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a godly man is in the greatest fear and distress, if he did not know what a happy state he were in, he would at the same time rejoice with unspeakable joy; so that his pleasure is not founded, like that of wicked men, in stupidity, but in sensibleness; not in blindness, but in light, and sight, and knowledge.

2. There is Rest in this pleasure. He that has found this joy, finds a sweet repose and acquiescence of the soul in it. It sweetly calms the soul and allays its disappointments. Christ says, Matth. xi. 28, "Come unto me all ye that labour, and are heavy laden, and I will give you rest." There is a sweet contentment in it; the soul that tastes it, desires no better pleasure. There is a satisfaction in it. The soul that has been wandering before, when it comes to taste of this fountain, finds in it that which satisfies its desires and cravings, and discovers that in it which it needs in order to its happiness. John iv. 14. "Whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life." It is quite otherwise with the pleasures of ungodly men. There is no true rest in them, they are not enjoyed with inward quietness, there is no true peace enjoyed within, neither do they afford contentment. But those wicked men that have the most worldly pleasures, are yet restlessly inquiring, "Who will show us any good?" "The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” Wicked men in the midst of their enjoyment of pleasure have no true rest, neither do their reflections on it afford rest; but only remorse of conscience, and disquietude of soul, under the guilt that is contracted. But the pleasures of the godly afford rest in the enjoyment, and rest and sweetness in the reflection; it ofentimes calms and refreshes the soul to look on past comforts.

3. There is Life in it. It is a pleasure that strengthens and nourishes and preserves the soul, and gives it life, and does not corrupt and destroy and bring it to death, as do sinful pleasures. The pleasures of the wicked are poison to the soul, they tend to enfeeble it, to consume it; and kill it. But the pleasures of the godly feed the soul, and do not consume it; they strengthen, and do not weaken it; they exalt, and do not debase it; they enrich, and do not impoverish it. Death and corruption are the natural fruit of the pleasures of sin, but life is the fruit of spiritual pleasures. Gal. vi. 8. "For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting." The life in which this joy consists and to which it tends, is the most excellent life, and the only life worthy of the name; it is spiritual, and the beginning of eternal life: this pleasure is a fountain springing up to everlasting life. John iv. 14.

This pleasure is not a mere

4. There is Substance in it. shadow, an empty delight, as earthly pleasures are, but it is substantial joy. The pleasures of sin last but a little season, they are the crackling of thorns under a pot, or as the blazing meteors of the night, that appear for a moment, and then vanish. But this pleasure is like the durable light of the stars or the sun. Worldly pleasures are easily overthrown; a little thing will spoil all the pleasures of a king's court. Haman, in the midst of all his prosperity and greatness, could say, "Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate." But the joys of the saints are such as the changes of time cannot overthrow. If God lifts up the light of his countenance, this will compose and rejoice the heart under the saddest tidings. They joy in affliction. Their enemies cannot overthrow this joy; the devil and even death itself cannot overthrow it; but oftentimes it lives, and is in its greatest height, in the midst of the valley of the shadow of death. When in the most tormenting death, how often have the martyrs sung in the midst of the flames, and under the hands of their cruel tormentors! Job xxxv. 10. "But none saith, where is God my Maker, who giveth songs in the night."

5. There is Holiness in it. It is the excellency of these joys that they are holy joys. They are not like the polluted stream of sinful pleasures, but they are pure and holy. Rev. xxii. 1. "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb." These pleasures do not defile the soul, but purify it; they do not deform, but beautify it; they not only greatly delight the soul, but render it more excellent; they impart something more of God, more of a divine disposition and temper, dispose to holy actions, and cause the soul to shine as Moses' face did when he had been conversing with God in the mount, and as Stephen's face, which was as the face of an angel, when he saw heaven opened, and the Son of man standing on the right hand of God. Thus these pleasures make the soul more excellent, and more divine, as well as more happy.

6. There is sometimes Glory in it. God sometimes unvails his face, and lets in light more plentifully. This is a delight and joy, the excellency, and sweetness, and admirableness of which cannot be expressed. It is a kind of glory that fills the soul. So excellent is its nature, that the sweetest earthly delight vanishes into nothing, and appears as base and vile as dross and dirt, or as the mere mire of the street. It is bright above all that is earthly, as the sun is brighter than the glowworm. Of this, the apostle takes notice. 1 Peter i. 8. " Whom having not seen, ye love; in whom, though now ye see him

not, yet believing, ye rejoice with joy unspeakable and full of glory."

Secondly. I proceed to consider the happiness of the saints in Death. It may seem a mystery to the world that men should be happy in death, which the world looks upon as the most terrible of all things; but thus it is to the saints. Their happiness is built upon a rock, and it will stand the shock of death: when the storm and floods of death come with their greatest violence, it stands firm, and neither death nor hell can overthrow it. Here,

