OF whom speaks the Apostle these high things? Of them that are sanctified in Christ Jesus, called to be Saints. For, to such he wrote this excellent Epistle, 1 Cor. 1.2. What? Are all things theirs: whether Paul, or Apollo, or Cephas, or the VVorld, or LIFE, or DEATH, or things present, or things to come, Are all theirs? and they Christs? and Christ God's?

Happy are the People that are in such a case! yea, thrice happy is that people, whose God in Christ is the LORD. Psal. 144.15.

Some think, and say, That they are rich, and increased with goods, and have need of nothing: who yet know not that they are wretched, and miserable, and poor, and blind, and naked. Rev. 3.17. But here they that are Christ's, are declared to be rich indeed by Christ; forasmuch as in Christ, and through Christ, All things are theirs.

The words are very emphatical, and comprehensive, and mysterious. Let us view them in their 1. Connexion, 2. Contents, and 3. Propositions thence resulting.

The Connexion of these words with the Context, is hinted in the particle [ 〈 in non-Latin alphabet 〉 , for] ver. 21. This particle [ 〈 in non-Latin alphabet 〉 , for,] is of various use in the New Testament. It is 1. Sometimes Expletive, denoting the meer Emphasis of any expression or phrase: As in Matth. 1.18. 2 Tim. 2.7. 2. Sometimes Declarative, setting forth some matter or thing more fully: As in Luk. 2.10. 1 Thess. 2.14. and often. 3. Sometimes Causal and Argumentative, giving a Reason for confirmation of any thing propounded or asserted: As in Rom. 14.7, 8, 9. And in this sense it's used here 1 Cor. 3.21. as a Reason why the Corinthians should not glory in men, in any of their Ministers: Because they and the Church were not for the Ministers; but the Ministers, and all things for them; and they for Christ, &c. vers. 21. And the Argument seems to be a majori ad minus affirmativè, Sic▪ Joan. Calvin, in Comment. ad 1 Cor. 3.21, 22, 23. from the greater to the lesser affirmatively: Thus; Christ is God's, ye are Christ's, and all things are yours, for your good, for your happiness. All things (as Beza 〈 in non-Latin alphabet 〉 ] id est, Adminicula vobis destinata, ut ad Christum, & à Christo ad Deum subvehamitis, non autem ut in illis Adminiculis haereatis: Ita enim fieret, ut non vestra essont illa, sed illorum potius essetis: Bez▪ in Annot. ad 1 Cor. 3.22. well-illustrates it) are yours, as your helps and fartherances unto Christ, and by Christ unto God: And consequently, All your Teachers, with all their variety and eminency of Gifts, are yours also. Therefore, you must not acquiesce, nor finally rest in any of these; you must not terminate nor glory in any of them; but only in Christ, and in God. Otherwise (as Beza well expresseth it) They are not so much yours, but rather you are theirs.

These Corinthians carnally gloried in the Gifts of their Teachers, some in one respect, some in another: whereupon contentions and divisions increased amongst them, 1 Cor. 1.10, 11, 12. Therefore Paul, by many Arguments, and by this in the Text after the rest, endevours to quench these heats, and to cure these unchristian distempers.

But I may not any further look back to the Context, having many steps to make forward in the Text. Nor intend I to handle these words in their Relative, but in their more Absolute Consideration.

The Contents wrapped up in these words, are most observable and eminent. For,

Herein is a rich Magazine of Treasure. And this Treasure is especially Tripartite, viz.

These three are well explicated by Oecumen. saying; All things are yours: As your Benefits and Gifts. Ye are Christ's: As his Creatures and Workmanship. Christ is God's: As his Generation and Son. 〈 in non-Latin alphabet 〉 Oecum. in Comment. ad 1 Cor. 3.

Now, The Saints Treasure in and by Christ, is (1) More generally propounded; All things are yours. And this, after sundry instances, is again reduplicated and repeated, for the greater emphasis. (2) More particularly expounded and illustrated, by an Induction of particular instance, viz. 1. All the Ministers and Teachers are yours. Therefore glory in none. 2. The World is yours. Therefore, serve it not; but make it serve you. 3. Life is yours. Therefore use it aright: Live unto the Lord. 4. Death is yours. Therefore dread it not; but prepare for it, and die to the Lord. 5. Things present are yours: For your Benefit and Consolation in this world. 6. Things to come are yours also: For your Bliss and Glorification in the world to come.

Or, Here's an excellent Scale or Series of Ends subordinate; And of Things referred unto these their Ends respectively, whereunto they have more immediate tendency and subordination:

And these Ends are especially three, viz. 1. The Saints and members of Christ; (for to such be here wrote, 1 Cor. 1.2.) they are the first and lowest end, here mentioned. To them, as to their immediate end, are subordinated, The Ministers, the World, Life, Death, Things present, Things to come, and all things. All these are made contributory and subservient to the Saints, for their benefit, edification, and eternal salvation, ver. 21, 22. 2. Christ. He (as Mediator) is the second End, and superior to the former. To him, his service and glory; as to their immediate end, All the Saints and whole Body of Christ, is, and ought to be subordinate, vers. 23. 3. God. He is the third and supreme End. To him, as to his immediate End, Jesus Christ the Mediator is subordinate, That God in all things may be glorified, vers. 23.

Propositions, hence resulting, are many. Especially these, viz. 1. Christ the Mediator is God's: And God is his End. 2. The Saints are Christ's: And Christ is their End. 3. All things are the Saints: And the Saints are their End. And under this third more particularly are comprised these Propositions, viz. 1. They that are Christ's, have all his Ministers theirs. 2. They that are Christ's, have the whole world theirs. 3. They that are Christ's, have LIFE and DEATH theirs. 4. They that are Christ's, have things present, and things to come theirs. 5. They that are Christ's, have all things theirs.

Thus you may see, here's an ample field of Matter discovered. To treat of all these at this time, is neither possible, nor pertinent to this solemnity. From among all the rest, I shall single out only one Doctrinal Proposition, as being more peculiarly apposite to the present occasion, viz.

