 Chron. 25 9.  I answer; though friends die, yet the Redeemer lives; if comforts fail, rest upon Providence, rely upon the all-sufficiency of God, the sure mercies of David; then put your bonds in Su●t, the promises of the gospel, which are all, yea and Amen. That Promise in Math. 6.33. and that especially, Hebr. 13.5. He hath said, I will never leave thee nor forsake thee.  

●sal. 37.25. ●xperto creden●m est.  Then remember Davids experience, I have been young, and now am old, yet I never saw the righteous forsaken. David had observed much in his time, but this he could never observe, that the righteous man was ever forsaken in affliction. mind the place well, he doth not say, I never saw the righteous in affliction; but I never saw the righteous forsaken in affliction, in Poverty, in Disgrace, in Banishment, Imprisonment, &c. God hath supplies and supports for his people in distress; when temporal comforts are abated, spiritual joys abound; as our Saviour said of his meat, so may we say of the Comforts of the godly, they have Comforts which the world knows not of, and Comforts which the world cannot deprive them of. The testimony of a good Conscience, the L●ght of Gods countenance, the love of Christ, and the comforts of the Spirit; these, like the three at Meribah, sweeten the bitter waters of all worldly Tribulations.  
But some will say, Shall we meet with our friends again departed in the faith? Yes, without peradventure, if we walk in ways of obedience to the end. It was Davids comfort upon the death of his Child. 
2 Sam. 12.21.  While the child was living he fasted and wept, and lay upon the ground; but when it was dead, he arose and anointed himself, and ate bread: His reason is very strong and convincing.  
1. An impossibility of recovery, He shall not come to me.  
2. An assured hope of meeting again in Heaven, But I shall go to him: He shall not come to me, that would be for his loss, to part with his Rest in heaven, for a restless condition on Earth; but I shall go to him, I have not lost him for ever, we shall meet again as comfortably as Jacob and Joseph met in Egypt; meet again in Heaven and never part. Now you know it never troubles us to see the Sun set, because we know it will rise again in the morning; it never troubles us to part with a friend wh n he goes to bed, because we hope to s●e him again in the morning. Beloved, the death of a Friend is but like the setting of the Sun, or the uncloathing of a man when h● goes to bed, there will be a glorious appearing in the morning of the Resurrection, 
1 Thes. 4.13.  and therefore S. Paul condemns immoderate sorrow for the dead, I would not have you sorry, as those that have no hope: Nature will be sorrowful, but let Grace moderate the sorrow, and keep it within the bounds of hope; and the ground of hope is set down, If ye believe that Jesus died, 
Verse 14.  and is risen again, even so also them that sleep in Jesus, will God bring with him.  
I come now to the third and last use of Exhortation, to persuade us all to make preparation for death; it is nothing to know the Reward in Heaven, except we do the work on Earth; nothing to wish to die the death of the righteous, except we endeavour to live the life of the righteous; therefore, that we may be blessed in life and death, that we may live to the Lord, and die in the Lord, give me leave to commend something to your consideration, and something to your care and conscionable practise. To your consideration: 

1. The certainty of Death.  
2. Uncertainty of the time of Death.    
The certainty of Death from Gods doom, Dust thou art &c. 
Gen. 3.19.  Dust thou art; 
Gen. 3.19.  there is materia prima, the matter of which man was Composed; and Unto dust thou shalt return: Resolutio in materiam primam, a resolution into the first matter again.  

2 Sam● 14, 15. Heb. 9 27.  Indeed there is a necessity for death, since the fall of man, yet not such a necessity as hath no Law; for there is plain Statute for it; Statutum est, &c. It is appointed to all men once to die.  
Here I must make answer to a double question: 

1. Whether the Law of mortality be natural:  
2. Whether it be universal or not.    
To the former, I answer negatively; man was not made mortal, but made himself immortal by his sin. Pelagius his Error hath been condemned by Councells, and therefore I need not stand to confute it, That man died naturae necessitate, non peccati merito, by a necessity of Nature, not by a penalty for Sin. This Doctrine would bring the wisdom of God in question, prescribing a Law of mortality, after he had created man mortal.  
