The saints privilege, or, Gain by dying

Philippians 1.21. Latter part of the Verſe, And to dye, gain. The whole verſe runs thus, For me to live is Chriſt, and to dye, gain.

THe Particle cauſal, (for) which ſtands in the front of the verſe, bids us to look back to ſomething that went before to make the ſenſe perfect; and ſome Expoſitors lead us a good way back for the cohaerence of the words: But I ſhall not go any farther then the words immediately preceding, wherein the Apoſtle had declared his willingneſs either for life or death, ſo Chriſt might in either be glorified by him. And now as a reaſon of that profeſſion or reſolution, he comes in with theſe words; For me to live is Chriſt, and to dye, gain.

In the whole Verſe obſerve theſe two parts.

1. The Chriſtians duty in theſe words, To me to live is Christ. 2. The Chriſtians priveledge in the laſt words, and to dye gain.

Or thus.

1. Here is the believers aim and ſcope while he lives, and that is Chriſt, either 1. The glory of Chriſt. or, 2. The enjoyment of Christ.

2. It is bleſſedneſs when he dyes, he that liveth with Chriſt or unto Chriſt while he lived, he can't be a loſer when he dyes; many have loſt for Chriſt, but never any loſt by Chriſt; no, ſooner or later, living or dying, Chriſt will make up all his loſſes, to ſuch a one, to dye, is gain.

Or yet again, if you pleaſe I ſhall reſolve the words into three general parts thus, and there reſt:

1. You have a great and gracious priveledge, and that is gain by dying, tis not the lott of all to have death an advantage, and therefore I call it a priveledge, and a great one. 2, You have the Apoſtles confidence of it in particular to himſelf, in this particle me, to me to dye is gain, as he ſayes 2 Tim. 4.8. there is layd up for me a Crown, ſo to me to dye is gain, it would be little advantage to know that others ſhall gain by dying, except I can affirm it of my ſelf, to me to dye is gain. 3. You have this probation, (as I may ſo call it) of his right to this priveledge, that it was not a thread-bare hope, as the confidence of moſt is, in theſe words, to me to live is Chriſt, and if to me to live be Chriſt, then to me to dye muſt be gain, to me to live is Chriſt, and to dye gain.

There is nothing of difficulty in the words, only I confeſs I meet with various readings of them amongſt Expoſiters, though no very great or material difference; as for example.

Beza reads the words thus, Mihi enim eſt Chriſtus & in vita & in morte lucrum, Chriſt is to me gain, both in life and in death, and ſayes, that as in the former words, v. 20. ſo in theſe which are a reaſon of them, Chriſt is theChriſtus eſt utriuſque membri ſubjectum. ſubject of each part, and gain the praedicate thus, Chriſt is my gain in life, and Chriſt is my gain in death, Gualt. to the ſame purpoſe, to me in life and death, Chriſt is gain; that is ſayes heHaec eſt vita mea ſi Chriſtum videam glorificari, &c. this is my life, If I may but ſee Chriſt glorified whether I live or whether I dye.

Tremellius reads the words thusVita mea Chriſtus, & ſi moriar lucrum eſt mihi. Chriſt is my life, and if I dye, my gain.

Piſcator reads it wholly according to the vulgar Tranſlation; the words ſaies he are ratio diſtributionis propoſitae, a reaſon of the diſtribution foregoing, and that is plain, by the particle cauſal (for) and ſaies, 'tis as if the Apoſtle had ſaid, Chriſt ſhall be glorified in my body if I live, for to me to live is Chriſt, that is, all the actions of my life and ſufferings of it too, do and ſhall tend to his glory; but if otherwiſe that I dye and be killed for his ſake, even my death alſo ſhall not only redound to his glory, but to my own gain and advantage.

Zanch. his gloſs the ſame with this in effect, which reading ſoever you follow, the doctrine that I ſhall lay down, will naturally flow from the Text.

I intend onely to ſpeak to the latter part of the verſe; namely, to theſe words, (and to dye gain) and there are two points that I might commend unto you from the ſame, the firſt more general, which is this.

Doctr. 1 Even thoſe that are moſt dear to Chriſt, muſt yet dye a natural death, good or bad, if ſons of Adams; the Statutum eſt is gone forth, they cannot be exempted, 'tis appointed to man once to dye; Man, that is every man, indefinite propoſitions are aequivolent to univerſal: 'tis true in reſpect of deaths conſequences, the Saints have advantage of the wicked, as I hope to your comfort, and their awakening to make good; but in reſpect of deaths paſſage they are equally ſharers, Eccleſ. 2.16. how dyeth the wiſe man? even as the fool. But that is not the point intended; again 2dly. the Doctrine I intend is this.

Doct. 2 All thoſe that belong to Chriſt, they gain by dying, all ſuch to whom to live is Chriſt, to them to dye ſhall be gain; if you pleaſe take it thus,

Doctr. The Saints of God, whenever or however they dye, they ſtill change for the better; they gain by their change, thoſe that have made Chriſt their aim, the glory of Chriſt living to him, the enjoyment of Chriſt he living in them, to all theſe, death ſhall be a gain.

Believers, gain by dying, that's the point I have to make good.

How full are the Scriptures of pertinent teſtimonies for the aſſerting of this comfortable truth, Iſa. 57.1. The righteous periſheth. How periſheth? God forbid, their is terrour in that expreſſion; the words following are a correction, a ſweetning of that ſeemingly bitter expreſſion, tis a good periſhing, they are taken away from the evil to come, enter into peace, reſt in their beds, &c. ſo 2. Cor. 5.1. We know that if our earthly houſe of this tabernacle be diſſolved, if it be? does the Apoſtle make a Scruple of that? no, for down it muſt, nothing more certain; but if it be, that is, when it ſhall be, diſſolved; what then? we have a building of God, an houſe not made with hands eternal in the Heavens; theſe mud-wall houſes, whoſe foundation is in the duſt, which we keep ſuch a do to patch up, and all our patching will not long ſerve neither, they muſt, they will down; well, and let them down; we ſhall get by it, our dwelling will be well mended, we ſhall have a beter houſe, &c. Hence Eccleſ. 7.1. the day of death is better then the day of birth. The one the out-let from, the other the inlet to, a world of little eaſe, leſs comfort. St. Paul knew there was good by dying, elſe ſo wiſe a man would never have deſired it; I deſire to be diſſolved. And ſaies one upon the place, A good manVitam in patientia mortem in deſiderio. hath life in patience, but death in deſire: well pleaſed to live, but better pleaſed to dye. Surely were there not ſome advantage to be made by dying it would not be matter of choice and option.