They that are Christ's, Doctr. have Life theirs, and Death theirs.

They that are Christ's; indeed and in truth. 1 Not only in Name, but also in Nature: Being New Creatures, 2 Cor. 5.17. and partaking the Divine Nature, the true Image of God, 2 Pet. 1.4. Ephes. 4.24. with Col. 3.10. 2 Not only in Form outwardly by a meer visible Profession; but also in Power inwardly by an holy Constitution, attended with an answerable Conversation, Matth. 25.3, 4. 2 Tim. 3.5. Rom. 2.28, 29. 1 Joh. 2.6.

These, have Life theirs, and Death theirs. 1 Life, their Day to labour in: Death, their night to rest and sleep in. 2 Life, their Race to run in: Death, their Goal to obtain the Prize in. 3 Life, their Sea to sail in: Death their Haven to land in. 4 Life, their Egyptian pilgrimage under the many oppressions of their enemies: Death, their Red-Sea, delivering them, but overwhelming all their oppressors. 5 Life, their long Wilderness-progress towards the heavenly Canaan: Death, their roaring Jordan to be pass'd through at their entrance into the heavenly Country flowing with milk and honey. 6 Life, their time of Conflict and Tribulation: Death, their time of Conquest and Coronation, 7 Life, their holy time of Preparation for the Lord: Death, their happy time of Transmigration to the Lord.

But waving Generalities, let's come to a more Particular Illustration of this Proposition. And here we shall enquire, 1. What's here meant by Life and Death? 2. How Life is theirs', that are Christ's? 3. How Death is theirs, as well as Life? 4. Whence it comes to pass, that Life and Death are thus theirs, who themselves are Christ's?

What's here meant by Life and Death?

Chrysostom seems by these to understand,(f) Joh. in. Chrysost. in 1 Cor. 3. Hom. 10. p 99 • D.E. the Life and Death of their Teachers: that as they live, so they undergo Perils and Death it self for the body of Christ, his Church. — And further he thinks it may be said as to Death; 〈 in non-Latin alphabet 〉 . That is to say; That Adam's Death was for us, that we may be corrected (or nurtured.:) Christ's Death, that we may be saved. Chrysost. ibid. But (pace tanti viri, by the good leave of so grave an Author:) Life and Death here are not intended either of their Teachers, or of Adam, or of Christ: but of the Life and Death of the Saints and Members of Christ: As the current of the words evidently imports. Besides, that phrase [All things are yours, whether Paul, or Apollo, or Cephas] sufficiently comprehends all things in their Ministers; Office, Gifts, Graces, Life, Death, &c. here asserted to be theirs. And as for the Death of Adam, or of Christ: nor Text, nor Context afford the least colour for any such interpretation. But they that are Christ's, Life is theirs, and Death theirs. The Life which themselves shall here live, and the Death which themselves shall die: both are theirs for their great good and manifold advantage.

But note; Life and Death are of three sorts, viz. 1 Natural, Corporal, or Temporal. Rom. 14.7, 8, 9. (I list not to be too Critical upon terms,) stile it which you will, so you rightly understand the thing. 2 Spiritual. Ephes. 2.1.5. 3 Eternal. Mat. 25.46. Now here we are not to understand Life and Death, Spiritual, or Eternal: but only Life end Death Natural, Corporal or Temporal.

Life Natural or Temporal, is one of our dearest Temporal enjoyments in this present world. All that a man hath will he give for it. Job 2.4. It consists generally, in the vital union of Matter and Form, of Body and Soul. Life (said one) is the Souls abode in the Body: Vita est mansio animae in corpore. La • g. • . But here three things must be distinguished, viz. Principium vivendi: Esse viventis: Operationes vitae. 1. Principium vivendi, the Principle of living. And that's the Form, or Soul: Vegetative, in Plants; Sensitive, in Bruits; Intellective or Rational; in Man. 2. Esse viventis, The Being of the living: which is properly such a Nature in the living Creature, while the Principle of Natural life is in it, as whereby it is disposed to exert and exercise acts of life.Vivere, viventibus est esse. 3. Operationes vitae, The Operations or Acts of Life. Properly and formally these are not Life; but the effects, fruits, and evidences of Life. These Acts of Life may be reduced to Motion. — In him we live, and move, — Act. 17.28. Every Creature that lives, moves. And as the Motion in any Creatures is more or less perfect; so the Life of them is more or less perfect. Thus, Living Plants do move, by Nourishing themselves, Growing, Fruit-bearing, and Breeding their like. Thus, Living Bruits do move by all the said Motions of Plants, and over and above them; by Outward senses. Seeing, Hearing, &c. by Inward senses, The Common-sense, Phantasie, and Memory; and by Loco-motion, or moving from place to place. Thus, Living man moves by all the Motions of both Plants and Bruits; and above them all, by Understanding, Conscience, and Will. The Motion of Bruits is more perfect than that of Plants: and consequently, the Life of Bruits is more perfect than the Life of Plants. But the Motion of Man is more perfect than the Motion of Plants or Bruits: and therefore Mans Natural Life is incomparably more perfect, noble and excellent than theirs.

Death Natural or Temporal, is, The Privation of Life Natural, through the Separation of the Matter from the Form, of the Body from the Soul.Eccles., 12.7. In the Death of Plants or Bruits, the Form or Soul is so severed, that it's destroyed with the Body, Goes downward: But in the Death of Man, his Soul is so separated, that it separately subsists without the Body, Goes upwards;Eccles. 3.21. Returns to God, to be immediately disposed by him, unto eternal weal or woe, Eccles. 12.7. 1 King. 17.21, 22. Heb. 9.27. & 12.23. Luk. 23.43. & 16.22, 23. 1 Pet. 3.19.

Now, they that are Christ's have Life and Death, Natural, Corpo • al or Temporal, theirs. Theirs peculiliarly; theirs advantagiously, beneficially, salutiferously.

How is Life theirs, that are Christ's?

Resol. They that are Christ's, have Natural Life theirs, in a far and more excellent sort, than any Christless persons have it, viz.