2. It would bring the justice of God in question, to punish with death where no offence is committed. Every penalty is for some iniquity: 
Omnis poena est propter aliquam culpam. Aquin.  This is therefore the conclusion of all Orthodox Divines, Non expoliandus Corpore, said supervestiendus immortalite. There had been no separation of the body from the soul by death, had there not been a separation of the soul from God by sin: a possibility to die, is from Nature, a necessity to die is from sin, and an impossibility to die is from Grace, The Wages of Sin is Death. Rom. 6. ult.  
To the second question, I answer affirmatively. The Law of Mortality is universal. Though the Scripture mentions some that have not died, as Enoch and Elias: their translation may teach us, that God may make an exception to a general rul●, he can and will dispense with that Law, whereof himself is the sole and mediate Author, as he did with the moral law, in some cases with the sixth commandement, Thou shalt not kill, when he commanded Abraham to sacrifice his Son: and with the eighth Commandement, Thou shalt not steal, when he commanded the Israelites to spoil the Egyptians. God is free, and an independent Agent; he doth not bind himself, when he binds his people; his Prerogative is above the Law, his Mercy is over all his Works: As the Judge may pass Sentence and yet reprieve the Malefactor, so God may condemn the race and generation of mankind to be liable to death, and yet may sand his royal Dispensation, his gracious pardon for any one in particular. Who can say unto him, What dost thou?  
2. Though the Scripture mention some that shall not die, as they that shall be found alive at the coming of Christ to Judgement. St. Paul tells us in plain terms, we shall not all sleep, 
1 Cor. 15.51.  but we shall be changed: The meaning is, they shall not so sleep, as to continue in the state of the dead, but be changed in a moment, in the twinkling of an eye; yet such a change, as they shall have a dissolution, and in the same moment, a redintegration, 
Dr. Donne, in Psal. 68.20.  a real Death, and a real resurrection, though no sleeping in the Grave of Corruption.  
Well then, Let this consideration of certainty of death, sink into your hearts, and take deep impression, and work your spirits to a holy and heavenly frame. Plato once complained of the Argentines, These men live( says he) as if they should never die. Truly many Christians live so vainly, and wantonly, and wickedly, as if they should never die, or be called to account, as if Death were but a scarecrow, or bugbear, a painted Hell.  
You see one Generation passing, and another Generation coming, one Friend and Neighbour drops into the Grave after another, and when your turn shall be you know not: This you may be assured of, Death will come certainly, and it may be speedily, it may be suddenly, What man is he that liveth and shall not see Death? Psal. 89.48.  
Then again, consider the uncertainty of the time of death: The rich man promised himself a certainty, sung a R●quiem to his soul, as if God had sealed him a Lease of his life for many yeares, soul take thine ease, thou hast goods laid up for many years. 
Luke 12.  Oh( saith our Saviour) How this man fools himself, he promiseth many years, when he cannot assure himself of one moment: This night shall thy soul be required of thee: You know not what hour the Judge will come: You know not what o●e day may bring forth: Many have gone well into the fi ld, and have been brought home in the Been; Many have gone well to bed, and wakened in the pangs of Death; Many make but a step from the Credle to the Grave. Like that creature, Ephemera, which lives but eight hours. Many die in their full strength, when their bones are full of Marrow, and their breasts full of Milk: I know it is the practise of the world to procrastinate Repentance, to defer Preparation for death to the very last of all. press this duty, and many will answer with Faelix, 
Acts 24.25.  We will hear of this at a convenient season, We will think upon Death and Judgement at our leisure: Or with the Jews, 
Hag 1.2.  The Time is not yet come: You tell us of praying& repenting, and pleading for mercy; but the time is not yet come, we must p●ease our fancies, and pamper our lusts first, partake of the jolli●ies and jocundities of the world first, we must have the Prod galls spending time, before his repenting-time, we must have Davids Pleasure, and Davids Penance, we must have a little more Sleep, a little more Slumber, we will think upon Repentance afterward. 