But for the proſecuting this point, I ſhall do but theſe two things.

1. Shew in what reſpects beleivers gain by the change of death. And 2. Apply it for our own advantage, preſent and future.

For the firſt thing, and that is to ſhew in what reſpects beleivers gain by this change of death; and this I ſhall hold out unto you but in theſe three particulars.

1. In the change of their place. 2. In the change of their eſtate. 3. In the change of their company.

Look upon them in any, or all theſe reſpects, and death makes the Saints of Chriſt great gainers.

Firſt they gain in the change of their place, and this I ſhall hold out unto you in theſe four things.

Firſt they change Earth for Heaven, is not that a gain, John 17.26. Father I will that they whom thou haſt given me, may be with me where I am, that they may behold my glory. You know where Chriſt is, he is in Heaven, Acts 3.21. why then dying, they muſt be there too, for they muſt be where he is, he told his Diſciples when he left them, he went but to prepare a place for them in thoſe manſions in his Fathers houſe, and when he had done, that he would come again, and receive them to himſelf, that where he was they might be alſo, John. 14.2.3. Now what a change is here, is not this gain beloved? only here is the miſchief, we know what Earth is, we don't yet know what Heaven is, as St. John ſayes, it does not yet appear what we ſhall be, 1 John 3.2. otherwiſe I am perſwaded we would not care how ſoon death did us that happy and good turn, but ſo long as we live here on earth, look as it fared with Chriſt's Diſciples, when they ſtood looking upon their Lords aſcending, Acts 1.9. While they beheld he was taken up, and a cloud received him out of their ſight; there was a cloud that parted him above, and them below, ſo there are clouds between our heaven and us, we can't ſee into it, and therefore know not how good 'tis being in it; all we can get ſight of it, but a few glimpſes and ſparklings, and that but now and then, of that Royal City; if the Coeleſtial excellencies, and ſurpaſſing joyes, of that glorious bliſs and bliſsful glory, Matt. 7.14. were but apparent, we ſhould quickly cry as Peter in the transfiguration, oh good being there, come death, if thy gain be ſuch, even when thou wilt; that's the firſt thing, they change Earth for Heaven, place well amended.

They change a bloody field for a place of triumph, what is this life, but a continual combate? this world but a place of blood? wars and rumours of wars, are the dayly tidings of the poor chriſtian; ſcarrs and wounds the frequent badges of chriſtianity; look into the Scriptures and you frequently read of warring, fighting, ſtriving, chriſtians reſembled to ſouldiers, and bid alwayes to go harneſt; will you ſee a few expreſſions to this purpoſe, 1 Tim. 1.18. I charge thee Son Timothy that thou war a good warfare, 2 Tim. 2.3. Endure hardneſs, as a good Souldier of Jeſus Chriſt. 1 Tim. 6.12. Fight the good fight of Faith, yea, as if they were never to be out of the field ſo long as here they are bidden, Eph. 6.12.13, 14. To put on the whole armour of God, and with their loyns girt, &c. Tis true, wicked men, they know not what a conflict means; what a conflict with the world means, they are of the world, Joh. 15.19. and therfore the world loves its own; what a conflict with Satan means, they are his, John 8.44. Ye are of your Father the Devil; and though I cannot ſay he loves them, yet he is quiet with them ſo long as he keeps the houſe, rules the roaſt, all is peace, Luke 11.21. what a conflict with their luſts means; their luſts and they are agreed, what a war between fleſh and ſpirit means, they conſiſt but of a ſingle principle, yea but God's people can't be thus quiet, no, the world is to them a right warfar: but now comes death, and that puts an end to all theſe bloody battles, takes them away from this bloody field, and whither but to a place of triumph, ſee 2 Tim. 4.7.8. I have fought my fight, I have finiſht my courſe, and henceforth is laid up for me a crown, no more fights now, &c. And that's a ſecond peice of their gain in reference to the place, this is a good change, a feild of blood for a place of triumph.

They change a place of baniſhment, for their own countrey, a place where they are but ſtrangers and pilgrims, for their fathers houſe, I am a ſojourner and ſtranger before thee, as all my fathers were, ſayes the Prophet ſpeaking of this life; tis true, Pſal. 39.12. they have a countrey of their own, where they have a rich and glorious inheritance; there is a kingdome they belong to, but its above, no ſight of it but what the eye of faith gives them;2 Cor. 5.7 we walk by faith and not by ſight; in my fathers houſe are many Manſions, yea, but they are held from them, hid from them, for the preſent; the ſaints here are far from home, from their countrey, their friends, kindred and alliance, they are above; but now comes death, and that carryes them home into their countrey, to their fathers houſe, that inheritance of the Saints in light. Coll. 1.12. while we are at home in the body we are abſent from the Lord; but now they ſhall go home to their Father from a ſtrange countrey, where they have met with nothing but injuries and oppreſſions; where they have been neither known nor valued according to their worth, but the precious ſons of Sion yet eſteemed as earthen pitchers, where they have been hated and hooted at; Behold I and the children whom thou haſt given me are for ſignes and wonders, Eſa. 8.18. they ſhall go now where they are known, honour'd, priz'd ſhining forth in the glory of their Father. As a Kings Son and Heir to a Crown, travelling in a ſtrange countrey under a diſguiſe, no more ſet by then an ordinary man; but coming home to his Fathers Court, there he is honoured: why thus will it fare with the Saints if once death be ſent for them, and in that reſpect gain by dying, in reference to the place they change for.