Now, unto them that are Christ's, this temporal life here on earth is so sanctified and blessed, as (in reference to Spirituals and Eternals) to be, 1. Their holy Seed-time: Their Seed-time of Grace and Glory. In this Life they have their Season or Time accepted, their Day of Salvation. 〈 in non-Latin alphabet 〉 . 2 Cor. 6. • . In this Life, their Eternal Life is begun, Joh. 3.36. & 17.3. The foundation stones of their Salvation are laid: Their eyes are opened, and they are turned from darkness to light, and from the power of Satan, unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified through saith that is in Christ. Act. 26.18. In this Life they are called, justified, and in some measure glorified: As they were before the foundation of the world was lai • , eternally predestinatedRom. 8.29▪ 30. 2. Their Spiritual Trading-time. In this Life, they that are Christ's, have an excellent opportunity of driving their Spiritual Trade to their eternal advantage. Their LORD and Master Jesus Christ is gone into a far Country to receive a Kingdom, and to return; And he hath committed a stock of Talents, of Graces, Gifts, endowments, opportunities, &c. to every of his servants during his absence, that they may winde and turn them, imploy and improve them in their spiritual Trade, for their Masters benefit. To some five, to some two, to some one talent. Of all which he will require an exact account at his return; and will according to their works remunerate them respectively, Matth. 25.14, to 31. In this Life they, as wise Merchants, have the happy season of traffiquing for spiritual Pearls and Treasures of greatest price, Matth. 13.44, 45, 46. Now, now, They buy of Christ gold tryed in the fire, that they may be rich, and eye-salve that they may see, and white raiment that they may be clothed, and that the shame of their nakedness do not appear, Rev. 3.18. The Gold of Christs pure Doctrine, o • of unfained Faith, both of them more pure and precious than gold tryed in the fire: The Eye-salve of saving Illumination; and the White-raiment of Christs Righteousness. Of all these spiritual commodities, Christ alone hath the Monopoly. Christus est 〈 in non-Latin alphabet 〉 ille, qui merces salutis caelitùs venalts • nobis promit & offert in Evangelio, non precio vel hie • itis parandas, sed precibus & fide gratis à Deo accipiendas. Hoc 〈 in non-Latin alphabet 〉 est CHRISTI, extra quod nulla est salu • . F • lluntur ergo qui à Sanct • s salutem petunt. Impostor est Papa, qui indulgentias & Goelum • uro vendit. D. Pa. • us in Comment. ad Apocalyps. c 3. ver. 18. Therefore of him alone they buy them; and of him they have them without money and without price, Isa. 55.1, 2, 3. 3. Their striving time. In this Life, they that are Christ's, have a seasonable opportunity, 1. Of striving to enter in at the strait gate, leading to life, which few do find, Luk. 13.24. 2. Of contending earnestly for the faith once delivered to the Saints, Jude v. 3. 3. Of striving, 1 As Wrastlers against all spiritual Antagonists, Eph. 6.12. 2 As Soldiers to fight the good fight of Faith against all spiritual Enemies, the World, Flesh and Devil, 2 Tim. 4.7. Ephes. 6.11, 12. 3 As Racers, to run with patience the Race that is set before them yea, so to run, as to obtain the Crown, Heb. 12.1. 1 Cor. 9.24. Forgetting those things that are behind, and reaching forth to those things which are before, They press towards the mark for the prize of the high • calling of God in Christ Jesus, Phil. 3.13, 14. 4. Their Trying time. In this Life, they that are Christ's, have many Tryals: but all for their good. 1 They are tryed by Temptations, To discover the good that's in them: As Abraham was tryed, Gen. 21.1, &c. Heb. 11.27. 2 They are tryed by Tribulations, To refine and purge away the evil that is in them, Zech. 13.9. Isa. 27.9. 3 They are tryed by Persecutions and fiery Tryals; That they may be partakers of Christs sufferings, and so may have the greater joy and crown at Christs appearing, 1 Pet. 4.12.13. Revel. 2 10. The Wheat will not be clean, without the Fan; The Gold will not be pure, without the Fire and Fining-pot; The Pomander smells the better for rubbing; The Spice becomes the more fragrant by bruising; and the strings of the Musical Instrument, when stricken, makes the sweetest Melody: Thus are they that are Christ's, exceedingly bettered by all variety of their Temptations and Tribulations, Heb. 12.6, 7, 8, 9, 10. Rom. 5.4, 5. & 8.28. 2 Cor. 4.17. 4 Yea, this Life is the Saints most-happy season for searching and trying their own hearts and ways: That so they may make their calling and election sure; may know that Christ is in them, and that they are no Reprobates, 2 Pet. 1.10▪ 2 Cor. 13.5. 5. Their Growing time. In this Life, they that are Christ's, have an excellent opportunity of spiritual Growth in Grace, and in the knowledge of Jesus Christ our Lord, 2 Pet. 3.18. As did those eminent. Thessalonians; of whom Paul testified, Your Faith groweth exceedingly; (Gr. over-groweth, abundantly-groweth,) and the charity of every one of you all towards each other aboundeth. 〈 in non-Latin alphabet 〉 2 Thes. • .3. And no wonder that in this Life, they that are Christ's so grow and shoot forth: For▪ • Now it is, that they have the Ministers of Christ of all sorts planting and watering them, 1 Cor. 3.6, &c. 2 Now they have the Gospel-Ordinances moystening and feeding them, 1 Pet. 2.2. 3 And, which is most of all, Now they have the enlivening Sun-shine of Gods favours from Heaven influencing them and causing them to increase, 1 Cor. 3.6, 7, &c. And all this makes them exceedingly grow and flourish in all Spirituals day by day. 6. Their Fruit-bearing time. In this Life, they that are Christ's have the very season of spiritual Fruitfulness. Now they are as trees planted by the rivers of waters, giving forth their fruit in due season, Psal. 1.3. Now the North-wind awakes, and the South comes and blows upon their Garden, that the Spices thereof may flow out; that Christ their Beloved may come into his Garden, and eat his pleasant fruits, Cant. 4.16. viz. the fruits of Holiness, Righteousness, Sobriety▪ of Faith, Love, Meekness, Humility, &c. even all the precious fruits of the Spirit; together with all those pious exercises of Hearing, Praying, Meditating, Almsgiving, and all good-works, Rom. 6.22. Ephes. 5.9. Gal. 5.22, 23. Now they are an Orchard of Pomegranates, with pleasan • fruits; Camphire with Spikna • d, Spiknard and Saff • on, Calamus and Cynamon, with all the tr • es of Frankincense, Mirrh and Aloes, with all the chief spices. Cant. 4.13, 14. Now, now in this Life (O Christians!) is all your fruit-bearing time: This is your golden season for Believing, Repenting, Mortifying of sin, vivifying of Grace, &c. there's no place for any such thing in the grave. I T •• grave cannot praise God, death-cannot celebrate • im; they that go down into the pit, cannot hope for his truth▪ The living, the living he shall praise him▪ — The Father to the children shall make known his truth, Isa. 38.18, 19. Therefore now let the councel of Solomon sink deep into every true Christians heart; Whatsoever thine hand findeth to do, do it with all thy might; for there is no work, no • device, nor knowledge, nor wisdom in the grave whither t ••• goest, Eccles. 9.10. 7. Finally, Their Hoarding time for Eternity. In this Life, they that are Christ's, lay up for themselves Treasures in Heaven, where neither moth nor rust doth corrupt, nor thieves break through and steal, Matth. 6.20. Now they treasure up Gifts, Graces, Prayers, Tears, Promises, Experiences, Evidences for Heaven, &c. Now they may be rich in good-works, ready to distribute, willing to communicate▪ laying up in store for themselves (bags that wax not old, and) a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.19. Now they may make themselves friends with the Mammon of unrighteousness, that when they fail, they may be received into everlasting habitations, Luk. 16.9. Now they may meditate of their Mortality, and prepare for their Immortality. Now they may ponder upon their First, Middle, and Last things, (as Bernard ranks them.) Those bring shame, those grief, and these Fear. They may think whence they came, and blush: where they are, and groan • whither they go, and tremble. Fili, memorare novissima tua, & in aeternum non peccabis. Revole Primordia; Attende Media; Memorare Novissima tua. Haec pudorem adducunt, ista dolorem ingerunt, illa metum incatiunt. Cogita unde veneris, & erub • sce: Ubi sis, & ingemisce: Q • ò vadas, & contremisce. D. Bernard. Serm. de Primordiis & Novissimis nostris, ad is p 376. Antuerp. 1616. They may remember their latter end, that they may not easily do amiss. Thus, Life is theirs.