Ezek. 18.21.  God is merciful, and At what time soever a Sinner repents, he will put all his wickedness out of his remembrance. Oh but consider, you run upon a desperate hazard all this while: Life is uncertain, God may cut you off in the midst of your sins, and then what will become of your souls? It was a notable answer the widow Woman gave to Trajan the Emperour: She comes to him, and demands justice upon him that had slain her Son: Well, says the Emperour, I am now upon my march, and when I come again, thou shalt have justice. Oh but, replied the woman, What if my Lord never ●ome again? So there are many put off Repentance, and preparation for D●ath from youth to middle-age, from middle-age to old age: Why, what if old age never come? Or, what if it do come? Have you any assurance of the means of grace, or a blessing upon the means? God indeed hath promised pardon to the Penitent; but where hath he promised repentance to the Peccant? Repentance is the gift of God as well as forgiveness, and truly there is no certainty of it, it is promised but with a peradventure, if God peradventure, will give them repentance. God gave one Sinner repentance at the hour of death( the good Thief on the across) lest any should despair; 
2 Tim. 2.25.  yet but one in all the scripture, lest any should presume, as S: Aug. excellently. So much as to your consideration.  
2. And lastly,( and so I shall draw to a conclusion) as to your care, and conscionable practise; I beseech you embrace and improve these few directions, in order to a pious Life, and a peaceable Death.  
First, if you would live to the Lord, and die in the Lord, labour for exemplary purity of life; Not every one that saith, 
Mat. 7.21.  Lord, Lord, shall enter into the kingdom, but he that doth the will of the Father. 'tis not holinesse in Profession, but holinesse in Conversation, practical holinesse, that must carry it out at the day of Judgement. Blessed are the pure in heart, 
Mat. 5.8.  they shall see God, and blessed are they that do the Commandements, they shall enter into the City. They are entitled to Heav●n, 
Rev. 22.14.  they are qualified for Heaven, they must be pure Virgins that follow the Lamb, they must be clothed in white linen, and have robes washed in the blood of the Lamb; Solomon had two Altars, one to sacrifice Beasts on, another to burn Incense on, to teach us to go to the outward Altar: first, sacrifice our Beasts, mortify our Corruptions, walk before God in Holinesse and righteousness of life, and then go to the inner Altar, to offer up our Incense of everlasting praise to God in Heaven.  
Beloved, holinesse of life is the end of your Redemption, and the ornament of your Profession, and the way to eternal Salvation: be not deceived, 
1 Cor. 6.9.  No unrighteous person shall enter into the kingdom of God. Where there is no Purity, there will be no Peace, no Grace, no Glory, no Holinesse, no happiness; mark that of David, He that ordereth his Conversation right, 
Psal. 50.23.  to him will I show the Salvation of God. He that orders his Conversation right, that is, by a right rule, the Word of God in a right manner, as becomes the gospel of Christ, and to a right end, the advancement of Gods glory in works of Piety and Charity; To him will I show Salvation, he shall die in the Lord, and rest from all his labours.  
Secondly, If you would live to the Lord, and die in the Lord, g●ve the world a bill of Divorcement, otherwise it w ll clip your Wings, and clog your Souls, and hinder your pursuit of Heaven; there is nothing in all the world that is worthy of your affections, nothing but what is transitory, and unsatisfactory, and therefore look on it and pass away.  