And laſtly, they change a valley of tears and waters of Marah, for a place that knowes not what a tear means: how often is it the voice of a Saint, while be lives here, my tears have been my meat day and night, you know what the Pſalmiſt ſayes, Pſal. 126.5. They that ſow in tears, &c. and he that goeth forth weeping, intimating that our ſeed time is very watery; what is this world but a Bochim? a place of weeping; to have a gracious heart and not wet cheeks, are almoſt inconſiſtent; ſo many occaſions of weeping meet the Saints withall, that they can't long keep dry eyes; tears for offending God, tears for preſent and frequent loſſes of their beloved, tears for the ſins of others, whereby God is diſhonoured; Rivers of tears guſh out of mine eyes becauſe they keep not thy Law, Pſal. 119.136. tears for the ſufferings and oppreſſions of the Church, and people of God; By the waters of Babylon we ſate down, and wept when wee remembred Sion, Pſal. 137.1. Some occaſion or other ſtill furniſhing them with matter of new and freſh ſorrows; yea but now comes death, and that carryes them from this weeping countrey, and ſets them in a place where tears and ſorrows are not known, Rev. 21.4. God ſhall wipe away all tears, there ſhall be no more death, nor ſorrow, nor crying, nor pain; Oh what a change is here: And thus you ſee that in all theſe particulars, believers gain by dying in the change of their place.

Then ſecondly, as they better themſelves by dying in reſpect of the place, ſo alſo in reſpect of their eſtate and condition, in this reſpect alſo Death makes them great gainers; and this I ſhall hold out unto you in theſe five particulars.

They change labour and travel, for reſt and peace, what is a mans life while here, but labour, ſorrow and ſweat, All things are full of labour, Eccleſ. 1.8. God ſent no man hither to be idle; this life is for working, if he will have his hands full though but of earth, it ſhall be with travel and vexation of ſpirit, Eccleſ. 4.6. Yea, ſore travel hath God given to the ſons of men to be exerciſed therewith. Eccleſ. 1.13. wouldſt thou have bleſſings temporal, or wouldſt thou have bleſſings ſpiritual; neither will come with ſitting ſtill: the man in purſuite of the former, he is up early, a bed late, and eats the bread of carefulneſs; and the Chriſtian that purſues the latter, he carryes them not with a few yawning wiſhing, no he muſt digg and delve for theſe too; if thou cryeſt after knowledge, If thou ſeekeſt her as ſilver, and ſearcheſt for her as for hidden treaſures, Prov. 2.3, 4. Would he have ſalvation? Phil. 2.12. Luke 13.24. 2 Pet. 1.10. Luke 12.19. Matth. 8.11. he muſt work for it, work out your ſalvation, ſtrive to enter in at the ſtrait gate, give diligence to make your calling and election ſure: what bleſſings ſoever you look at, tis the diligent hand that maketh rich; and while life laſteth, mans labour and travel will not end; to be ſure, not the Saints, whoever take their eaſe, they muſt not, their work is too great to ſit down and ſing the fools requiem, Soul, take thyne eaſe: Yea but now death finiſhes all their labour and travel, and puts them to reſt, though they could not have a ſitting time on earth, yet now they ſhall ſit down with Abraham and Iſaac, and Jacob in the kingdome of God.

Rev. 14.13. Bleſſed are the dead which dye in the Lord, they reſt from their labours, and Heb. 4.4. there remains a reſt for the people of God, though they have it not here, they ſhall have it, it remains for them; what ever travel or trouble awaites their life, their end is peace, Pſal. 37.37. Mark the upright man, behold the juſt, the end of that man is peace; if once death comes then they reſt; bodies reſt, and ſouls reſt, bodyes reſt, Iſa. 57.2. They enter into peace, and reſt in their beds; yea and ſouls reſt too, if Abrahams boſome be a reſting place. Well that's the firſt thing, I think you'l call this a gain by dying, their condition is much bettered, from labour and travel to reſt and peace; but then

They change corruption and mortality, for incorruption and immortality; Heb. 2.15. 1 Cor. 15.53. This corruptible muſt put on incorruption, and this mortal muſt put on immortality; while here they are alwayes in fear of death, which is a bondage as the Apoſtle calls it, at leaſt in expectation of it; yea but then mortality ſhall be ſwallowed up of life, and no more dying fears, 1 Cor. 15.54. When this corruption ſhall have put on incorruption, and this mortal ſhall have put on immortality, then ſhall be brought to paſs that ſaying which is written, death is ſwallowed up in victory: while here, what crazy bodyes do we carry about us? alwayes a dying and drawing on; yea but when we come above, they ſhall have impotentiam moriendi, be under an impoſſibility of dying, though as the learned obſerve, not abſolutam & naturalem; for ſo God only immortal, he only hath an abſolute and natural impoſſibility of dying; but ex gratia doni, by the free gift and good pleaſure of God, our bodies put under an impoſſibility of dying any more; and in this reſpect better with us, then it ſhould have been had we ſtood with Adam in his innocency, for then our bodyes had had onlyPot • ntiam non moriendi er Hypoth ſi. a conditional power of not dying, but now a certain impoſſibility of dying any more. Now, will not our eſtate be much bettered till we have once got this dying work over; we have cauſe every moment and in every corner where we come, to look for him, bed and board, at home and abroad, neſcis quo loco, &c.N • ſcis quo loco mors te expectat 90: omni locuto mortem expectes. thou knoweſt not where death will look for thee, therefore every where look thou for it; ſometimes its approach is ſo ſuddain, that the ſame day, yea hour, finds thee in the ruff, and leaves a cold and breathleſs carcaſs,Quem dies vidit veniens ſuperbum hunc dies vidit fugien • jatentem. this ſame death watching us every where tis our trouble, but when once he is come and we have done the work, he ſhall never trouble us more, though the gripe that he gives us, with his cold hand, may make us winch and tremble; yet this may ſupport us, having layed his hand upon us, he will lead us to the gates of that Kingdome, into which himſelf ſhall never be admitted to aſſault us more; and will not our condition then be much bettered, yes ſurely; that's a ſecond.

