THE two several readings of this Text, in our English Bi­bles, and in the Common Service of our Church for the burial of the dead; though different in words, yet are the same in sense; for let the particle [...] be spoken ei­ther in Composition or Disjunction; place it either at the beginning or end of the proposition, to which it most emphatically belongs; nevertheless, it will have the same signification or importance in the scope and meaning of the words: And as for that other seeming difference, one Translation of the particle [...] being, that they may; the other, for they do rest from their Labours; there is, in truth, no real difference at all, but only so far, as one and the same thing may be rightly stiled, either a good effect or a prosperous event.

This Categorical Assertion, that the dead are blessed; proceeding from the command or impulse of the Spirit, is the first thing which here offers it self, and worthily bespeaks a serious observation; which may the rather expect a favourable Audience, as well for [Page 4] the great Improbability thereof, whilst Men of all sorts have itching Ears after novelties; as for the good tidings which it brings of eternal happiness; for that is indeed the mark at which all Men level their affections, though too too many do foolishly mistake and loose their aim: Upon this account St. Paul may, 'tis like, be much encountred, as he was of old, with some Sto­icks and Epicureans of our evil days, accused and condemned al­so for a Babler, a Setter forth of strange Doctrine; because he Preacheth unto them a state of Bliss, and everlasting life, in the very gates of Death; for at first hearing, 'tis a Paradox incre­dible, tedious and irksome to flesh and bloud, contrary to the natural Sentiments of meer human Reason, to the tendency of all Creatures, and also to the received principles of true Philosophy; for by those principles, enforc'd with common experience, it is every where observed, that self preservation is the continual en­deavour, and one chief end of all things in the World; nay, the first principles of Religion it self do seem to countenance and a­bet the Charge; for death was first of all threatned, afterwards inflicted upon Adam, Ro. 5.12. Gal. 3.13. and all his Off-spring, as a punishment for their sin, a curse only due because of their Transgression; For as by one Man Sin entred into the World, and Death by Sin, so Death pas­sed upon all Men, for that all had sinned; and therefore 'tis affirmed, That Christ hath Redeemed us and all mankind from the curse of the Law, being himself made a Curse for us: And that was compleatly done, when he fulfilled the Law by his hanging on a Tree; being obe­dient unto Death, even the shamful death of the Cross, wounded for our Transgressions, and bruised for our Iniquities.

In Missali Rom.The Romanists, to my best remembrance, are ingenious even to that impious contradiction of applauding Adams transgression, for its happiness, in disserving such a migh­ty Ransom, that no Sacrifice, but only the Son of God him­self, could any way redeem the Criminal, and expiate for his gilt. O faelix Culpa! Quae talem ac tantum habere meruit Redempto­rem: It would surely better become us all, sadly to bewail our selves, and imprecate with indignation the malicious nature of the fact, which hath deserved so great and severe a Judgment; [Page 5] so terrible indeed, that (without infinite Mercy) should have rendred all mankind obnoxious to the dismal Curse, both of Tem­poral and Aeternal Death, beyond all hopes of any mitigation and releases; and certainly, be the Scene laid where it will, ei­ther in the bottomless pit or no lower then the Grave; each part will be very tragical, grievous and full of horrour; there is no question to be made (as Origen did once, in favour of the De­vils themselves) concerning the perpetual and insufferable pains of Hell; as comprizing all the torments, which an Omnipotent angry God is able to bring about, or immortal Souls can possi­bly sustain; for in the Scripture language,Jude 6. Mat. 25.41, 46. Isaiah 33.14. it is the vengeance of Eternal Fire and Everlasting punishment, prepared for the Devil and his Angels; In this respect Almighty God is termed a consuming Fire, and his Judgment upon all impenitent Sinners, are set forth in those lively, but fearful Emblems, devouring Flames and ever­lasting Burnings; nor yet is even the first kind of death, how­ever common both to the righteous and the wicked, a thing much to be desired, but rather avoided; were it not for the blessed hope of a future, enduring and more happy state; for doubtless 'tis a bitter Potion, a Cup of Wrath, being the wages of Sin, sharper than a two edged Sword, more piercing and co­rosive to the vital Spirits, then Vinegar and Gall: And although some heathens have been highly valued by themselves and o­thers, for their brutish, and almost senseless contempt of Death, running first out of their wits and afterwards of their lives, yet Aristotle passed a better judgment on it, more like a Philoso­pher and a sober Man, when he termed it the frightfullest of all Evils, or the King of Terrours: And certainly it is no small trou­ble and vexation of heart, when as Christ himself, in the sub­stance of our mortal flesh, toucht with feeling of our Infirmities, hath left it on Record, as one part of those bitter Agonies, which preceeded his Crucifixion; for, notwithstanding his perfect in­nocency being altogether free from sin; yet he prayed earnestly three times in the same words; That if it were possible, that Cup might pass from him; insomuch that nothing else but a filial obedience and submission to the good will of his Heavenly Father, could [Page 6] make him drink it without reluctancies and regret; from which passage two things are easily Collected; (1) the certain truth of our Saviours manhood, with the malignity of sin, that could make so pure a soul exceeding sorrowful even to death; atd (2) the truth and reality likewise of his Godhead; for, without all per­adventures, it was that alone which enabled him to resist and withstand all the Powers of darkness, even to bloud; that was it which baffled all the Temptations of the Devil and the World, confuted all the oppositions raised by sense, from the lusts and af­fections of human flesh, and made stiff nature yield and submit her self to God.

Seing now, That our merciful and faithful High-Priest hath given up his Innocent, holy Soul an Offering, and a Sacrifice for all our Sins, by suffering that ignominious Death of the Cross; and since he victoriously routed all the Forces, and loosed all the pains of Death and of Hell; triumphing over them at his Resurrection first, and Ascension afterwards; all true Christians may, for that Cause, readily bear a part in St. Paul's joyful [...] or Song of Triumph composed, it seems, for those very solemn Festivals— O Death! where is thy Sting? O Grave where is thy Vi­ctory? And forasmuch as the Merits of Christ, the second A­dam, are as mighty to save Mankind, as the Transgression of the first was powerful to condemn; we may repeat the same words again, with comfort of hope, and in full assurance of our Faith, in a cheerful Eccho to that heavenly Voice; Blessed are the dead which dye in the Lord from henceforth; even so saith the Spirit; for they rest from their Labours, and their Works do follow them.