Gregory Nazianzen, 
Ozyza,  speaks of a Land which had abundance of curious Flowers in it, but no corn for Bread to satisfy the peoples hunger; the world is very like that Land, here are many Flowers, which may please our Sences and our fantasies, but here is no corn for Bread, no substantial satisfying comforts; therefore the Prophet chides, 
●say 55.2.  Why do you lay out your Money for that which is not Bread, and labour for that which satisfies not? a man may drink of Jacob's well, but that water will not quench his thirst, he may feed upon husks of worldly v●nities, but they will not fill his belly. The Blessed Trinity onely can fill the Triangular heart of man, my Grace is sufficient, there is ● sufficiency in Grace and Glory, but not in Wealth and Honour; Heavens joys are filling joys, 
●… sal. 17.15.  When I awake I shall be satisfied, and therefore do not prise the Fl●sh-pots, a●d ●he Cucombers of Egypt above the milk and Honey of Canaan; the rivers of Damascus, above the streams of Jordan; the pleasures of Mortality, above the treasures of Eternity; but place your Affections upon right Objects, upon things above, and not on things below. As Death should be the Subject of your Meditation, so Heaven the Center of your Affections. Richard the fi●st, sometimes King of England, gave charge that his bowels should be butted at Charron, 
●… eds Chron.  but his heart at rouen, the faithful City, the City of his love: Truly the world deserves but our wast parts, we may bury our bowels in the Earth, but our hearts should be laid up in Heaven, the Royal City, the new Jerusalem, there our Treasure is, there should our hearts be also; our best comforts are in Heaven, 
●… l. 3.20. {αβγδ}.  and our best friends are in Heaven, and therefore should our Conversation be in Heaven, our traffic and Commerce in Heaven, this was the ground of the Apostles earnest wish for dissolution, 
〈…〉. 1.23. {αβγδ}.  I desire to be loosed, to be with Christ, &c. it is a Metaphor from mariners, that are winde-bound in a foreign country, I desire to lose Anchor, I stay but for a wind that may wast me over into the Isle of Mercy, that I may be with Christ, enjoy the beatificiall Vision, see my Saviour and live for ever with him that loved me, and loved me so dearly, as to  shed his blood for my Redemption.  
Thirdly, Be provident for Eternity, you are Tenants at will, provide for your flitting, 
〈…〉 10.4.  act the parts of the wise Steward in the gospel, to make sure of another house, before you be put out of this.  
Most men have a forecast for the world, to provide fuel and Fodder in Summer, Oh that we could learn this piece of spiritual Husbandry, to forecast for Heaven, for the good of the soul, the one thing needful. Oh that we could in Health, lay up thoughts for sickness, in the Summer of Prosperity, provide for a Winter of Adversity; that we could in plentiful years, lay in a stock of Grace, against a spending time of sickness, Distraction, Death and Judgement. Damascene writes of a country, where the people used to choose their King commonly out of the meanest sort of the People, and upon any dislike would depose him, and banish him into an iceland, where he was to be famished to death. One wise King sent before him great store of Money and Provision into the iceland, so that when his time of banishment came, he was received with exceeding great joy and Triumph. Now the time is coming when we must be deposed from all worldly Honour, banished by Death, without any Provision with us. Naked we came, 
Job. 1.21.  and naked we must return, it will therefore be wisdom in us to foresee the danger, and provide for the storm, to sand something before us to Heaven, to sand our Prayers and tears, our Faith and Obedience, to sand a good Conscience before, and then after banishment from Earth, we shall find comfortable and plentiful entertainment in Heaven. 4. And lastly( so I conclude.)  
Pray for Patience, and Perseverance to the end, how many with Demas forsake Christ, and embrace this present world? 
2 Tim. 4.1  how many faint and tyre in the race to Salvation, before they come at the mark of Glory? like the Israelites, they come to Kadesh barnea, but come not to Canaan. Whereas indeed the motion of piety should be velocior in fine, quickest in the end; we should not content ourselves with Moses, to look into Canaan, by an outward Profession, but with Joshuah, enter cannon by practise, and perseverance in a holy Conversation. Some Philosophers conceived the soul grew more and more Divine towards the time of its parting from the Body, it should indeed be the Christians prayer and care to grow in grace as he grows in years, to bring up the best wine at last, to mend his place in his journey, and hold out to the end, like the two milk Kine, which left their Calves behind them, and went still forward, till they came at Bethshemesh, 
Sam. 6.12.  that so his latter end may be better than his beginning, and the day of his Death be better than the day of his Birth.  