They change ſubjection to a ſinning condition, for an impoſſibility of ſinning; what a happy gain this will be? as I do not look to perſwade the carnal heart, that knowes no other heaven but what the pleaſures of ſin, or delights of a vain world afford, ſo I ſhall not need to tell the gracious heart, to whom ſin is indeed a burthen: you remember St. Paul's dolorous cry, Rom. 7.24. as a man pained and crying for eaſe and help, wretched man that I am 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ſenſu miſeriae tangor, the word ſignifies a man heavily oppreſt and burthenedQui calamitatum luctuoſerum oneribus permitur aſſidue Mr. Leigh Crit. Sac. with mournful calamities; or as the ſame Author, like one who haveing ſtriven a long time, is at laſt like to be overcome with his adverſaryes unleſs he be helped; thus he cryes out for help and deliverance, Wretched man that I am, who ſhall deliver me; now comes Death and he does it, he ſets this ſame poor ſtrugling, and almoſt worne out Captive free; tis true, grace deſtroyes the power, rule, and dominion of ſin, but it muſt be death that deſtroyes the being and dwelling of it: oh what would not a gracious heart give that it might not offend God, what a gain the gracious heart accounts it, to have power but againſt ſome one corruption, appears by his many tears, fervent prayers and ſtrong cryes for a victory; well, death comes, and that brings him a compleat conqueſt, as Moſes told the Iſraelites at the red Sea, concerning thoſe cruel and oppreſſing enemies of theirs, the Egyptians that had ſo waſted and harraſed them with their burthens, and concerning whom they were now in ſuch a great fright, they being at their heeles with all Pharaohs Chariots and horſemen and Army, an huge hoſt; if Joſephus ſpeaks right, for he ſayes beſides all his Chariots he had 50000 horſemen, and 200000 footmen; but what ſayes Moſes to them Exod. 14.13. Your enemies which ye have ſeen to day, ye ſhall ſee them no more for ever, ſo may I ſay to the dying Saint, of all his corruptions and luſts, theſe enemies of thine that have coſt thee ſo much, they that have bedewed thy cheeks with tears ſo often, that have brought thee upon thy knees ſo often, that have foiled thee ſo often; be of good chear, thou ſhalt now ſee them no more for ever; never more troubled with a temptation to ſin, never old man dwelling in thy boſome more to afflict and diſquiet thee; Oh! oh! what a gain is this to the heart truly gracious: And this advantage does the Saint of Chriſt make by dying, that's a third thing.

Yet again in the fourth place, they change comforts at beſt but fading, and ſubject to loſs for durable and eternal; ſo long as we live here, all our comforts are fleeting and withering, the beſt of them ebbing and flowing; do we ſpeak of outward comforts, alas, they are poor, looſeable things, autdeſerunt aut deſeruntur, they either go from us, or we from them, what one ſaid of fortuneVitrea eſt cum ſplendet frangitur. its glaſſy, when it ſhines it breaks, may be ſaid of the world with all its beſt things, how many have theſe times preſented us with, that were once ſtored with them to good ſufficiency, but now ſtript and can call little their own, ſo for comfortable friends, relations, theſe are comforts, but alas but looſable; thou hadſt a dear wife, dear husband, dear ſiſters, brothers; but death hath made a breach, they are gone, and hath left thee mourning for them, like Rachel weeping for her children and refuſing comfort becauſe they are not; but what ſtand I mentioning theſe, go to the beſt of their comforts, internal and ſpiritual comforts, their apprehenſions of Gods love, their evidences of a Chriſt-intereſt, the comforts of Chriſt's ſpirit, in compariſon of which, the gracious ſoul counts all the world as a little dung, and which he had rather keep than his very life; why even theſe, while we are on this ſide the Holy Land, while we live here, they are ebbing and flowing; ſometimes preſent and the ſoul is lifted up, tis in heaven while on earth, by and by all loſt, and ſoul all amort, crying perhaps after its beloved, but cannot come at him, I opened to my beloved but my beloved had withdrawn himſelf and was gone, Cant. 5.6. How common this with precious Saints, this was that which holy Auſt. experienced, and did fortifie his ſoul againſt, Ne timeas oſponſamea, Ne timeas oſponſa mea ſi pautiſper a te retrabat faciem ſuam, tibi venit & recedit, venit ad conſolationem, recedit ad cautelam. do not fear O my ſoul if he withdraw himſelf from thee, he is coming and going, he comes unto thee for thy conſolation, and goes away for thy warning, and which of all the Saints have been ſo happily guarded with divine graces, as to preſerve his comforts at all times green and flouriſhing; no, no, the beſt of our comforts, tho' they cannot be loſt quoad dei benevolentiam, in reſpect of Gods good will, yet they may be quoad ſenſum & 〈…〉 in reſpect of our ſenſe and apprehenſion; tho' Gods loving kindneſs cannot, yet our ſenſe of it may be loſt and taken from us, which makes it very dark and gloomy with the poor ſoul, and turns his ſongs into Lamentations; yea but now comes death, and that puts us into poſſeſſion of ſuch comforts, or puts us ſo into poſſeſſion of our comforts, as that they are out of fear of loſing any more; when once we take poſſeſſion of our comforts above, our tenure of them ſhall run parallel, with the long line of Gods eternity; there we ſhall ſee his face, and alwayes ſhining, it ſhall never be more eclipſt, there we ſhall enjoy our beloved and we ſhall be parted no more; will not here be a happy gain? why thus ſhall we be gainers in reſpect of our eſtate by dying, and that's the fourth thing.

And laſtly, they change an eſtate of need and want, yea continual want, for an eſtate of fulneſs and all plenty; ſo long as we live below we are alwayes wanting ſomething, take me a wicked man that the world hath eſpouſed for its choiſeſt favourite, or take me the child of God, that he hath moſt enriched, let me ſee the face that will ſay he wants nothing; as for the wicked man that hath moſt, I warrant thee yet he wants ſomewhat, hath he wealth? he wants health wealth and health? wants honours, good name children, hath he all theſe, and thinks he wants nothing? ah poor heart, he don't know his wants, he wants God, without whom all his enjoyments nothing worth, quid prodeſt diviti quod habet ſi Deum qui omnia dedit non habet, what will a wicked mans All do him good, whiles without God the giver of all good, he wants grace, more precious than Gold, he wants pardon of ſin, peace of conſcience, ſet him by, ſet him by, he is a poor wanting creature; but give me the Saint of God, 'tis he we would ſpeak to, come friend, thou haſt other manner of riches than the other, but doſt thou want nothing? oh God help me Sir, want yes; I have an hard heart and would have it ſoftned, I have ſtrong corruptions and would have them ſubdued, I have weak graces at beſt, and would have them ſtrengthned, I beleive and ſcarce beleive, hope and ſcarce hope, ſometimes have comforts, ſometimes none, my wants are great; lo here a wanting world, nothing but wants while in this world; but now comes death, and he goes where he ſhall want nothing, for temporals, no need of them, nothing for ſpirituals, all perfect: tis the ſaying of oneEacilius exponi poteſt quid non ſit in caelo, quam quid ſit in caelo. tis eaſier to tell what is not in heaven, than what is in heaven, I cannot tell you what the riches of it are, but to be ſure there be no wants there, Rev. 7.16, 17. they ſhall hunger no more, thirſt no more, and chap. 21.23. That City hath no need of the Sun or Moon, the glory of God lightens it, and the Lamb is the light thereof. No no, the Saints needy dayes are gone now, their wanting time is over, here's nothing but what is deſirable, and here's every thing that is deſirable, yea fulneſs of all deſirableneſs, and eternity to compleat all; when once death hath waſted them over upon that ſhore, they ſhall find nothing wanting to compleat their everlaſting blisfulneſs; as I remember one ſpeaking of hell ſayes,n="*" Non mihi ſi centum linguae ſint ora que centum, Ferrea vox omnes ſcelerum comprendere formas, Omnia paenarum percurrere nomina poſſem. Non mihi ſi centum &c. which is Engliſhed briefly thus,