These Words do plainly contain two general Parts. (1.) The first Part is a perfect, express and affirmative Proposition; where­in is peremptorily asserted; The blessed, unalterable State of all those Men, who depart hence in the Lord — Blessed are the dead which dye in the Lord; or, according to the Grammatical Order of the Words, The dead which dye in the Lord are blessed. (2.) The Second general Part affords the strongest Reasons imagina­ble to prove and confirm the aforesaid Assertion; This Confir­mation thereof is twofold: (1.) From the best Authority that [Page 7] may be; for 'tis evidenced by the most infallible Testimony of the blessed Spirit, full of Grace and of Truth: (2.) From Rea­son, which is double; The dead which die in the Lord are blessed. (1.) Because, They rest from their Labours; and (2.) Because their Works do follow them.

For the clearer manifestation of the Truth now laid before us, in the Method and Demonstration of the Spirit; the Terms of the Proposition would be first of all explained in our An­swers to these two Questions: (1.) What sort of men they be, which the Spirit reckons to be dead in the Lord? And (2.) What is here understood by their being Blessed? To the 1. Question, What sort of Men they be, which the Spirit reckons to be dead in the Lord; Our Answer is briefly thus: They are such Men as have not lived unto Themselves, nor to the World; but like Strangers and Pilgrims upon Earth, having their Conversations and Hearts in Heaven; That have mortifyed the Flesh with its Affections and Lusts; being renewed in the Spirit of their Mind; That have truly repented of all their Sins, and subdued all the proud, high Thoughts of their carnal minds, in Obedience to Christ; That have resisted and repelled the Devil in all his At­tempts, either by secret Suggestions, or with open Force, and have likewise renounced and overcome the World, with all its Ad­herents, Pomps and Vanities. Now this Victory, which all true Christians must obtain, both over Themselves, the Devil and the World, before they can dye in the Lord, is not otherwise to be gained, than by sincere, unfeigned Repentance, manifest in all the Duties of self-denyal and mortification, a lively, perseve­ring Faith in Christ, and a constant, hearty (though not perfect) Obedience to Gods Holy Commandments. And seeing the best Men living are not able to perform that intire and exact Obedi­ence, which the Law requires at their hands, to make them ap­pear justifyed in the sight of a righteous, holy God; being jud­ged of him, according to their own Works, but unprofitable Ser­vants; whosoever thinks to depart this Life in Peace with God, with consolation to themselves, must loath, detest and abhor their past Wickedness, like pious Job, in dust and ashes; and,J [...]b. [...] with S. [Page 8] Paul, Phil. 3.9. cast off the polluted rags of their own imperfect Righteousness according to the Law; to put on Christ by Faith, and be found at last, in the white robes of his Righteousness, that was made perfect through Sufferings. And, there is no doubt, but those Men, who thus live unto the Lord, by faith and perseverance in good works, even unto their end, may be sure of dying so too; because they have discharged their whole duty, so far as to render it an ac­ceptable service unto God, by Jesus Christ: for having so duly testified both Repentance towards God, and Faith, working by Love in our Lord Jesus Christ; they become thereby justifyed, and obtain their peace and Reconciliation with God: Where­upon they may safely cast the Anchor of their Hope on the pro­mises, which God once made unto their Fathers, and then depart in peace according to his word, in full assurance of an happy Resurrecti­on from the Dead; And having this hope, what shall hinder Men from spending all their time, their care and pains, in exerting vigorously the powers and faculties of their Souls; to purifie themselves from all filthiness of the Flesh and of the World, that so they may grow still in Grace, perfecting Holiness in the fear of God? As the chased Heart pants after the Water Brook; so these refined Spirits being wearied and heavy laden, with all the frailties of their own Flesh, tempted by Satan, hated and per­secuted by the World, pant and groan earnestly for deliverance, breathe and are athirst for their appearing before the presence of God; where Mortallity shall be swallowed up of Life.