●… emin. ex ●… ristot.  Some report of the Mole, that though she is blind all her life, yet she seems to open her eyes when she is ready to die; I fear many of us are blind in soul for many yeares, we do not remember our Creator in the dayes of our youth, we do not present God with the fat of the Sacrifice, and the first fruits of our yeares, yet however when we came near the borders of Death, let us open the eyes of our souls, and look up to our Redeemer Christ Jesus, that we may sing old Simeons Swan-like Song with cheerfulness; Lord let thy Servant depart in Peace, for mine eyes have seen thy Salvation, that so after a troublesone Life, we may have a peaceable Death, and after Death a glorious reward of everlasting rest in Heaven, according to this, voicc from Heaven in the Text. Blessed are the dead which die in the Lord, for they rest from their labours, and their works follow them.  

Commemoratio funebris in Memoriam ANNae TIRWHYTT.  
I Have now done with the Text, and now come to address myself unto that sad occasion, which hath given my present D scourse this Mourning svit. The occasion of our present meeting is to solemn●ze the funeral of this deceased Gentlewoman, Mrs. Anne Tyrwhytt, to do our last office to her body, by affording it the benefit of a Christian and comely burial.  
Concerning whom, I might upon very good and warrantable grounds, enlarge my Discou●se in the description of the blessedness, both of her Life and Death, but as the O●ator said Quid opus est verbis? What need is there of words, when her d●eds are so manifest? What need I light the Candle of verbal Commendations, when the light of her religious life shines so clearly before your eyes, as you cannot but magnify her virtues, and by that means glorify your Father which is in Heaven? S. Origen tells us, our Saviour refused to answer his accusers in the Gosp●ll, because his works did so palpably, and powerfully confute them: well might I be silent, and forbear funeral Commendations at this present, when she being dead yet speaketh; when the exemplary Piety of her life is so famously known to all the world about her. Yet in regard the Commemoration of her godly Life, and the preservation of her virtues( the true relics of the Saints) for the view of Posterity cannot choose but be a work acceptable to God, and profitable to ourselves; acceptable to God, who in her famed is chiefly hon●ured, as the sole Author of every good and perfect gift: so Nazianzen spake once of Holy Athanasius, by praising Athanasius I p●aise virtue itself; and again, by praising virtue, I give glory to the God of virtue, by whose grace alone, Man is made virtuous; and then a work profitable to ourselves, because commonly we learn more by Patterns, than Precepts. The Histories of Good mens lives, are our most choice and compendious instructions, and teach us more in one exemplary line, than Precepts do in whole Volumes. Upon these grounds I desire to build my following Discourse, wherein my endeavour shall be to acquaint; or rather remind you of many memorable passages, worthy both of your Observation, and Imitation, in this religigious Gentlewoman.  
Now my Text being a Text of blessedness, we shall consider the blessedness of her Life, and the blessedness of her Death, for the blessedness of her Life, we may look upon her under a double Notion; 1. As she stood in relation to God. 2. In relation to the world.  
1. As she stood in relation to God, and here we may take notice of the Graces she practised, and the Duties she performed. First, the Graces she practised, and of them I might say as Leah of Gad, Behold a Troop: I could present you with a golden chain, of supernatural virtues, which she ware to her dying day, and hour.  
The first ●inke in this golden chain is her Faith, which was orthodox and Operative. orthodox, she lived and dyed in the bosoms of the Church, in the True Protestant Faith wherein she was bread and born. Neither Worshipping the Image of Baal, nor failing down to the golden Calves set up in Dan, and Bethel; neither leaning to Popery on the one hand, nor list●ing after novelties on the other, but kept the good old way in the middle; so steering her course by the compass of Scripture, she sailed safely between two Rocks to the Haven of her rest. She walked in the Furnace of the Churches trial,( like the noble Jews at Babylon) without singei●g her Garments, 
Dan. 3.27.  and came forth at last without any smell of fire, the least smell of Faction or Superstition upon her.  