How is Death theirs, that are Christ's?

Resol. As I have discovered the bright Day of Life to be theirs; so now I shall shew, how the dark Night of Death is theirs also. It's appointed to all men, Godly and Wicked, once to die. Heb. 9.27. But oh, what a vast disparity is there, betwixt the Godly that are Christ's, and the Wicked that are Christless in Death!

To the wicked belong, 1 The terrors of Death, Heb. 2.15. that King of Terrors ▪ as Bildad calls it; Job 18.14. that Most terrible of terribles, 〈 in non-Latin alphabet 〉 Aristot. as the Heathen stiled it. The enmity of Death, 1 Cor. 15.25, 26. 3 The sting and venom of Death, 1 Cor. 15.56. 4 The curse and bitterness, gall and wormwood of Death, Gal. 3.10. 5 The woful followers of Death, viz. The Judgment of Condemnation, Heb. 9.27. Joh. 5.29. And everlasting Torments in Hell, Matth. 25.41, 46. Luk. 16.23.

But from them that are Christ's, All this evil and mischief of Death is sweetly removed away by Christ. • . They fear not Death, but can desire it, and groan after it. — Having a desire to depart, and to be with Christ, which is much more best. Heb. 2.14, 15. Phil. 1.23. —Lord, now lettest thou thy servant depart in peace, according to thy Word Luk. 2.29. —▪ For in this we groan earnestly, desiring to be clothed upon with our House which is from Heaven. 2 Cor. 5. •• , 2, 3, 4. 2. Of a • Enemy, Death is become their Friend: Of Loss, their Gain, Phil. 1.21. 2 Cor. 5.1. 3. Of an Hornet, Death is become a Drone▪ The sting of Death is plucked out by Christ, who hath given them the victory, 1 Cor. 15.54, 55, 56, 57. 4. The Curse of Death is turned into a Blessing; Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them, Rev. 14.13. 5. And the Consequents of Death are to them most comfortable, viz. The judgement of Absolution, Heb. 9.27. with Matth. 25.34. And eternal life in Heaven, Matth. 25.46. Luk 16.22. Thus, to them that are his, Jesus Christ brings light out of Darkness, Good out of evil, life out of Death. He turns this venemous Viper, Death, into a soveraign Treacle. Death is as Sampson's roaring Lyon, slain by Christ our true Sampson; out of whose carkase he gives his members the sweetest Honey-combs Ecce favas mellis st • llat de ventre Leonis. S.S. of Spiritual advantages.