To the second Question, what is here understood by their be­ing Blessed, who die thus in the Lord? You may take this ve­ry plain, yet apposite, Solution; notwithstanding Mens opini­ons about their Felicity, present, or to come, have been as dif­ferent, numerous and irrational; as concerning their very Gods themselves; because one doth naturally presuppose and infer the other; Felicity being nothing else but a close intimate Frui­tion of God, in the notion of an All sufficient, Immense Being, that is absolutely good of himself, and in his Nature, and rela­tively too; being the Fountain of all the goodness and pefecti­on that can be met with, amongst all the Creatures and Work­manship [Page 9] of his hands) yet, according to the common use and import of the word, there have been always two things impli­ed; First, a deliverance from evil, and then a possession of some­thing which is good: And with regard unto the many kinds of good or evil, which may befal the Sons of Men; either in this present Life, or in that which is to come, so their happiness or misery doth both encrease and multiply: And because every Man is naturally compounded of the Flesh and Spirit; of an immortal Soul united with an earthly fading Body; which nevertheless are by Gods infinite Power, made capable of Life Eternal, in dispight of Death or Hell it self; therefore he may be counted happy, (1) In respect of this present world, and (2) with relati­on to the next, and thereupon Mans happiness may be consider­ed, either as it is Temporal or Eternal: Those Temporal and Earthly Blessings, which are but equivocally good or profitable unto Men; that are Creatures made for Eternity; Philosophers have drawn out upon their Ethick Schems, into the distinct parts of bona Animi, bona Corporis, & bona Fortunae; the first rank of these erroneously stiled Beatitudes are properly seated in the Soul; the second pertain especially to the Body, but the last are the poor Largesses of blind chance, the treacherous Donatives of de­ceitful, unconstant Fortune: They are all summed up in three words, Honour, Profit and Pleasure; which like Cyphers can signifie nothing by themselves, and yet will enhanse our Accounts at the General Audit; according as they have been superadded for the good use and improvement of better Talents;1 John. 2.16, 17. but after all, St. John the Divine [...], hath set a true Gloss upon that false Text; by comprizing all that is in the World, under the lust of the Flesh, the lust of the Eyes, and the pride of Life: And then, for the confusion of all vain Philosophers and wretched Miscreants, who fix their affections and all their happiness on such pittiful empty things; He concludes they be not of the Father, but of the World, that passeth away together with all the Va­nities and Lusts thereof. And what Men having but so much rea­son, as to know themselves and their eternal Interests, can be so very Brutish in the great business of Religion; or so careless of [Page 10] their own precious and immortal Souls; as to set up such gross and ridiculous Idols in their Hearts; to fall down, worship and serve the Creature, instead of their Creatour, that is God, Blessed for ever? Do not those unreasonable Men exceedingly deceive their own Souls; who trust in their uncertain Riches, and foolishly vaunt in those very things, that perish even in their use, and will certainly come to naught? Are they not the most absurd Idola­ters in the World, that make their own Belly their God? Who sacrifice to their own proud imaginations, and ambitiously court other folks, for the vanishing breath of popular applause? Are any Men so mad or beside themselves, as they be; who count their happiness more or less, by the numbers of their Flocks and Heards, their large Fields and full Coffers? Or as others, who forsake the living and only true God; and place all their Devotion upon the Service of their own Luxurious Tables, and that, for no better end; but only the pampering of those fleshly Lusts, that war against their Souls? Believe it, such worldly carnal Wisdom is but Foo­lishness with God; it is not from above, but from beneath; it is earthly, sensual, devillish, absurd and irrational in its nature, de­structive and pernicious in its end:Eccles. 5. For in short, Riches may be kept unto the owners hurt; because they can yield no real con­tent or satisfaction, but are the cause of much trouble and vexa­tion of spirit; both in their persuit and fruition too: For as they will not suffer the greedy wretch to sleep or take his rest; so they will certainly one time or other make themselves wings, and fly away.

What confidence also can be reasonably fixed upon the stron­gest Arm of Human Flesh? What true joy, what comfort can a­rise from Gorgeous Apparel, even to Crowns and Scepters, Purple Robes and precious Jewels, with a numerous train of obsequious hungry Servants, wherein lies the delight and pleasure of the riotous Livers, which are truely burdens to the Common-wealth, and also to themselves; being loaden with their Sins and miseries at once; having their Brains besotted, and their whole bodies infected with disease and surfeit, from the spoils of nature and fopperies of art? For when those voluptuaries have industrious­ly [Page 11] ransackt all the Elements for the nourishment of their lusts; having drawn up several courses in rank and file, and made their assaults against the works of nature and of Art, with fierce and keen Appetites; rushing like wild Horses into the Battle, and en­gaging all before them, like those old Andebatae, blindfold, with­out either fear or wit; it hath often come to pass, the most un­satiable Assailants have been wounded shamefully with their own Weapons: The preserving remedies of Health and Life were turned into the most unhappy Instruments of Sickness unto Death, in spight of Nature and of God himself, their Tables were be­come snares unto them; and those very things that should have been for their wealth, were unnaturally misused for the sad occa­sions of their fall.

There now remains, of all things under the Sun, but only one Blessing more, that hath any pretence at all to the present or fu­ture happiness of Mankind; namely, the rare endowments both of intellectual and moral habits; which at once enrich and a­dorn our Souls. These were the best means, whereby the Philoso­phers ever dreamt of attaining happiness, with all their pains and studies: But though knowledge and morality be two Pearls of no small price, even with Christians; and are both difficult in their acquisitions, requiring the most accurate endeavours of our Hearts and Heads, and also very profitable in their use, being the most likely means for gaining that happiness which is in truth our end; yet these things are insufficient of themselves, till quick­ned by the warm influences of Gods Holy Spirit. For the sub­tlest Polititians, the most profound Scholars in the World, could never come up to the knowledge of the Truth, or of Gods re­conciling the World unto himself by Jesus Christ; with all their, otherwise excellent abilities, void of Divine Grace; for the Gen­tiles, or meerly natural men,1 Cor. 2.14. receive not those deep things of God, which are foolishness unto them; neither can they know them, because they are spiritually discerned. For the same rea­son, the most learned Rabbies amongst the Jews also, lived igno­rant of those obscure mysteries which lay hid in Christ; notwith­standing that unto them were committed the first written Ele­ments [Page 12] of Religion, those choice Oracles of God; for had they known the great mystery of Godliness in Christ Jesus, they would not have crucified the Lord of Life and Glory. Wherefore it is manifest, that neither Jews nor Gentiles; remaining still ignorant of Christ, and his Gospel; could be made wise unto Salvation: For,Acts 3. 1 Cor. 2.8. Joh. 17.3. Lu. 10.22. This indeed is Life Eternal, that they may know thee, the only true God and Jesus Christ, whom thou hast sent: And no Man knoweth who the Son is but the Father, and who the Father is but the Son, and he to whom the Son will reveal him. From hence 'tis plain, That Mans eternal Redemption from the jaws of death; his peace and reconciliation with God in Christ Jesus, could never have been discovered by the wise Men or Princes of this World, that come to naught; but meerly by the demonstration of the Spirit and Power of God; as it is revealed in the Gospel. And since the Gospel hath alone declared and exhibited Remission of Sins, by the Death and Passion of an Holy Jesus; who gave his Life a Ransom and a Propitiation for the sins of the whole World: This conclusi­on follows immediately thereupon, that no moral Philosophers among the Gentiles, with all their very good and commendable precepts, nor any the straightest Sects amongst the Jews, with all their external Rites and Ceremonies, and their exactest skill and observance of the Mosaic Laws, could therewith appear justified before God;Ps. 32.1, 2. or be consequently Blessed; for briefly, those alone are truly Blessed, whose Transgressions are forgiven, whose Sins are co­ver'd, and St. Paul interprets Almighty Gods non-imputation of our Iniquities, Transgressions and Sins to be the ready way for Blessedness;Rom. 4.7.3 20. the most effectual means of being accounted Righ­teous, rather by Faith in Christ, then by the deeds of the Law.