No heart of man can think, no tongue can tell, The direful pains ordain'd and felt in Hell.

So may I ſay of Heaven,

Had I a thouſand tongues, I might not expreſs its full happineſs, will glorious Robes pleaſe? will princely Attendance pleaſe? will delicious Feaſting pleaſe? I could fetch Scriptures to atteſt all theſe 〈…〉 dark reſemblances of that glory; but what ſpend I words when the Apoſtle, who was a little eye witneſs and ear witneſs, when he was caught up into Paradiſe, 2 Cor. 12.4. yet concludes its fulneſs of happineſs thus, 1 Cor. 2.9. Eye hath not ſeen, nor ear heard, neither have entred into the heart of man the things that God hath prepared for them that love him.

Now whether to change a barren countrey, which is alwaies in want, for ſuch fulneſs of eſtate, and unutterable plenty, be not a gainful change judge you, but this change do Chriſts Saints make by dying; And thus I have ſhew'd you in theſe five particulars, that Saints gain by dying, in part of eſtate and condition, one ſtep farther and we ſhall come to the uſe.

As they make a gain of death in the change of their place, as they make a gain by death in reſpect of their eſtate and condition, ſo they gain in the change of their company; in this reſpect alſo death makes them gainers, and this I ſhall hold out unto you in theſe three particulars.

Firſt they change unholy company for company that is holy and pure, unholy company? why the Saints aſſociate not themſelves with ſuch here; Pſ. 6.8. & Pſal. 119.115 Pſ. 120.5. Pſal. 16.3. doth not the Pſalmiſt baniſh ſuch his ſociety, away from me ye wicked, doth not he complain, Wo is me that I dwell in Meſech? does he not profeſs, all my delight is in the Saints that dwell on earth? I anſwer, tis true he does ſo, and the like do all Saints deſire; as man is a ſociable creature, ſo by his ſociety you may judge of the man, wicked men are for company like themſelves, and Saints for Saints ſociety; the righteous are abomination to the wicked, and the wicked are abomination to the righteous; Canaanites are thorns in the Iſraelites ſides, and pricks in their eyes; I would as ſoon gueſs at a man bound for heaven or hell by his companions, as by moſt marks I know; it was the ſpeech of a good woman lying upon her bed of ſickneſs, and under ſome trouble of ſpirit, her comforts eclipſed; Lord (ſayes ſhe) I hope thou wilt not ſend me to hell, for there be the wicked, and thou knoweſt I never loved their company upon earth; Gods Saints had rather be in a deſart, then with debauched companions; Pſal. 55.6. O that I had wings like a dove; then would I flee away, yea wander far off, and remain in the wilderneſs, but though theſe be not the Saints companions by way of choice or option, yet ſo long as their converſe and walk lyes here in the world, they muſt have to to do with ungodly ones; tis true their fellow Saints are their dear aſſociates, the company▪ they delight in, but they cannot ſometime avoid ſinners company too, for then as St. Paul ſayes, 1 Cor. 5.10. they muſt go out of the world; yea but now comes death and that ſets them among company pure and perfect, now they are for Mount Sion, the city of the living God, the heavenly Hieruſalem, the innumerable company of Angels, the general aſſembly, the Church of the firſt born, and with God the judge of all, with the ſpirits of juſt men made perfect, with Jeſus the mediator, &c. Heb. 12.22.23. Now they are in the kingdome which no unclean thing enters, where are ſhut out all dogs, and ſorceres, and whoremongers, murderers, Idolaters, lyars, with the reſt of that curſed rabble; this is Gods holy place, where muſt come none but holy perſons, called the Inheritance of the Saints in light, Coll. 1.12. the inheritance undefiled, 1 Pet. 1.4. where they ſhall have no wicked Belialite, to vex, perſecute, trouble, mock, reproach, or bark againſt holineſs and holy perſons, no, they are gone by themſelves, to a place of their own, and ſhall never more diſquiet thee, in thy eternal and uninterrupted enjoyment, of thy long wiſhed for reſt and peace: Oh what a gainful change is this to hearts truly gracious, company well amended; that's the firſt thing.

Then ſecondly they change company of an inferiour and lower rank, for Princes and Kings ſociety; nay indeed none come there but Kings, all crowned perſons; Rev. 1.6. He hath made us Kings and Prieſts to God, ſuch they were here though their glory was obſcured, but now they go to have their Crowns put on, ſhall be cloathed with their Robes, have their palms in their hands, and be ſet upon their Thrones and ſeats Royal, Matth. 19.28. Chriſt told them before, Ye that have walked with me in regeneration, ſhall ſit upon Thrones; and now will make good his word to them, therefore there inheritance is called a Kingdome, Luk. 12.32. Yea a glorious kingdome, a kingdome incorruptible that fadeth not away; now 'tis come, it was long ſince prepared for them, and now they being prepared for it ſhall have it, Matth. 25.34. Come ye bleſſed of my father receive the Kingdome prepared for you from the beginning of the world; oh little thought the world when time was, what honour awaited this poor deſpiſed handful, yea but now to the grief of their hearts, and gnaſhing their teeth, they ſhall ſee to what honour God deſigned them; their life was hid before, though Kings children, yet they were in their nonage; oh with what a ſcornful eye did the worldly gallant look upon a poor Saint, too low companions for his worſhip; yea but now death comes, and the Saint hath the better of him, he is for higher company than ever he was, the King of Kings admits him to himſelf, and to a participation of that glory, in compariſon of which, the higheſt earthly honour was but a Glow-worms ſhine, where Angels and crowned perſons are his everlaſting aſſociates, himſelf crowned with the ſame glory; and that's a ſecond peice of their gain by death, in reſpect of their company, but then,