More Particularly, let them that are Christs know, That 1. Death is their sweet sleep in Jesus. It's often stiled, their Sleep, As Joh. 11.11, 12, 13. Acts 13.36. 1 Cor. 15.51. & 11.30. And sometimes, their Sleep in Jesus. As; — them also which sleep in Jesus, will God bring with him, 1 Thes. 4.14. —Then th • y also which are fallen asleep in Christ, are perished, 1 Cor. 15.18. The Grave is their Bed.—they shall rest in their Beds—Isa. 57.2. It is said of godly King Asa; — they buried him, — and laid him in the Bed, which was filled with sweet odours and divers kinds of spices prepared by the Apothecaries art, 2 Chron. 16.14. But the Saints last bed, the Grave, is perfumed with better sweets than Spices and Odors, even wi • h the Burial of Christs own blessed Body, Matth. 27.59, 60. In these Beds they rest from all their labours, of sin and sorrow, Rev. 14.13. Here they sweetly sleep as in the bosom of Christ, unto whom even their dead dust remains still mystically united, and therefore is of precious account with him. And out of this last sleep they shall again awake at Christs glorious appearing, Dan. 12.2. 1 Cor. 15.23. 51, 52▪ &c. 1 Th • ss. 4.14, 15, 16. 2. Death is their Alteration, not their Abolition; their Change, not their Confusion. Thus • ob accounted it; — All the days of my appointed time will I wait, till my change come, Job 14.14. And of all men in the world, they that are Christ's, do at death make an happy change: They change Earth for Heaven; An earthly Claytabernacle, for Celestial Mansions in the Heavenly Fathers house, 2 Cor. 5.1, Job 14.2. Rags of Mortality, for Robes of Immortality, 2 Cor. 5.4. 1 Cor. 15.53. Society of Saints imperfect, for the company of blessed Angels and of the spirits of just men made perfect, Heb. 12.23. As Hierom said of Nepotianus; He did not so much die, as remove: not so much leave his friends, as change them. Intelligeres il um, non emori, sed emigrare: & mutare amicos, non relinquere. Hier. in Epit. Nepot. tom. 1. p. 25. A. Basil. 1553. In all respects they change every way for the better. 〈1 page duplicate〉 〈1 page duplicate〉 3. Death is their Departure, not their Destruction. Their 〈 in non-Latin alphabet 〉 or dissolution, not their 〈 in non-Latin alphabet 〉 or reversion. — Having a desire to depart, — Phil. 1.23. Their loosing from this Earthly shore, to set sail for Heaven. Good old Simeon said; 〈 in non-Latin alphabet 〉 , &c. Lord, now loosest thou thy servant, or lettest thou loose thy servant, &c. Luk. 2.29. They depart, From this Egypt and Wilderness, to that Canaan: From this earthly, to that better and heavenly Country: From this decaying City below, to that continuing City above, Heb. 13.14. From visibles, to invisibles: From transitory and finite creatures, to God the Creator, and Jesus Christ the Redeemer, blessed for ever, Amen. Joh. 20.17. Phil. 1.23. 1 Thess. 4.17. Rom. 9.5. 4. Death is their Gain, not their Loss. So the Apostle judged it would be to him; For, to me to live is Christ, and to die is Gain, Phil. 1.21. What Gain▪ They that are Christ's, when they die, lose their dearest Natural lives, and therewith their earthly relations and acquaintance, their Friends, houses, Lands, Livings, Honors, Riches, Pleasures, even all these temporal enjoyments. True. But what are all these? Painted shadows, vanishing Bubbles, magnifi'd Nothings. They gain by Dying, other manner of Treasures: as, Perfection of Grace, Possession of Glory, the Inheritance of Heaven, the Society of Saints and Angels, the immediate fruition of Christ, and beatisick vision of God for ever face to face, Heb. 12.23. Job 17.24. 1 Thess. 4.17. Matth. 5.8. 1 Joh. 3.2. All their Losses are nothing to these Gains. 5. Death is their Red Sea, affording them an eternal es • ape from all evils and dangers, but swallowing up all their enemies for evermore. Then they cease from sin, which shall no more defile them, Rom. 6.7. Then they rest from their labours, which shall no more weary them, Rev. 14.13. Then God shall wipe away all tears from their eyes, and there shall be to them no more Death, Pain, Sorrow, nor Crying, Rev. 21.4 Then no fiery darts of Diabolical Temptations shall ever more reach them: Then the wicked shall cease from troubling, and the weary shall be at rest, Job 3.17. 6. Death is their Bodies Seed-time, for an hopeful crop at the Harvest of the Resurrection. Tertullian said excellently; The Confidence of Christians, is the Resurrection of the Dead Fiducia Christianorum, Resurrectio mortuorum. Tertul. lib. de Resur. carnis, cap. 1. p. 314. Fra • e ••• 1597. But the Apostle Paul most sweetly; —That which thou sowest, is not quickned except it die. And that which thou sowest, thou sowest not that body which shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body. — So also is the Resurrection of the dead: It is sown in corruption, it is raised in incorruption; It is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; It is sown a natural body, it is raised a spiritual body. 1 Cor. 15.36, 37, 38, 42, 43, 44. A wet and sad Seed-time; but a joyful and happy Harvest. 7. Finally, Death is their Souls Birth day of eternal Bliss. As it is the Omega to all their Miseries in this world present; so is it the Alpha to all their felicities in that world to come. Then the voice from Heaven saith unto them, Rome up hither Rev. 11, 12.. Oh, the day of their Dissolution will to them be a great, an happy, a glorious day indeed! Their Redemption from all their sin and sorrow, Rom. 6.7. Rev. 4.13. Their translation into the better Country, that is, the Heavenly. Their entrace into their Masters joy, Mat. 25.21, 23. The Day-break of their endless Sabbath, Heb. 4.9. Rev. 14.13. The inchoation of their eternal Jubilee. Their heavenly Coronation-day, with that far more exceeding and eternal weight of glory, 2 Tim. 4.7. 2 Cor. 4.17. Yea, their blessed Marriage-day with the Lamb, in whose immediate vision and fruition their ravishments shall be unutterable, and their intrancements unspeakable, Joh. 17.24. The enjoyment of Christ in Heaven, is the very Heaven of Heaven. —Ah! we want (Christ) himself: And I should refuse Heaven, if Christ were not there. Take Christ away from Heaven, and it's but a poor, unheartsom, dark, wasle dwelling. Heaven without Christ, should look like the direful land of Death.—Mansioris are but as places of briars and thorns, without Christ: Therefore I would have Heaven for Christ, and not Christ for Heaven. Formal Blessedness is created; but Objective Happiness is an increated Godhead, &c. S. Rutherford in his CHRIST Dying, &c. Epist. to the Reader, p. 10, 11.

Thus, to them that are Christs, out of Death that great eater comes meat; and out of strength comes sweetness.

Whence is it, That thus Life and Death become theirs that are Christ's?