It appears now, That every man at his very best Estate in this mortal Life, is altogether Vanity; no better to be accounted of in the greatest affluence of worldly Goods, than the fading Grass, or Flower of the Field; For he withereth as Grass, and like the Flower thereof, He quickly falleth away: for all his Wealth and Riches cannot possibly save him from Death; or, in the least, re­deem his miserable Soul from the destroying hand of Hell. The Crown shall then be taken from the proud Monarchs Head, his [Page 13] Honour laid in the Dust, and his fatted Carcass lamentably fall a Prey to Putrefaction, Stench and rottenness: Then his feeble, macerated Soul will be freed, it's true, from the weight of his a­bominable Flesh; but loaded still with his Transgressions; For she must appear in that, instantly before the Judgment Seat of God, and receive her endless doom, either of Bliss, or misery, proportionable to the Works done of her in the Body; whether it be good or bad. In that horrible Day of Retribution, where­withal may the Wise, the Scribe and the Disputer of this World appear? For their Wisdom and their Knowledg will be counted Madness, their Laughter will be then exchanged into Mourn­ing, and their Mirth for Heaviness: If they boast of Prophesies they shall fail; If they plead their Skill in Tongues, they shall cease; and, if Knowledg in all Arts and Sciences, it shall vanish away. But then, you'l ask, what shall become of those Men at last, which have lived zealous, and strict Observers of Moral Precepts contained in the Law, with a good Conscience, both towards God and Man? May not their good Lives in this pre­sent World assure them of Blessedness in the next? Will not their Obedience to Gods Commands in the Law of Moses afford them a just and full Title to the Promise? For, however it be true,Jam. 2.14, 17. That Faith or Knowledg cannot save any Man, without good Works, being dead and alone; yet when it is made perfect, in bringing forth wholesom Fruits, worthy of Repentance, are not their Persons thereby justifyed, in Gods Account, and so bles­sed in their Deed?Ro. 2, 1, 2. Jo. 3.17. For not the Hearers of the Law are just be­fore God, but the Doers of the Law shall be justifyed; and, Christ himself hath said, That, if ye know these things, happy are ye, if you do them; where, it seems, Obedience joyned with Faith or Knowledg has the Promise of Eternal Felicity with God in the Kingdom of Heaven; which Position is not so strang a thing, as true, being frequently delivered as well in the Gos­pel, as in the Law.

For answer to this very plausible Objection, we must needs take notice of a considerable difference between Legal and E­vangelical Dispensations; and, that, under the first, nothing else, [Page 14] but only perfect, intire Obedience, even to the smallest Jot, or Tit­tle of the Law, could ever acquit Men from the guilt of its Trans­gression; or afterwards rescue them from the Curse: Cursed be he that confirmeth not all the Words of this Law, to do them: And although St. Paul quotes the same Text, as if it were of like force under the Gospel too; however 'tis observable, that he makes use of it, with a special Eye to Christ; whose Obedience to the Law, both Active, in that he did the will of his Father, without sin; and likewise passive, in suffering the full Viols of wrath, on behalf of the Transgressors, was most perfect, and intire in every par­ticular: For which cause, Men are now to be justifyed, not by the Deeds of the Law, but merely through free Grace, and a live­ly Faith in Christ Jesus; and their Faith must be shewed in their good Works, not as the meritorious Cause of their Acceptance with God, but as the genuine effects, the signs and symptoms, to­kens and witnesses of the sincerity of their hearts, and the Truth of their Belief: So that, you see, Faith in Christ, and Obedience to Moral Precepts are both of them indispensable Duties, incum­bent upon all Christians, even under this Oeconomy of the Gos­pel, according to the most rigid Interpretation of the Law, that is enlarged by Christ, unto the very Thoughts and Intentions of our Hearts, with the same Curse retained still because of its Transgression, whether in thought, word or deed; howbeit there is reserved a full Treasure of Grace, not in the merits of Saints or Angels, but in Christ's absolute Righteousness; neither at Rome, but in the Court of Heaven; to perfect and fill up our inevitable Failings and Imperfections. For, according to that Pa­rable in the 17th. of St. Luke's Gospel, the professed Servants of Christ are strictly bound for to perform all his Commandements; and yet, having done at last all they can, they must never think of pleading their own Deserts; but with meekness and lowli­ness of mind, acknowledg themselves Ʋnprofitable Servants: And whatsoever becomes the final recompense of Reward, be sure to give Almighty God All the Praise and Glory, that God in all things may be glorifyed through Jesus Christ our Lord.

Our Answer to the Question hath been hitherto Negative; by shewing, That many things (which are good enough and con­venient in their kind, but not absolutely such, being Evil in ex­cess) are therefore ineffectual means for compassing that happy Design, which all men would gladly propose unto themselves. Now 'tis very certain, That our adequate, real and lasting Hap­piness consisteth not in those mundane, transitory Goods, that we possess: Because this World, and all that is in it, shall one day be dissolved; whereas our Souls are of more enduring substance to continue for ever. Upon which ground the Poet hath truly said,

The Roman Oratour is quoted also by Lactantius; who con­curs with him in the same OpinionIn hac vi­ta virtutis praemium nullum est; sed praemi­um virtutis post mo [...] ­tem; mors non extin­guit Homi­nem, sed ad praemia virtutis ad­mittit; Sen. de Vit. Beat.; nay, St. Paul himself hath told us, That, if in this Life only there is hope in Christ; his faith­ful Disciples are the most miserable Creatures in the World. So then, all that happiness, which the dead in the Lord enjoy, or the Living hope for, cannot possibly fall out in this World, but is pe­culiar to the next: For, at present, as King Solomon hath rightly found by good Experience: All things here come alike for all men; there is one Event happens indifferently both to the righteous and the wicked; both to the clean and unclean; to him that sa­crificeth, and him that sacrificeth not; as is the good, so is the sin­ner; and he that sweareth, as he that feareth an Oath.