And Laſtly, in the loſs of friends themſelves; yea their deareſt and beſt beloved, they gain yet dearer and more deſirable; 'tis true, they are dear friends, and dear relations that death deprives them of, rending the wife from the tender embraces of her beloved husband, in compariſon of whoſe ſociety, all other worldly friends are not eſteemed, rending the husband from the boſome of the wife, the flower and crown of all her earthly delights and ſublunary contentments, rending the children from the parents boſomes, who would if God had ſo pleaſed, redeemed their lives though with the loſs of their own,2 Sam. 18.33. O Abſalom, Abſalom, would God I had dyed for thee, my ſon, my ſon Abſalom, and how much more piercing, the loſs of children gracious, were it not for the hopes of the one above the other; theſe are huge and ſore loſſes: Iob ſtood under the reports of a loſt eſtate pretty couragiouſly, but when this meſſenger of death came, Thy ſons and thy daughters were eating and drinking in their elder brothers houſe, and the houſe is fallen upon them, and the young men are dead, them Iob aroſe and rent his mantle, cap. 1.10. Yea but yet even here the Saint by death becomes a gainer, for it carryes them to friends far better and dearer, to God their beſt friend and father, to Jeſus Chriſt, like whom is no beloved, 1 Theſſ. 4.17. We ſhall be ever with the Lord, comfort one another with theſe words; it was the ſaying of one Carpenter a Martyr; My wife and children are ſo dear to me, that all the riches of the greateſt Duke could not buy them from me, but for the love of my Lord I willingly forſake them all. and holy Bernard was wont to ſay, Lord Jeſus I love thee, plus quam mea, plus quam meos, pluſquam me, more than all my goods and poſſeſſions, more than all my friends and relations, more than my ſelf; to this love, loving and beloved friend death carryes them, I hope you will not think they leave any ſo deſirable behind them.

It was a moſt brave ſpeech of Socrates, when his friend Crito perſwaded him, Ʋt ſi vitam ſuam, &c. Ut ſi vitam ſuam ipſo negligeret liberis tamen parvulis & amicis ab ipſo pendentibus ſervaret incolumem. Liberi illi qui mihi eos dedit curae ſunt, amicos hic diſcedens inveniam aut vobis ſimiles aut meliores, nec veſtra ſocietate diu cariturus. that if he did not regard his life for his own ſake, yet for his childrens ſake, and the ſake of his friends that depended on him, he ſhould do what he could to preſerve it; to whom he made this worthy anſwer, As for my children, he takes care of them who gave them me, and as for my friends, when I am gone hence, I ſhall find friends, either ſuch as you are, or better, and however I do look not to be long without your company too, you will ſhortly follow me; he was an Heathen, but I am ſure his ſpeech ſounds moſt Chriſtian; does the dying Saint loſe dear friends, it is their loſs, but not his, he is going to dearer: and that's the third thing wherein (in point of the company) he is a gainer by dying. And thus I hope I have cleared my Doctrine, and made it good that Gods people gain by dying.

They gain by the change of their place.

They gain by the change of their eſtate and condition.

They gain by the change of their company.

We come now to ſee what improvement we can make of this comfortable truth, to our own benefit and advantage, and the uſes ſhall be theſe.

Ʋſe 1 Firſt, learn hence the great difference between the death of Gods people, and the deaths of wicked and prophane wretches, there is not the thouſandth part ſo much difference in point of deſirableneſs, between the ſeeming excellencies and flouriſhing pompe of the worlds greateſt darlings, and the low, ſad, afflicted weather-beaten eſtate of Gods poor Saints, in reference to their lives, as there is reall difference in their deaths and latter ends; we ſay death is a gain to the Saints, yea but non ſic impiis, not ſo to the wicked, to them? no let them try if death will advantage them, you make a gain by dying? yes, dye and try, death to the Saints, tis a reſt and refreſhing; but to theſe, as one ſayes well, 'tis like the diſtracted ſlumber of a condemned perſon, who anticipates his next mornings execution in a frightful dream. The Saints may ſay to death, as David to Ahimaaz, come in thou bringeſt good tidings, but the wicked may ſay to him as Ahab to Elijah, Haſt thou found me O mine enemy; beloved, by the rule of contraryes, if there be gain in the death of the righteous, then there is loſs in the death of the wicked; and poor hearts there is indeed: Shall I ſhew you in a few particulars, what loſs there is in the death of the wicked man; why thus then.

Firſt, he loſeth all the hopes that ever he had, and in the room of them ſucceeds black deſpair, we cannot deny but there is a vain hope in wicked men of happineſs, a fooliſh hope that it ſhall go well with them hereafter how ever they live here; we would fain beat them from it but we cannot, we tell them 'tis a good believing hope, tis a holineſs reproaching hope, 'tis an Heaven debaſing hope, tis a Devil pleaſing hope, 'tis a ſin encouraging hope, and 'tis a ſoul-damning hope; all this notwithſtanding, they will hold it; the Devil hath begotten ſuch a blind fancy in them, that notwithſtanding they go on in ſin, yet they bleſs themſelves and ſay, I ſhall have peace, God is merciful, and I do not fear but to fare as well as the preciſeſt of them all, and this hope may be ſo fine a ſpun thred that it may be drawn out to the very dying hour, yea but then it breaks; Prov. 11.7. When a wicked man dyes his expectation periſheth, and the hope of unjuſt men is cut off, as one ſayes on that place, perhaps he might even dye in ſtrong hopes of heaven, but his hope and breath failed him together, 'tis the righteous hath hope in his death, Prov. 14.32. the other might have it to his death, but not in his death, then farewel that, as one ſayes, the wicked hopes breathing, but the godly hopes expiring, Iob. 27.8. What is the hope of the Hypocrite, improbidum 〈◊◊〉 juſtus etiam cum expirat ſperat. though he hath gained, when God takes away his ſoul, what is it? why it is a vain nothing, he would not let it go while he lived, but now he dyes it muſt go; many times the poor wretch if a little awakened, ſhewes you that his hope is departed before himſelf departs, by his dolourous out-cryes, ſick bed ſhrikes and deſpairing ſpeeches, but however beyond death no wicked mans hope can hold it, no his hopes are all loſt.