2. Her Faith was operative, manifested in, and attended with a glorious Train of works of Obedience and righteousness. She was a burning and a shining lamp, a real, not a verbal professor. She wore her spiritual Garments in the old f●sh●on, in Aarons fashion with Bells and pomegranates. Exo. 28 33. Bells, as the sound of an orthodox Faith in her profession, and Pomegranates, as a sweet perfume of godliness in her practise and Conversation. Christ was the foundation ston in the fabric of her Faith, and works of Piety, and Charity, the superstructure, the Top-stones in the Temple of the holy Ghost within her.  
2. A second link in this golden chain, is her Patience, it pleased the Lord to bring her to the crown by the cross, to bring her to Canaan through the wilderness of afflictions and molestations in ●he world: But who ever heard her complain against the Lord in the wilderness, or tempt the Holy one, by murmuring as the Israelites did? who ever knew her either captivated by her Passion within, or extremely cast down by any loss or cross without? She wrestled with many difficulties, and calamities but came off from all with a conquering Patience. 
Fortior est, qui se, quà● qui fortissima, vincit Maenia.  This( according to the Philosophers) is the better part of true fortitude, which consists in su●prizing the Rebellious perturbations of grief and anger in the mind, ●t is the height of true valour to overcome ourselves, we have Solomons Opinion to back the Philosophers and Poets, He that ruleth his Spirit, 
Prov. 16.32.  is better than he that taketh the City.  
This Grace was not onely manifest in her life, but continued in her sickness, to death itself: In all her extremity she had recourse to our Saviours pattern and practise, saying, as he in his Agony, Not My will, but Thy will be done; an evident testimony, that she was well pleased with the chastening of the Lord, submitting cheerfully to his Will and wisdom in all her distress. T●us she was faithful in doing, and suffering also, unto death, and therefore we may be confident Christ hath enriched her with a Crown of Life. 
Rev. 2.10.   
In the third place, her Humility was remarkable. This was another Diamond in the crown of her praise, another Flower which flourish d in the garden of her heart. Pride, that i●sinuating Serpent, could find no harbour in the Paradise of her Breast. Temptations she might have from worldly respects, as David had from the multitude of his people.  
Hezekiah from the richness of his treasure; so she, from the noble famed of her worthy Ancestors being descended from one of the best Families in Nottingham-shire, and matched into one of the best Families in Lincoln shire; yet far she was from being puffed up with a vain glorious conceit of her self in respect of these outward considerations, but ever had regard to her spiritual privileges, the ornament of the inward Man, to be clothed with a Garment of Meekness, and graced with knots and ribbons of Humility( as some render that word in 1 Pet. 5.5. in this also) following the footsteps, and writing after the copy of our Saviour, 
Math. 11.29.  Learn of me, for I am lowly and meek, and ye shall find rest to your souls.  
The fourth link in the golden chain, is her Sincerity, and uprightness of heart; as she was without gaule of Envy, so without guile of hypocrisy. Sincere, sine cerâ, all Honey, without any Wax; all Gold, without any Dross, or counterfeit metal; any superficial Varnish of D●ssimulation in her words or action: Her Practise was answerable to her profession, and her life agreeable to her Faith: indeed her Body always carried a sweet presence, yet her Beauty lay within, like the Queens Daughter, she was all glorious within; her in-side was the best side, her inward clothing was of wrought Gold, and that is it which is most acceptable in the sight of God; 
1 Sam. 16.7.  he looks at the heart, his eyes of ●bservation and affection, are upon the Nathanaels, Israel●tes, indeed, in whom is no gu●le.  
This was a ground of infinite comfort to her spirit, in the time of her sickness, as it was to Hezekiah, when a message of Death was sent him, 
Isa. 38 1.3  Remember Lord, how I have walked before thee in truth, and with a perfect heart: and to Samuel, when he made his last appeal, 
1 Sam. 12.3.  Whose Ox have I taken? &c. The same m ght she make to all the world, Whose Ox have I taken? &c. Whom have I defrauded or oppressed, or impoverished? Witness against me before the Lord, &c.  