Resol. All this comes to pass, 1. From the All-ordering Purpose and Providence of God towards them that are Christ's; who love him, and are the called according to his purpose. He makes all things, good and evil, prosperity and adversity, life and death, &c. cooperate for good unto them. All things, not only some things. All things, not divisim, but conjunctim; not severally, but jointly, one with another, and all with the influence of Divine benediction. As all the wheels in a W •• ch work together to tell the hour; And as all the Ingredients in a Medicine work together to effect the cure. We know that all things work together for good to them that love God, that are the called according to his purpose, Rom. 8.28. The Lord makes every wind to blow them profit; every thing do them good. 2. From Christ's meritorious Purchase Among many other the glorious atchievements of Christ, there are three very observable in reference to our present purpose, viz. (1) Christ hath obtained, regained, restored all Good to his, which the first Adam had forfeited and lost, Col. 1.20. Mat. 6.33. Rom. 8.32. Tit. 1.15. (2) Christ hath removed all the evil from his, which the first Adam had procured. Tit. 2.14. Gal. 3.13, 14. Heb. 2.14, 15. (3) Christ turns that evil unto Good to his, which is not totally removed. Their Sin makes them so much the more see the need and worth of a Saviour, Rom. 7.23, 24, 25. Their Afflictions become great spiritual advantages, Rom. 5.3, 4, 5. Heb. 12.6, 7, 8, 9, 10, 2 Cor. 4.17. Yea, their Death it self is rendred to them a glorious gain, Phil. 1.21, 23. 2 Cor. 5.1, 2, 3, 4. One well observed; The Covenant of Grace made no Death, but found it in the world. Christ made, of an old enemy Death, a new servant: It's now the Kings Ferry-boat to carry the children over the water. S. R. in his Treat. of the Covenant, &c. p •• . 1. chap 8. p 47. And I may adde; Through Christ's merit, to them that are Christ's, Death is but a dark entry into their Heavenly Mansions: A churlish Porter, ushering into the glorious Paradise: A fiery Chariot and Whirlwind, conveying them speedily unto Heaven. 2 King. 2.11. 3. From the predominant and inviolable concatena • ion of the Causes of their salvation. They that are Christ's, are Predestinated, Called, Justifi • d, and in some measure Glorified, Rom. 8.29, 30. Therefore, if God be thus for them; what shall prevailingly be against them? He that spared not his own Son, but gave him up freely for them; how shall • e not with him also freely give them all things? ver. 31, 32. Shall not life be theirs, and Death theirs, and all things theirs for good? This indissoluble Chain of salvation cannot be broken, by Life, Death, or any thing: Therefore Life, Death, and all things must comply to it, contribute to it, be wholly and universally subordinate and every way subservient to the accomplishing of it.

Thus we see, How Life and Death are theirs, that are Christ's: And whence this comes to p • ss.

Now come we to certain 〈 in non-Latin alphabet 〉 , to certain Consectaries or Inferences hence, by way of Application.

Hence, What Priviledged-persons are true Christians, above all Christless wretches, both in Life and Death! Parallel them a little according to former discoveries; and see what the Lord Christ hath done for his, more than for all others.

They that are Christ's, 1. Have Life theirs. Their Holy Seed-time: Their Spiritual Trading-time: Their Striving-time after best enjoyments: Their Trying-time in their Spirituals: Their Growing time in Grace and Knowledge: Their Fruit-bearing time in all good works: And their Hoarding time for Life eternal. 2. Have Death theirs also. Their sweet sleep in Christ Jesus: Their perfective Alteration, not their Abolition: Their happy Departure, not their Destruction: Their great Gain, not at all their Loss: Their Red-Sea, delivering them, but drowning all their Enemies: Their Bodies Seed-time for the glorious Harvest at the Resurrection: And their Souls Birth-day of Eternal bliss.

They that are Christless, on the contrary, are naked and destitute of all these Advantages both by Life and Death. Nor Life, nor Death are thei • s, for Good, but for harm: Not their Advantages, but their disadvantages: Not their sanctified Mercies, but their mischiefs, &c. To them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled, Tit. 1.15. To them that are Christless and ungodly, 1. Their Life in this world, what is it else, but Their sinful Seed-time to the flesh? Gal. 6.8. Their wretched working and trading time in iniquity? Matth 7.23. Luk. 13.27. Psal. 6.8. Their striving time onely after earthly enjoyments? Matth. 6.31, 32. 1 Tim. 6.9, 10. Their trying time, to detect and draw forth their vileness? Exod. 3.19, 20. & 14.17. Job 12.4, 5, 6. Their declining time, wherein they waxe worse and worse? 2 Tim. 3.13. Their Barren time, wherein they bring forth nothing but briars and thorns, fruits of Sodom and Gomorrha, and all pernicious works of the flesh? Hab. 6.8. Deut. 32.32, 33. Gal. 5.19, 20, 21. And their unhappy Se • son, wherein after their hardness and impenitent heart, they treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God? Rom. 2.5. 2. And their Death from this world, what is it else, than, The rotting of their flesh and bones, full of the sins of their youth, which shall lie down with them in the dust? Job 20.11. Their woful change of painted Felicities, for real Miseries? Luk. 16.19.22, 23. Their wretched departure from their wicked Bodies, till both Souls and Bodies shall depart from Christ? Luk. 16.22, 23. Matth. 25.41. Their utter loss of all enjoyments on Earth, and of all hopes of Heaven? Luk. 12.20, 21. Heb. 9.27. Eccles. 9.10. Their fatal Red-Sea, overwhelming them for ever? Luk. 16.22, 23, 26. Their Body's bondage in the cursed Grave; and their Soul's enthralment in the Prison of Hell, till the day of the Lords vengeance shall overtake them both at his second appearing? 1 Pet. 3.19. Heb. 9.27.

Oh then, let every one consider these things; and say: How happy are all that are Christ's, both in Life and Death! How wretched are all that are Christless, both alive and dead!