Hereupon, we may resolve with confidence, That Almighty God, righteous in all his ways, and holy in all his Works, hath appointed a certain day, known best unto himself, wherein he will judg the world in Righteousness, and make such a notable Dis­crimination betwixt the righteous and the wicked; that all sorts of Men will be forc'd (some with gladness of heart, others with shame and sorrow) to confess: Verily there is a reward for the righ­teous; doubtless, there is God, that judgeth the Earth. And that Reward is, no doubt, an everlasting State of infinite, incompre­hensible [Page 16] Felicities, which blessed and happy State consisteth, as far as mortals are able to conceive it; First in a full and certain deliverance for all kinds of evils and mischiefs; whether it be Sins or Judgments; whether Tribulations in this World, or Hell torments in the next: To the which very joyful deliverance, there naturally succeeds in the second place, a compleat endless enjoyment of all imaginable good, of goodness it self; being even the Beatifick Vision of God, face to face, in the highest Hea­vens; where there is joy unspeakable and full of Glory.

The (1) thing implyed in our being for ever blessed, in the day of our death, is a deliverance from evil—According as Men take their course at present, either in Vice or Vertue; so life or death eternal, ineffable happiness or misery, will be made their end here­after: And as it is one part of moral vertues, to shun the fair and flattering appearances of Sin; so to be void of Misery will be their first stept to future happiness, and a deliverance out of the Chains of darkness, the next way to the glorious Liberties of the Sons of God, in their inheritance with the Saints in Light: Now this deliverance whereby Sinners are pluckt as Firebrands, out of devouring Flames, will be so full and compleat, as 'tis possible: For the dead in the Lord are absolutely freed (1) from the guilt, the polution and dominion of all Sin; that is the greatest and first evil that ever came into the World; for every Creature of God is good, and sin is naturally bad, being directly repugnant both to the nature and attributes of a Just and Holy God, that is the circumference of all conceivable goodness, and the very Center of all happiness and perfection: Whatsoever then deprives Men of Gods Blessing, in his gracious and favourable counte­nance, is an abominable evil and a dreadful curse to boot; o­dious in the pure Eyes of God, and most injurious to themselves: And if the proper effect of Sin be nothing less then eternal death and misery, by the rule of contraries, a freedom from sin is a sure preparative to the future happiness of our Souls, in everlasting Life: For take away the true cause, and its natural effect will presently fall of its own accord; cease from Sin first, and then be sure, neither the Law, nor Death, nor Hell can have any [Page 17] power over you; therefore, eschew evil, and be still doing that which is good, so shall you be for ever blessed in the recompence of your deeds: blessed, as to the first part of your deliverance, from that infectious evil of Sin: and also, from the second, that is the sore evil of punishment; so grievous indeed, that no man could ever express the pains thereof, but only those who feel them; and have learned the woful experience of their past wick­edness, from their present miseries: how lamentable a thing it is for men to serve their own lusts, and pleasures, when they should honour, and o­bey their God.

It is one part of Gods happiness, that he cannot sin; and it's no small portion of ours, that after we have sinned, we can find a way to escape the punishment: It is Gods perfection, that his nature is invulnerable: and it is one degree towards our own, that our wounds are capable of a cure. Now the malady which all sinners contract upon themselves by their own defaults, is a complicate disease, made up of all evils in the world: that is, their guilt, and the punishment thereof, which last thing is really the lesser evil of the two: because it is but Relatively such in respect of those persons upon whom it is inflicted. For, punishment absolutely consider'd, is not evil, but rather good; because Christ himself would have been found guilty by suffering: and so the Course of Sin must have proceeded in infinitum, or without end: Nay, God the Father should have pass'd for the first Cause, and Author of Sin: because he hath or­dained the evil of punishment, making his only Son to be sin for us, who knew no sin, that we might be made the righteousness of God in him:Amos 3.6. The Prophet Amos demands therefore in this very Sense, no doubt, Is there evil in a City, and the Lord hath not done it? And God hath said of himself,Jer. 45.7. by the mouth of another Prophet, I form the Light, and create Darkness; I make Peace and create evil, I the Lord do all these things: And again, 'tis plainly spoke to the same effect, that when God saw the Ninevites return from their evil ways, or sinful courses,Jonah 3. Non est per se malum; sed malum videtur. he compassionately repented of that evil, or punishment, which he before had threatned, and he did it not: upon which words, 'tis observed by St. Jerom, that evil, which God hath sometimes only threatned against his people: or else, brought actually to pass, is not evil in its nature, and of it self, but meerly with regard unto those persons which feel the smart of it, and undergo the pains, and an­guish. Now, this brief account of the matter in hand will be found most agreeable, and consonant, both to the nature of Almighty God: and al­so to the general conceptions of mankind; which are more visible in the common practise of the World; then with any shew of reason to be de­nied: For it is daily seen, how much men do love, and lust after noto­rious Crimes: whereas they dread, and abhor the punishments, upon which ground, I dare say, the Scaffold and Gallows do conduce almost as [Page 18] much to the peace and good order of our state, that we may lead quiet, and peaceable lives, in all godliness and honesty, as even Religion it self: Be­cause, men for the most part, especially the vulgar, live by sense more then by Faith, and have better thoughts, and apprehensions of their pre­sent lives, then of any that is to come: Whence it proceeds for currant practice, that many persons appear honest and upright in their dealings to the eye of the World, but are in truth very Knaves, Theives, and Mur­derers in their Hearts: From a deep sense, and apprehension of the Judg­ment to come. Felix, we read, was very much dismayed, and fearfully trembled: So that, an assurance of ensuing punishment, makes the stout­est, and most resolved Malefactor to be Conscious of their Crimes: and, though stolen Goods may be as sweet, as Honey to their Mouths; yet the sight of a Tribunal pricks them to their hearts, and strangely turns all their sweets into gall, and wormwood: I'le give you but one instance of the present Case, our first parents had observed the forbidden Fruit, in the 3d. of Genesis, and the 6 Verse, to be good for food, pleasant also to their eyes, and very much to be desired: whereupon, they never bogled at Gods positive Command, for the satisfaction of their sensitive lusts, and ap­petites: But then, perceiving themselves to be wretched, and miserable, because of the transgression, they were presently surprized with horror, and confusion of face: they were extreamly scared upon the sight and presence of God, as a most righteous, incensed Judg, whom they had wickedly disobeyed, as a tender, and loving Father.