I could gather many more F●owers to make up the Garland of her praise, but the time prevents me, and therefore I conclude this, with Solomons commendation of the good housewife, Many Daughters have done virtuously, 
Prov. 31.  but thou excellest them all. Thus I have done with the golden chain of her Graces, onely let me entreat you to wear it for her sake, for your own sake, for Christs sake, that it may go well with you, both in life and death, that you( with her) may live desired, and the lamented, having the prayers of men in your life, and the praises of men when you are dead and gone.  
The next particular concerns the Duty she performed. To name but two, Hearing and Praying.  
Hearing, you are witnesses of her constant waiting at wisdoms gate, and daily attending at the Posts of these Doors, how she wore the Threshold of this Temple with her diligent feet, how she longed, with David, to dwell in the house of the Lord all the dayes of her life, and how sometimes she would hazard the health of her Body, rather than neglect the welfare of her Sou●e. And lastly, when by indisposition of health she could not feast with God in his public Ordinances; how careful she was to make use of that Provision which God had sent her at home, by hearing divine instructions, red to her by those that were about her.  
2. For Praying it was her daily sacrifice, and hourly employment. That passage in the Gospel hath often put me in mind of her: there we find a prophetess of the same name, 
Luke 2.36, 37.  Anna, in the same condition, a widow, much what of the same age, Fourscore and four yeares, and of the same devotion; she departed not from the Temple, but served God by fasting and prayer, night and day. It is well known what a great part of the day this religious Gentlewoman spent in private devotions, during the time of her health; and in her sickness, it was her continual exercise to call upon God for pardoning, and preserving mercies, which she cheerfully performed( while she was able) with the outward expression of the voice, and when the natural strength of the body decayed, she was st●ll ready to present the Lord with the sacrifice of her heart, as appeared by the frequent lifting up of her hands and eyes towards Heaven. In a word, she delighted to sing Hosannaes by prayer on earth,& therefore God hath taken her to sing Allelujahs of praise in Heaven.  
So much for the first particular, as she stood in relation to God.  
2. The blessedness of her life is considerable, as she stood in relation to the World. Here indeed I might multiply particulars, and begin with her Piety( as Civilians call it) to her children, being religiously careful to promote their interest, both in reference to this world, and that which is to come. Although, through some across acts of Providence, she was disappointed in her hopes of settling such fortunes upon them as m●ght be expected from such a considerable estate; yet was it her comfort, that she left them a present competency, with hopes of speedy improvement, by the recovery of those debts which she had with much charge and trouble, long contended for; specially her hope was, God had estated her children in Grace given them a portion of spiritual comforts, and therefore would deny them so much of the world, as should make most for his own glory, and their everlasting happiness, according to our Saviours Promise, Math. 6.23.  
In the next place, we might consider her Hospitality to strangers. Famous she was for good House-keeping, for a free, and generous, and bountiful Entertainment. She was so much given to Hospitality, as she made her own House a hospital: thither came the Lame, and the blind, and the Diseased, and that without money, or money-worth, for the cure and recovery. She was indeed, Eyes to theb wind, and Feet to the lame: She was a Mother to the poor, and the cause she knew not she preached out, 
Job 29.15, 16.  as that holy Man speaks of himself. This brings in her Charity to the poor: S Paul sets down two characters of the widow indeed, both remarkable in her, To lodge Strangers, and to relieve the Afflicted▪ 1 Tim. 5.10. How many widows have been sustained by her liberality, how many Fatherless children have eaten bread at her door, in her House, at her Table, I need not tell you, but appeal to your own experince. She heard the cry of the fatherless, and made the widows heart to sing for joy, Job. 29 12, 13.  

Psal. 112.9.  K. James's father was called the poor mans King, She might be called the poor mans widow, she dispersed abroad, and gave to the poor, 
Eccles. 11.1, 2. Luke 12.24.  she gave a portion to Seven, and also to Eight, she cast her Bread upon the Waters, and, like the wise Steward in the Gospel, provided portions for the poor in due season.  