1. Death is rendered no death to them. It is not worthy of the name of death. As the life of a wicked man is not worthy of the name of life, so the death of a godly man is not worthy of the name of death. It is not looked upon as any death at all in the eyes of God, who sees all things as they are, nor is it called death by him. Hence Christ promises, that those who believe in him shall not die. John vi. 50, 51. "This is the bread which cometh down from heaven, that a man may eat thereof and not die. I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." It is no death to the saints, because it is no destruction to them. The notion of death implies destruction, or perishing in it; but the godly are not destroyed by death, death cannot destroy them; for as Christ says, they shall never perish. John iii. 15. "That whosoever believeth in him should not perish, but have eternal life." A godly man, when he dies, in no wise perishes. There is no end put to his life as a Christian, for that is a spiritual life that remains unquenched by death. A wicked man, when he dies, dies indeed, because then an end is put to all the life which he has; for he has no other life but temporal life; but the life of a Christian is hid with Christ, and safely laid up with him in heaven; and therefore death cannot reach his life, because it cannot reach heaven. Death can no more reach the believer's life than Christ's life. No death can reach Christ our life now, though he died once: but now he has for ever sat down at the right hand of God. He says, for the comfort of his saints, Rev. i. 18, "I am he that liveth and was dead: and behold I am alive for evermore, Amen; and have the keys of hell and death." Death not only cannot destroy a Christian, but it cannot hurt him; Christ carries him on eagle wings aloft on high, out of the reach of death. Death, with respect to him, is disarmed of his power: and every Christian may say, "O death, where is thy sting?" Death was once indeed a terrible enemy, but now he has become weak. He spent all his strength on

Christ; in killing him, he killed himself; he was conquered then, and has now no power to hurt his followers. Death is now but the shadow of what he would have been if Christ had not conquered him; he was once a lion, but now he is but a lamb. A good man may indeed be harassed with fears of death, and may be much terrified when going through the valley of the shadow of death, but that is no just ground of any terror, and if the saints are terrified, it is only through their infirmity and darkness. As a child is frightened in the dark where there is no danger, because he is a child, so a good man may be affrighted at the terrible looks of death. But he will find this awful appearance to be only a shadow, that can look terribly, but can do nothing terrible. Death may, through the weakness of the saints, trouble them, and exercise them, but he cannot destroy the ground they have for comfort and support. When death comes to a wicked man, all those things on which he built his comfort fail, their foundation is overflown with a flood. Job xxii. 16. But the foundation of the peace and comfort of the godly man is not shaken at such a time. Oftentimes the saints are actually carried above all the fears and terrors of death; they see that it is but a shadow, and are not afraid: not only their foundation of comfort remains, but that peace and comfort itself is undisturbed, the light shines through the darkness, and the lamb-like nature of death appears through the shadow of the lion. The godly have a God to stand by them when they come to die, in whose love and favour they may shelter themselves, in whose favour is life, yea life in death; and they have a blessed Saviour to be with them, to uphold them with the right hand of his righteousness. These are the friends they have with them, when they are going to take their leave of all earthly friends. God will be with them when their flesh and heart fails; God will be the strength of their heart, when they are weak and faint, and nature fails. God will put underneath his everlasting arms to support them, and will make all their bed for them in their sickness. Ps. xxxvii. 37. "Mark the perfect man, and behold the upright; for the end of that man is peace."

2. Death is not only no death to them, but it is a translation to a more glorious life, and is turned into a kind of resurrection from the dead. Death is a happy change to them, and a change that is by far more like a resurrection than a death. It is a change from a state of much sin, and sorrow, and darkness, to a state of perfect light, and holiness, and joy. When a saint dies, he awakes, as it were, out of sleep. This life is a dull lifeless state; there is but a little spiritual life, and a great deal of deadness; there is but a little light and a great deal of



darkness; there is but a little sense, and a great deal of stupidity and senselessness. But when a godly man dies, all this deadness, and darkness, and stupidity, and senselessness are gone for ever, and he enters immediately into a state of perfect life and perfect light, and activity and joyfulness. A man's conversion is compared to a resurrection, because then a man rises from spiritual death. Eph. ii. 1. "And you hath he quickened, who were dead in trespasses and sins." But though spiritual life is then begun, yet there are great remains of spiritual death after this, and but little life. But when a godly man dies, he rises from all remains of spiritual death, and comes into a state of perfect life. This body is like a prison. to the holy soul, it exceedingly clogs, and hinders, and cramps it in its spiritual exercises and comforts. But when a saint dies the soul is released from this prison, this grave, and comes into a state of glorious freedom and happiness. So that death is not only deprived of his sting, but is made a servant to the saints, to bring them to Christ in heaven, who is their life. And their ground of comfort does not only last when they are going out of the world, but it is in some respects increased, for then their perfect happiness draws nigh. It is "far better" to depart

and be with Christ, than to continue here. And when the saints are enabled to see their own happiness in death, they are enabled exceedingly to rejoice in the midst of the valley of the shadow of death, and to triumph joyfully over the king of terrors. Death to the saints is always a passage or avenue, leading out of a world of vanity, and sin, and misery, into a world of life, light, and glory; but though often a dark avenue, it is at times full of light, the darkness all vanishes away, and the light shines out of that glorious city into which they are entering. It shines through the darkness and fills the soul, and the clouds of death vanish before it. The awful appearance of death is but a mask or disguise that death wears. It is not terrible but joyful in reality, and this light of the new Jerusalem sometimes so clearly shines that it shines through the frightful disguise, and shows the saints that death is but a servant. Yea, sometimes it is so when death has on its most terrible disguise that ever it wears, and comes in its most dreadful forms, as when the saints are burnt at the stake, and put to all cruel and tormenting deaths. It is oftentimes joyful to the saints when dying, to think that they are now going into the glorious presence of God, to enjoy God and Christ to the full. The joyful expectation sometimes makes them ready to cry out, "Even so, come Lord Jesus, come quickly!" and, "Why is his chariot so long in coming ?"

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