Hence, Who would not now study and strive to become Christ's indeed? This, this is the onely way to be truly rich, to be eternally happy: If the World, Life, Death, Things present, Things to come, All things, and all this theirs in Christ, be able to do it. He that hath Christ his, and himself is Christ's, may sweetly say; Christus meus, & omnia: Christ is mine, and all's mine. Therefore, when others say; Who will shew us good? Do thou sa • ; Lord lift up the light of thy countenance upon me, Psal. 4.6, 7. Lord, give me Christ, and then I have all.

Hence, What a shame is it for Christians to have the least irksom or undervaluing thought of Christianity? When Corruption within rebels against the Spirit in us, Temptation from without perplexeth us, Afflictions toss and tire us, Persecutions puzzle us, and the Prosperity of the wicked amaze and dazle our apprehensions: How are we then distempered and discomposed! Then, we have cleansed our hearts in vain, and wished our hands in innocency. Then, we bless the wicked whom God abhorrs; and speak against the Generation of Gods children, as once the Psalmist Psal. 73. throughout. Then we loath our Spiritual Mannah; and (like Israel) run back in our hearts again unto Egypt, &c. O let us enter into the Sanctuary of God; and then all our misdeeming thoughts shall be reformed. O all ye that are Christ's, consider this Text, and check your selves for these your imprudent and ingrateful misapp • ehensions. Christ is yours, and ye are Christ's: therefore in Christ, Life and Death are yours, and all things yours, for your manifold advantage. O bless the LORD▪ that ever you were savingly acquainted with, and interessed in, Christ and Christianity. Christ turns all your darkness into light; makes all your gall and wormwood, Honey; turns all your poysons into Medicines; makes both your Life and Death both profitable and pleasant, like the Land of Promise flowing with milk and honey. Christianity is the right Philosophers-stone indeed; turns all it touches into spiritual Gold. Say, oh say it with much rejoycing; Christiani sumus: Beati sumus, tam morientes quaàm viventes. S.S. We are Christians: therefore we are happy, both living and dying. Whether we live, we live unto the Lord; whether we d • e, we die unto the Lord. Whether therefore we live, or die, we are the Lord's. Rom 14.7, 8, 9.

Hence; Why should they that are Christ's, be either weary of Life, or afraid of Death? Are not both theirs? and theirs for the Best? What wise man is weary of his welfare; or afraid of his Advantages? Especially when both of them are of a spiritual and eternal concernment? It's happy for Christians, that they may live a while on Earth, to be prepared for life eternal. And it's happy again for them, that they may die and depart from Earth, that they may go to possess their Life eternal, for which they are prepared.

Hence, How silently, self-denyingly and contentedly should all that are Christ's submit to Gods disposal of them in all Conditions; yea both in Life and Death! Why? Because Life's theirs, Death's theirs, All's theirs. Every wind blows them profit: All things cooperate unto their good Rom. 8.28.. Murmure not then at any Divine dispensations: but be silent, yea contented, yea thankful in all. Consider how the Saints of old behaved themselves in all, even the worst Conditions: As, Job, ch. 1.20, 21. Eli, 1 Sam. 3.18. David, Psal. 39.9. Hezekiah, Isa. 39.8. Paul, Phil. 4.11, 12, 13. yea, Jesus Christ himself, Joh. 18.10, 11. Matth. 26.39, 42, 44. Walk thou as Christ walked, 1 Joh. 2.6. and follow the Saints, as they follow Christ, 1 Cor. 11.1.

Hence, finally, How thankfully should we rejoyce in the Life, and how patiently, yea comfortably should we be • the Death of dearest Friends and Relations, that were truly Christian! whether of Father, Mother, Husband, Wife, &c.

Are they alive? Life is, Their spiritual Seed-time, to sow in; Their Mart-time, to trade in; Their Rare-time, to run in; Their Spring-time, to grow in; Their Summer, to bear fruit in: Their Autumn, to treasure up in for Eternity; And their Winter to be tryed in, that they may be found more precious than gold.

Are they dead? Mourn moderately. Comfort your selves with this; That even Death is theirs also: Their sweet sleep in Jesus; Their blessed Change; Their happy Departure; Their great Gain; Their Red-Sea to all their Evils and Enemies; Their Bodies Seed-time for the eternal Harvest; and Their Souls Birth-day of everlasting Bliss.

Thus I have done with my Text. And now I know you expect I should superadde something in reference to this Worthy Person deceased: Of whom we were unworthy. Should I say Nothing of him, I doubt I should offend you: Should I say Much, I should offend my self.

He was one of the most eminent Members of this famous City: An Alderman of the City; and had been Mayor in An. 1651. well known to you all, but more intimately to some, and particularly unto me. And did I not verily believe, That he was one of Christ's, and that Life and Death were his, (as hath been now explained) I should draw a veil of silence over him, and hold my peace.

Promiscuous Funeral-Eulogies touching both Good and Bad deceased, is both against my judgment and practice. For, 1. Hereby such Praises are oft misplaced upon the unworthy. And (as one said) Many are commended [on Earth] where they are not; whilst they are tormonted [in Hell] where they are. Multi laudantur ubi non sunt, dum torquentur ubi sunt. Au • . 2. Hereby, The wicked are encouraged and hardned in their wickedness, that they should not depart from it; The godly grieved, whom the Lord would not have made sad; The Ministry reproached; And God dishonored.

But when Persons eminent for Piety and Goodness are commended, 1. Not so much they, as the Gifts and Graces of God in them are commended. And such Praises Christ himself approves of, Matth. 26.13. Mark 14.9. 2. They are propounded as Patterns, for the imitation of the living. And we ought to walk in the way of good men, Pro. 2.20. and to follow them, as they follow Christ, 1 Cor. 11.1. And, in what I have to say as to this Happy Soul, I shall especially aim at these two Ends, viz. 1 To exalt the Gifts and Graces of the LORD in him. 2 And to incite you to a Christian imitation of him. His Life was such, that it rather calls for our Imitation, than our Commendation: As Augustine Illa quidem anima in societatem fidelium recepta, laudes nec curat nec quaerit humanas: — Tu imitationem, ego laudem: quanquam, sicut supra dixi, laudem ab hominibus jam non quaerat, imitationem verò tuam tantum quaerit, &c. August. in epist. 125. p 637. C.D. & 638. D. & 639 A. Tom. 2. Basil. 1569. once spake in a like case.