What need I mention her veracity, her real and true affection to her Friends, her affability and bounty to her Servants and Tenants; her respect and reverence to the clergy, acting Martha's part, as well as Marie's; not onely feasting her soul upon Christ in his Doctrine, but also feasting Christ in his Members, and Messengers, with a bountiful Hand, and a cheerful Heart.  
Put all these together, and you will conclude her death to be a great and general loss; not my loss, or yours, but the Countrey's, the kingdoms, the Churches loss, in which every one of us beareth so great a share, as our Hearts, and Eyes, and Tongues, may well want Sighs, and tears, and Words to express our Grief. All our hope is of another phoenix, that as one Star sets, another will rise, that they which come after her, will inherit her virtues with her Lands, that so Camringham may still be famous for the practise and Patronage of virtue and Religion, for eminent works of Piety and Charity, though she be dead and gone.  
Thus you have seen the coats and garments which our Dorcas made, when she was alive: The blessedness of her life. But a word or two concerning the blessedness of her death, and I shall conclude.  
There are many of the Saints in the Scripture remarkably blessed in their deaths: I may fitly compare this Gentlewoman to three, especially of that noble Generation, Abraham, Moses, and Paul. Abraham died blessedly, He di●d in a good old age, 
Gen. 25.8. Prov. 16.31.  an old man, and full of dayes: But is there any blessedness in that? Yes, says the Wise man, Gray hairs are a crown of honour, when they are found in a way of righteousness: and we know it was a curse pronounced against old Eli, That there should not be an old Man left in his house. 1 Sam. 2.31. Thus our deceased Sister here died, with credit and comfort in a good old age, an old Woman, and full of dayes, an old Christian, an old D●sciple, as as well an old Woman: she was full of Daies, and full of Grace, full of Faith and good Works, full of the fruits of Righteousness, which made her to be a venerable spectacle, beautiful, infinitely above all the comeliness of youth. She did much good upon Earth, and therefore God called her late to Heaven. She died the death of Abraham.  
2. She died the death of Moses: He died leisurely, God gave him notice of his journey before-hand, for his better preparation, Go up to the Mount and die: So departed she from the world, not before she expected death, not before she provided for death: God was pleased in mercy to give her warning, before she flitted, to ring her Passing-bell in her soul many daies before she died; and whereas many are flattered with hopes of life, till the very hour of death; yet she was upon a meditation of death from the first beginning of her sickness: Death was not sudden to her, either in respect of expectation, or preparation; she had her Wedding-garment on, and her Lamp trimmed with Faith and a good Conscience; she was ready for Death, and ripe for Eternity: behold she is coming to the Grave, and she comes as a Shock of corn from the field in due season. 
〈…〉 5.26.   
3. And lastly she died the death of Paul, not as Paul by a violent Hand, but as Paul with a willing Heart: I desire( says he) to be dissolved, and to be with Christ: so she was a voluntiere in death; 
●… il. 1.23.  Death was welcome to her, because the World was a burden to her. In a word; she was sensible of the labour of sin and sorrow upon Earth, and therefore earnestly desired her rest in Heaven; which rest( I doubt not) but she hath obtained to her endless joy and comfort: She lived constionably, died Comfortably, and now reigns Gloriously. We may be confident, God hath( in her) a Servant less on Earth, and a Saint more in Heaven. And here we leave her, and return to ourselves:  
Beseeching Almighty God, that he would give us grace to follow the precious example of her blessed life, that we may make it our work and business to live well, and die well; to live to the Lord in Holinesse here, that we may live with the Lord in happiness hereafter: Which mercy he vouchsafeth us, who hath dearly bought us, Jesus Christ the righteous, To whom, with the Father, and the Holy Spirit, we ascribe all Honour, Glory, and Dominion, now, and for evermore. Amen.   
Soli Deo, Laus omnis.