And, seeing that we, their sinful off spring, are all involved in the guilt, and liable also to the punishment of that first, and great offence; blessed be the God, and Father of our Lord Jesus Christ, that he left us not in such a desperate condition; but hath raised us up to the lively hope of a glorious Resurrection from the Dead; blessed also be the Foun­tain of all our deliverance, the Lord Jesus Christ; that Son of Righte­ousness, which came down with healing under his Wings to visit us, who sate in darkness, and in the shadow of death; and guide our feet into the way of peace; to redeem us from the hands of all our Enemies; and bless us with all Spiritual and Heavenly Blessings, together with himself in glory.

Thus we come now to consider the Grounds, and Reasons; which the Spirit hath fitted and laid ready to our hand, for the defence, and confir­mation of the Truth here asserted; and consequently for the building up, and establishing of us, and all Christians, in our most holy Faith: which Faith, and the good Fruits thereof, manifested in a blameless, and holy con­versation, would appear somewhat unreasonable, and vain; of little, or none effest; but only for the good assurance which God hath given us of a blessed, enduring substance; in that he raised up Jesus from the dead; [Page 19] and hath exalted him, in our Nature, to the Throne of Heaven.

The truth of our assertion, that the Dead in the Lord are blessed, stands unmoveable, and firmly fixt upon a double Basis, visible in the very Letter of the Text the first is divine Revelation; ordained purposely by God, for the confutation of Socinians, and all other vainly conceited Sophisters; who take upon them to measure, and weigh the profound Ar­ticles of our Christian Faith, by the scant Line, the false Ballance of their own corrupted Reasons; Blessed are the Dead, that die in the Lord; even so saith the Spirit: And, because the Command here laid upon Saint John was to Write that saying, as from Heaven; or, imprint the same in legi­ble Characters on the fleshly Tables of mens hearts, that should after­wards be recorded, with Ink, and Paper, in all succeeding Ages; it may serve to spoil the Papists of their needless, Oral Traditions; invented (as it seems) in opposition to the dictates of the Spirit, and in dero­gation to the most indubitable, perspicuous, and sufficient Oracles of God; which are able to make us wise to Salvation, through Faith, 2 Tim. 3.15. Rom. 15.4 Jo. 4. & last Verse.] which is in Christ Jesus. for if we believe St. Paul whatsoever things were written a­foretime were written for our Learning; that we through patience and Comfort of the Scripture might have Hope; and St. John says, he wrote his Gospell in the later days concerning Christs Person, Doctrines and Miracles; for this end, that we might believe, that Jesus is the Christ, the Son of God; and that so believing we might have life through his Name: the second Ground, or Basis, whereon is built this impregnable fortress of our hope, is the reason here alledged by the Spirit; of such convincing evidence; as to confirm his own saying; and, also to stop the mouths of all proud Opposers: For, it mightily confounds our Quakers, and all fantastical Enthusiasts, for divulging openly; to the disturbance of the Church, and their own Destruction; their own private, unreaso­nable Imaginations (in despight of Scripture, and all other Learning) for immediate inspirations of the holy Ghost. From the method here used by that infallible Spirit of God, we may learn, to beware of those false Prophets, who put on such pretences for a cloak of maliciousness; and then decry, with insufferable noise, and impudence, all use of Reason, as to matters of Religion; that so, they may safely bring in those dam­nable Heresies; whereby the blind guides themselves, and all their be­witched followers cannot choose, but fall into the ditch: For, if any, Man, or an Angel from Heaven preach any other Gospel, than that ye have re­ceived, let him be accurs [...]d. Gal. 1.9.