They loſe all their peace by dying, but had ever the wicked man peace? God ſayes There is no peace to the wicked, Eſa. 48.22. I mean that quiet that they had in their breaſts, by their tame ſubmiſſion to Satan as their Soveraign, and from their ſleepineſs or deadneſs of their conſciences, that they ſtirred not to their trouble and diſquieting; this is now gone and changed for horrors, ſtings of conſcience, and teeth meeting bites of the never dying worm, they have hitherto been men very quiet all at peace, devil at peace never troubled them, conſciences at peace ſeldome had an angry word from them, as fine conſciences for the wicked mans tooth as were in the world, for they might do what they would, lye, ſwear, be drunk, they would ſeldome braul or ſay, why do you ſo; this was brave indeed; yes if it would hold, but it will not ſure: Now that a dying hour is come, How is it now, what all quiet ſtill? no, no, now the dog is awakened and it will bark, now the Lyon is rouſed and will roar, every flaſh is fire, and every word a Scorpions ſting; oh conſcience, conſcience, it was long before thou ſpakeſt, but now thou doeſt, 'tis death to hear thee, oh could you ſpeak with the poor heart an hour after death, and ask now, what peace man? put that queſtion to him, is it peace Jehu, is it peace, is all quiet ſtill? you will find the caſe much altered, lo here the mans peace and quiet, 'tis all gone, all loſt; Then

They change their comforts, ſuch as they had, impure and mixt, but better then none at all, for pure torments, thoſe pleaſures and delights which they did enjoy, they are all loſt, and what but bitter pain ſucceeds them, Luk. 16.25. Son remember thou in thy life time hadſt thy good things, hadſt them, but gone now; as 'tis ſaid of Babylon, Rev. 18.14. The fruits that thy ſoul luſted after they are departed from thee, all things which were dainty and goodly they are departed from thee, and thou ſhalt find them no more at all. the man had riches, but they are gone, gay clothes, full tables, cups running over, but all loſt; Laban and his bags, Nabal and • is flocks, they are parted, Belſhazzar and his Boules, Herod and his Harlots they are now aſunder; all loſt. A great Lord ſhewing to a friend his great Houſe, and pleaſant Gardens, his friend ſaid to him, Sir, you had need make ſure of Heaven, or elſe when you dye you will be a very great loſer, all theſe comforts they are all loſt.

They change their wicked companions, which were ſometime the deſire and delight of their ſoules; for the company of Devils and damned ſpirits, Go from me ye curſed, into everlaſting fire prepared for the Devil and his Angels, there be their companions now, as the Devil ſaid to Saul, this day ſhalt thou he with me, time was when they would not be for Saints ſociety, I warrant ye they now would if they might, but now they ſhall not; no, there is a left hand company for them, theſe roaring boyes ſhall have roaring companions.

In a word, they change whatever happineſs they ſtood poſſeſt of, for completion, perfection, and perpetuity of miſery: wicked men gain by dying? oh poor hearts, peſſima mors peccatoris, the death of a wicked man is a moſt dreadful thing, as one ſayes,Mala in mundi amiſſione, pejor in carnis ſeparatione, peſſima in vermis igniſ que contritione 〈 in non-Latin alphabet 〉 'tis bad in the loſs of all their worldly good things, 'tis worſe in Soul and body parting; and worſt of all in the worm and fire that followes it; all you prophane wretches, what happineſs ye look for, take it before your death; as indeed you do, crying, Let us eat and drink, to morrow we dye, come fetch Wine, we will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day and much more abundant, Eſa. 56.12. or as they are notably deciphered, Wiſedome 2.5, 6, 7, 8, 9. Our time is a ſhadow that paſſeth away, and after our end there is no returning; come on therefore let us enjoy the good things that are preſent, let us ſpeedily uſe the creatures, let us fill our ſelves with coſtly wine, and oyntments, let no flower of the ſpring paſs by us, let us crown our ſelves with roſe buds before they be withered, let none of us go without his part of voluptuouſneſs, for this is our portion: what gallant fellowes if this would hold? but as our Saviour ſald to Judas, what thou doeſt, do quickly, ſo ſay I to you, make haſt, make haſt, for if death comes, all's gone, oh ſad is the death of wicked and prophane wretches; they are loſers, great loſers; And that's the firſt Uſe: Again.

Vſe 2 Learn hence the reaſon of that great difference, between the righteous and the wicked, in their entertainments of death, the one meets it with reſolution, holy confidence, cheerfulneſs; the other with fear, trembling, and aſtoniſhment; the reaſon is, the one knows he ſhall gain by it, but the other (as well he may) dreads a loſs; tell the Saint of dying, you do not put paleneſs into his cheeks: When Modeſtus Lieftenant to Julian that Apoſtate and perſecuting Emperour, told Baſil of grievous things (as he thought) confiſcation of goods, and baniſhment, and death; the good man anſwered preſently, all theſe are nothing; for confiſcation of goods, I have nothing but a few old books and tattered clothes; and for baniſhment, I count the whole earth mine; and for death, that will but haſten me to God to whom I live, and with whom I would fain be; he could not daunt him with dying tydings; yea, but now tell the other of death, and you trouble him, you put him into Belſhazzars fits, when he ſaw the hand writing upon the wall, Dan. 5.6. His countenance was changed, his thoughts troubled him; Luk. 2.29. Phi. 1.23. 2 Cor. 5.8. the joynts of his loins were looſed, and his knees ſmote one againſt another; the Saints of God are brought in, in Scripture, as men rather deſirous of, then dreading a diſſolution, Lord now let thy ſervant depart, ſaid good Simeon, I deſire to be diſſolved and to be with Chriſt, ſaid the Apoſtle Paul, We are willing rather to be abſent from the body, and preſent with the Lord, Looking for, and haſtening to the coming of Chriſt, not dreading it,2 Pet. 3.12. Rev. 22.20. 2 Tim. 4.8. 1 Cor. 1.7. fearing and flying it, and the whole troop of Saints are brought in, crying come Lord Jeſus, yea they are ſaid to love the appearing of Chriſt, and to wait for him from Heaven; yea but now are wicked men thus affected towards death? no, and can ye blame them, they ſhould be mad if they were, death hath too ghaſtly a countenance for them to look at with ſuch an eye, there is nothing to them ſo dreadful in all the world as death; Now if you would know the reaſon of this, the Doctrine contains it, the Saints know they ſhall gain by it, but not ſo the wicked man.