To this end (always excepting his known frailties and infirmities, which yet were a burden unto him, and for which he was wont quickly to check himself, discovering his error: And which of all, even the best of Gods people, are wholly exempted from failings in this sinful life?Jam. 5.17. Jon 4.1.3.8, 9. Happy he, that hath the fewest:)Nam vitiis nemo sine nascitur: Optimus ille est, qui minimis urgetur. Horat. I may justly borrow some of the exemplary Characters of Gods people of old, in whose steps he walked, to set forth his Vertues: wherein you shall do well to follow him.

With Cornelius; He was a devout man, that feared God, — and gave much Alms, and prayed to God alway. Act. 10.2.

With Nathanael; He was an Israelite indeed, in whom was no guile. Joh. 1.47.

With David; He desired to behave himself wisely in a perfect way. — To walk within his house with a perfect heart. Psal. 101.2.

With Joshuah; He resolved, whatever others did, That he and his house should serve the LORD. Josh. 24.15.

With Job; He was upright, one that feared God, and eschewed evil. Job. 1.1.

With Abraham; He commanded his children and household after him, to keep the way of the LORD. Gen. 18.19

With Noah; He was upright in his Generation, and he walked with God. Gen. 6.9.

With Enoch; He walked with God, and he is not, for God hath taken him. Gen. 5.22, 24. And because God hath taken him, The Children and Family left behind him are weeping; his Friends and neer Relations are mourning; The Ministry sighing, nor can I among the rest (as Hierom said in a like case) dissemble my sorrow;Volvuntur per ora lachrymae, & obfirmato animo non queo dolorem dissimulare quem patior. Hi • ronym. in Epitaph. N • pot. p. 25. tom. • . The poor, refreshed often with his bounty, bewailing; and the Generality of the City lamenting him. I verily believe, that here are present this day many moe Mourners in Heart, than Mourners in Habit, for the loss of this eminent Christian. Yet let us recollect our selves, and allay our grief a little: Considering; That, our great Loss, in his greatest Gain, Phil. 1.21. That, He is not amissus, but praemissus: He is not lost, but sent before us: We must, we know not how soon, follow after. That, the LORD in great mercy hath lent us him so long. Therefore let us not so much mourn, that we have now lost such a one; as rejoyce and bless God, that thus long we have had such an one; As, Hierom once comforted Heliodorus. Nec doleas quod talem amiseris, sed gaudeas quòd talem habueris. Hicronym. ad H • l • odor. in Ep • t. N • potian. p. 23. tom. 1.

And to speak of him a little, with reference had to our present Text: Life was his; And Death is his.

1. Life was his. And how Christianly did he improve it!

As a Magistrate and Citizen. He desired, To govern Religiously and Righteously: To suppress wickedness and Prophaneness, and particularly Sabbath-prophanation: To encourage the good, and deter the evil doers. He knew well the state of this City's Affairs, and aimed much at the publique weal thereof, without self-seeking. He was a man of a very publique spirit, desiring the publique Good: And what evil he was not able publiquely to redress, he was wont privately to lament.

As a Merchant. He walked righteously and selfdenyingly: The ballances of deceit were not in his hands; nor a double tongue in his mouth. He was as a Father of Merchants. He fetched his Merchandise from far, but traded most for Heaven. He was sometimes jealous and afraid, (so abundantly God had blessed him) That these Temporals did flow in too fast upon him: And, like Luther, much desired the Lord, That he would not put him off only with these earthly things.

As an Housholder. He kept the way of the LORD in, and with his Houshold: By due sanctifying of the Lords-day-Sabbath; Daily Reading of the Holy Scriptures; Daily presenting of his Morning and Evening-Incense of Praise and Prayer with his Family unto his God; And by frequent Instructing of his Houshold in the things of Christ.

As a Christian. He was sound in the Faith, in erroneous times; Blameless and exemplary in his life, in corrupt times; and an Ornament to the Gospel and Doctrine of God our Saviour. His Search and Enquiries into the deep mysteries of Religion, were many, and considerable. His Devotion in secret, was much. His Humility in midst of all his ample enjoyments, was great and very observable. And his Charity, yea his bounteous liberality, to the distressed poor and needy, was well known to be overflowing even unto admiration.

Thus,Placita enim crat Deo anima illius: & in brevi spatio tempora multa complevit. Hie. 〈◊〉 . in Epitaph. Lucinii ad Theodoram, p. 195. B, tom. 1. Basil. 1553. He lived much in a short time, (as Hi • rom, said of Lucinius:). And so, lived long, by living well. For, to live well, is to live twice.

2. Death now at last is his also. His sweet sleep in Jesus; His happy Change; His blessed Departure; His rich Gain; His Red-Sea to all his Enemies; His Body's Seed-time for a better Resurrection; His Soul's Coronation-day, Marriage-day, and entrance into his everlasting Jubilee. After a short, but sharp Conflict with a violent putrid Fever, for about eleven dayes space, He put off this Tubernacle, to be clothed upon with his house from Heaven. During the time of his Sickness, as his Thoughts, so his Discourses were much upon Spirituals; and his jaculatory Requests to the Lord, for Himself, his Family, and for the Publique, were very fervent. This was one of his wishes in his Extremities: — Oh that all the Rich men in the City here beheld my Condition, and how little gold and wealth can help in such a day of distress! This was one of his Ejaculations: — O Lord; do what thou wilt with this my mortal Body, so thou wilt shew mercy and salvation to my poor immortal Soul! His last words were these, or to this effect, but with much more amplification: —. Into thine hands, O LORD, I commend my soul and body, Luk. 23.46. Joh. 19 30. Act. 7 59 60. both now and for evermore, through Jesus Christ mine onely Saviour and Redeemer, Amen: I have done. And having said this, he sweetly fell asleep in Jesus: In whose blessed bosom we leave him, until his second Coming.

Life was his; Death is his: He is Christ's; and Christ is God's.

〈 in non-Latin alphabet 〉