Notwithstanding all that Opposition, which hath been made upon this account either by the Popes, or the Devils Emissaries; maugre all the wiles, and stratagems; the Winds, and Waves of these implacable Ene­mies; the first endeavouring with subtle Sophistry to defer; the second [Page 20] wholely to make void the Saints recompence of Reward in everlasting Rest; yet this Anchor of our Hope, this Pillar of our Faith remains very sure, and stedfast on the Rock of our Salvation, the Lord Jesus Christ; against which the Gates of Hell are ne're able to prevail; for, it is like­wise ratified, and sealed by the Spirit of Promise, that is Faithful, and cannot Lie: For, even so saith the Spirit; from henceforth blessed are the Dead, which die in the Lord. Against this interpretation of the Text, there lies, I conceive, no probable exception; but what must rise from the signification of the word, singly consider'd; or, as it stands in rela­tion to the Rest: The word, from henceforth, singly consider'd, and of it self, is much varied amongst the Latines by those particles A modo, De­inceps, confestim, Inde, Jam jam, and the like; all which denote this in­stant, or indivisible point of time; wherein the Soul departs from the Body; from henceforth, if the person dies in the Lord; with unfeigned Repentance for all his former sins, and with a lively Faith in Christ; he is presently blessed. It's true! The Reverend, Learned, and Pious Doctor Hammond hath well enough applied this place, and many more to those temporal Afflictions, which the Primitive Christians endured from Hea­thenish, Bloud-thirsty Persecutors; as if the good Spirit of Grace moved with Compassion, foretold of those perillous times to come; and then pro­nounced them happiest, which endured to the end; or otherwise died first: But, for all that, he doth not exclude the future, and everlasting State of Bliss, or Misery: but rather supposeth it, as principally there intended and implied; for (to cite no more Evidence in so plain a Case) in his Paraphrase on the 2 Chap. of the Revel. 11 vers. To h [...]m that over­cometh will I give to eat of the Tree of Life, which is in the midst of the Pa­radise of God; it is briefly said, he shall have deliverance here, and eternal Life hereafter: And again, upon those words in the 10th. Vers. of the same Chapter: Be thou faithful unto death, and I will give thee a Crown of Life; he gives you this Note, that however some Christians, in those dangerous times of Tryals, and Temptations were overcome, and pre­vailed upon; to renounce their Faith and Professions, for the saving of their Lives; yet others, who continued constant, and faithful unto death, were plenteously requited with a Crown of Life; having received the honour of Martyrdom first, and then of never ceasing Bliss. Let us once more consider the word, as it stands in relation to the Rest; and then it cannot be so properly joyned, in this manner, to the former part of the Text; I heard a Voice from Heaven, saying unto me— Write from henceforth. As if the Subject, whereof the Spirit therein spake, were some new piece of Doctrine, but just then brought into the World; for cer­tainly, 'twas made known long before; even from the beginning, Al­mighty God having annexed Blessing, and Cursing; Life and Death, in Paradise it self, to the violation, or observance of his Laws; which Laws, [Page 21] and their Sanctions too, were engraved by Gods own Hand upon two Ta­bles of Stone, to be duly promulged by Moses, and the Prophets: And, there is no doubt, but those holy Men of God under the Law; that spent their Lives in being faithful unto death, were accordingly blessed, in the promise of an eternal inheritance: But then, are Christians upon harder terms with God, then all their predecessors? Will the Sunshine of the Gospel prove more troublesome, and offensive, then all the dark shadows of the Law: Is the second Covenant, or Ministration of Grace, and Truth, of less advantage then was the first, which could work nothing but wrath, and condemnation? If the Souls of Christs good, and faithful Ser­vants do not reap the blessed fruits of their Labours, upon relinquishing their Bodies; and have their just Wages, according to their Works, in a repose, and rest with God; what could be the meaning of Saint Stephens devout Ejaculation? When falling asleep, he cryed,Acts 7.59. Lord Jesus receive my Spirit. And, can we think St. Paul was much beside himself, when he desired earnestly to be dissolved, that he might be with Christ? Or, when he shewed such servent zeal, for his being absent from the body, and pre­sent with the Lord? When he groaned so vehemently, to put off his earthly Tabernacle; for a building of God, an house not made with hands, 2 Cor. 5. e­ternal in the Heavens? Or lastly, shall we say, that Wise, and Learned Apostle was very much deceived in promising himself, at the time of his departure, a Crown of Righteousness; for that he had fought a good Fight; 2 Tim. 4.7.8. finisht his Course, and kept the Faith? Nay, further yet; shall we dare to question Chri [...]s own words, Father into thy hands I commend my Spirit? Luk. 23.46. And if not, is there any Cause at all to suspect his wo [...]d, and promise to the penitent Thief upon the Cross; Verily, I say unto thee, to day shalt thou be with me in Paradise? There be no Papists, I trow, so blasphemous,v. 43. and irrational, as to deny Christs humane Nature actual possession of bliss in Heaven, when he left his abode on Earth; having then fully conquer'd all the power, and malice of this present evil World; and victoriously tri­umphed over the Prince, and the Dominions of Darkness. For, they dare not presume, I think, to put our blessed Saviour in a worse Condition, then all their canonized Saints; which they religiously worship and adore as blessed Martyrs; and I am sure, his bloud was infinitely more precious, and spoke far better things at the Thro [...]e of Grace; then a Campions, or a Garnets; a Benedictines, or a Jesuites: neither again, is it probable on the other side, that such a Malefactour, as our Thief; who died, not for his Religion, or his Faith wrongfully; but justly for his evil deeds, worthy of death, should be reckon'd above the common pitch of all true Christi­ans: and yet, this very person was to be the same day with Christ in Para­dise; having literally suffer'd with Christ;2 Tim. 2.1. he was to reign with him too Latro primitiae Derclicto [...]um introducit: (asseriente Christo) in regnum [...] ­lorum: [Page 22] Ibi Latro locatur, ubi Lucifer corruit: non ad loca purgatoria, flam­mosque peccatorum Ʋltrices confitens destinatur, &c. Arnold Carnotens inter St. Cypr. Opera Oxonii Edit.

And, if all true Members do run the same fortune as the head, in being either miserable, or happy: this Conclusion follows, both from a parity of Reason, and from example too, that whosoever goes forth of this world, with repentance towards God, and faith in our Lord Jesus Christ; and by consequence, in the true love, and favour of God; they are no sooner delivered from the burden of their flesh, then admitted into the joy of their Lord: For, we may further add, as testimonies to the truth of our position, the general consent of the most Orthodox Fathers in the Christi­an Church; by name Justin Martyr, St. Cyprian, St. Chrysostom, St. Ambrose, St. Austin, St. Jerom, and many more such men that were the glory of their times, famous in their Generations: who being dead, yet speak in those admirable works, that are now the living Monuments of their worth. Vid. Phil. mornaeum de Euchar. Lib. 3. cap. 9.

Besides, the distance between Earth and Heaven will not stand our Adversaries in any stead, or prejudice our selves; because Mans rational Soul is an immaterial and spiritual Being; all whose natural Motions are not confined like Bodies, to the differences of time and place. But whether it is in or out of the Body; nevertheless it subsisteth, and moveth too, secundum se totam simul, & semel: all at once and in a mo­ment. No question therefore, but those who die in the Lord, are actu­ally Blessed: For, as no passible Reason can be given to the contrary from the specifical nature of the Soul it self; being yet capable of returning into Gods hand again, as quick as ever it came out; so there is nothing on Gods part, which may be reasonably said against it. His Power is no such Argument; for that is absolute still, and unlimited any more, then with his own good will: So that he which first gave the Soul by the might and power of his bare word, may so take it again, whensoever he shall please, and we need not fear the good will of our Heavenly Fa­ther, to give his obedient Children, the Kingdom prepared for them, from the beginning of the World.1 Cor. 6.20. Eph. 1.14. For his infinite Goodness, Mercy, Love and Justice too, stand all of them engaged for instating of holy Souls in their purchased everlasting Habitations: For we truly suppose Divine Justice to be fully satisfied by that All-sufficient Sacrifice, which our Saviour made upon the Cross, for the Redemption of Mankind: If it were not so, then our Preaching would be vain; our Faith were also vain, we should be still in our Sins, without Hope, and without God in the World: But if divine Justice were duely satisfied, and when Christ made his Innocent soul an Offering for sin, by which means he perfect­ed for ever them that are sanctified; certainly there now remains no [Page 23] more sacrifice nor any future satisfaction to be made for sin: for it is not possible with God, or any good and honest Men, to demand further satis­faction after all their Debts are paid: And St. Paul hath affirmed, that God in Christ hath forgiven us all our Trespasses; Colos. 2.13, 14. blotting out the Hand wri­ting that was against us, and hath tak [...]n it out of the way, nailing it unto his Cross: Moreover, it is not in mans power to satisfie God in any mea­sure for the least offence, or violation of his Holiness, because the de­merit of every sin is infinite; being a trespass against Almighty God, that is infinite in Goodness, and in Truth, in Righteousness and Holi­ness; of purer Eyes then to behold Evil, or lo [...]k upon our iniquities: Hab. 1.13. but with Indignation and Wrath. For this cause, what man soever go­eth hence without Repentance for his part; and forgivness upon Gods, as he hath liv'd without Fear so shall he dye without Favour, and void of remedy: for Purgatory flames will never extinguish those of Hell, where the Worm dyeth not, and the Fire is not quencht.

The time would fail me to tell at large, how strangely the Papists have outstript their forerunners, the Scribes and Pharisees; nay Pagans them­selves in folly, 'tis clear enough, how basely they have adulterated the pure Doctrine and Commandments of God, with filthy dross of their own absurd inventions Magisterially imposed on the credulous multitude, as Articles of their Creed, thus crucifying Christ afresh, and putting once more the Lord of Glory to Reproach and Blasphemy: Let it suf­fice in short that all the Doctrines which they have taught, and obtruded on the World concerning those imaginary pains of Purgatory, do make void in great measure Christs real sufferings upon the Cross, their pro­pitiatory sacrifice of the Mass, with Prayers and Oblations for Souls aggrieved with Purgatory torments, do very much diminish and vilifie the price of our Saviours Blood, and lastly pardons and indulgences for all Trespasses and Sins past, present and to come, granted mercina­rily from the Popes Chair, do throw down the Mercy-seat, and exalt the Man of sin to the Throne of God. All this Abomination of Desola­tion craftily brought into that Holy place, the Church or Temple of God, rightly weighed in the Ballance of the Sanctuary, will prove lighter than Vanity, worse then nothing, full fraught with Falshoods, Contra­dictions and Blasphemies against God, even to their denying the Lord that bought them, and the bringing down upon their own Heads very swift and sure destruction.

That Vexata Questio, or Ball of Contention (I mean Christs descent into Hell) stifly bandied on all sides, without any final determination; whether it were only Vertual, as some Learned men would have it, or also [...]ersonal, real, and local as others, may be well spared and let alone for once.

'Tis enough to my purpose, that he which descended was the same that ascended, the man Christ Jesus, and that he was made perfect through sufferings, which in truth were all finisht, when he bowed his Head and gave up the Ghost, For, he then led Captivity captive in a pompous Triumph, spoyling Principalities, and Powers, and making a shew of them openly. And seeing now, that Christians are like faithful Souldi­ers, to follow the Captain of their Salvation, by treading in the same steps, at least in a spiritual sense, if they are made conformable to Christ in his death, by mortifying their sins, or crucifying their Flesh, with its Affections and Lusts, and also partake with him in the power of his Resurrection, by rising again to newness of Life, in a constant course of Grace and Holiness to their end, what shall hinder them from Ascend­ing triumphantly to the same Kingdom and seat of Glory? For, be sure the Almighty God is more just and righteous, then to demand any thing more of sincere Converts, in requital for their Trespasses and Sins, then what Christ once paid; when he was delivered for all our offences, and was raised again for our justification. Rom. 4.25. Eccl. 9.10, 5.6. To conclude the point, in this difficult case betwixt an offended God, and poor guilty Sinners: how can they possibly relieve either themselves or others; For there is no work, nor device, nor knowledg, nor wisdom in the Grave; whether then goest: therefore whatsoever thy hand findeth to do, be sedulous and careful in doing it with all thy might: 2 Cor. 6.2. Jo. 9.4. Ps. 115.17 For the dead have no more a Reward; nor any more a portion for ever in any thing that is done under the Sun. But now is the accepted time, now is the day of Salvation; before Night cometh, when no man can work. For the dead praise not the Lord; neither any that go down into silence. To day then if you will hear the voice of God, and live; harden not your hearts; but repent in time, and return unto the Lord, with Oyl in your Lamps before the doors are shut:Isa. 55. Seek the Lord whilst be may be found, call upon him whilst he is near; Come now to Christ, in this time of Visitation; labouring and heavy laden,Mat. 11.29. with broken contrite Hearts, and having on the clean Wedding garment, that is the Righteousness of Saints; that when the Bridgroom shall appear, ye may go into the Marriage Supper of the Lamb, and there take refreshment: or, find rest unto your Souls: For, those men who so live in the true faith and fear of God, shall die with comfort, and be really blessed in their end: Because, th [...]y shall rest from all their labours, Rom. 8.2. being free both from the law of sin, and of death; which can have no more dominion over them: for the guilt of sin, as also the condemning power of the Law will be quite and clean abolisht by the righteousness of Christ,Rev. 21.4. which by faith is imputed unto them, and abundantly rewarded, as if it were their own. All tears will then be wiped from their eyes: there will be no more death, neither sorrow, nor crying, nor any more pain: for the righteous men are in peace at the last; being ta­ken [Page 25] away from all Evil that is to come; either of Sin or Judgment: Death is then swallowed up in Victory; the powers of Hell are all vanquisht and overcome, and albeit they cease from all their Labours; yet their works do follow them. For amongst their Acquaintance of all sorts; Enemys or Friends; their Memories will survive their persons; and pre­serve the Fruits of their own hands, to praise them in the Gates: And, above all, God Almighty will then call to Remembrance all their good works; and recompence them for all their pains; with full wages, and above their deserts; in those Heavenly Mansions; where they shall for ever celebrate his holy Name with Hallilujahs, or Songs of Triumph, Honour, Praise and Glory, to Father, Son and Holy Ghost, one God World without end.