Obj. But I have here an objection to anſwer, methinks I heare ſome ſay, but are the Saints thus affected to death, and do wicked men dye thus trembling, we often ſee the contrary as to both, the Saint fearful, and the wicked daring in point of death; for anſwer to this, as to both thus, and firſt for the gracious heart.

Sol. 'Tis poſſible a pretious Saint of God to meet death with ſome reluctancy, and that from a double cauſe.

1. Firſt they conſiſt of two principles, fleſh and ſpirit, imperfectly ſanctified, now the fleſh may prevail, and ſo far a natural fear of death ſurprize for the preſent, but let the ſpiritual and ſanctified part prevail, and ſo far death's fear abated; there is a mixture of unbelif with faith, ſo much unbelief, ſo much unwillingneſs, but ſo much faith, ſo much deſire, and the more faith the leſs fear; or

2. There may be a certain unpreparedneſs at preſent in a ſouls apprehenſion for death, and that may cauſe ſome unwillingneſs apprehending ſome unfitneſs, evidences not ſo clear, aſſurance clouded; O ſpare me a little that I may reco • er my ſtrength before I go hence and be no more ſeen, as a Spouſe that is to marry an Husband, ſhe would be prepared for his coming, and though ſhe may exceedingly deſire his coming, yet becauſe things not ſo ready as ſhe would have them, perhaps ſhe may not ſo deſire his coming at that preſent; ſo the gracious heart, not but that he looks at death as gain, not becauſe he would not be with Chriſt, with whom he accounts it beſt being, but perhaps would be more fitted for his preſence, which he hopes to be if God ſpare him, but ſtill with a ſweet and holy ſubmiſſion to the Lords good will and pleaſure.

Obj. Yea but then for wicked men, do not we often ſee them go to death without any ſuch, car and affrightment, no ſuch terrours upon their ſpirits as you ſpeak of, Now, to this I Anſwer.

Firſt 'tis poſſible they may be ignorant of death and its conſequences, dye like fooles and beaſts without regard to what followes, thinking when dead, there is an end of them, ſay not ſuch are ſcarce to be found among Chriſtians, for Il'e tell you the ignorance of thouſands is moſt lamentable and dreadful. Or,

Perhaps they deceive themſelves with vain hopes, if it ſhall be well with them, and God will be gracious to them, the Hipocrite along time deceived others, and 'tis juſt with God he ſhould at laſt deceive himſelf; their hope may laſt till death it ſelf gnawes it aſunder,O quam multi cum hac ſpe ad aeternos labores, & bella deſendunt. Eph. 4. as one ſayes, many goe down to Hell with a vain hope of Heaven. Or,

3. Perhaps they are dead before they dye, the Apoſtle ſpeaks of ſome that are paſt feeling, feared; they are ſenſeleſs and not awakened, Nabal like, their hearts dead as a ſtone; as one ſayes, Many go down to Hell, waking not till they feel thoſe flames about their ears, could you ſpeak with any or all theſe but an hour after death, they would ſing another ſong.

Now you muſt know,19. 1 Sam. 25.38. when we ſpeak of death being ſo terrible to ſinners, we ſpeak of ſinners with their eyes opened, their conſciences a little enlightned and awakened, and to theſe the tydings of death are killing, I warrant you they cannot look it in the face, with their own faces ſmiling, and truly you cannot blame them; for what ſhould make a wicked man willing to dyer firſt at the beſt, they are uncertain what ſhall become of them, as Ariſtotle when ready to dy cryed out, I dye doubtfully, and whither I ſhall go I know not, Dubius morior quo vadam neſcio. and Adrian the Emperour, animula vagula, &c. quos nunc abibis in locos, oh my poor ſoul what places art thou now going into, why what then can make them willing, is it to be rid of ſome pain they feel, nay then they are well helpt up; no, no they may often in a rage call for death, as they do, but when it comes to, they dare not dye, and you cannot blame them: 'tis only the Saint of Chriſt dares dye, and the reaſon why the one welcomes, the other dread deaths approach; 'tis the Saint believes a gain, the other dreads a loſs by a dying time, And that's a ſecond Uſe.

Ʋſe 3 Again thirdly, do Gods Saints gain by dying? let it be for comfort and ſupport to all Gods number, what a ſoul-comforting point is this to all you whoſe faces are heaven-ward, to you to live is Chriſt, why then, to dye ſhall be gain: And there is a threefold account whereupon you may bottome comfort from this honey truth, as

Firſt, here is comfort againſt your own death, how may this kill in every good heart the fear of dying, doeſt thou upon thy receiving the ſentence of death in thy ſelf, ſhrink and give back? for ſhame remember thy ſelf, thou'lt get by it, I tell thee Friend it comes for no harm but good to thee, It was a worthy Speech that Artabanus gave Xerxes, that mighty Emperour of Perſia, who viewing his huge Army of at leaſt a thouſand thouſand Men, drinking up Rivers as they went, and commanding Hils and Seas to give way unto them, he fell a weeping, becauſe it came into his mind that within an hundred years, not one of that goodly Company would be found alive; to whom he anſwered thus, I would quoth he that were the worſt, for we endure more ſorrow by retaining life, neither is there any one of theſe or of all men living beſides, ſo happy upon Earth, that he does not often caſt in his mind how much more pleaſure there is in dying, then there is in living, I am ſure the Saints of God may truly ſay ſo, doſt weep to think of death? I tell thee my friend, thou wilt get more by dying, then ever thou ſhall get by living.

I have read of Trophonius and Agamedes, Venerantes Deum petie • unt mercedem operis & laboris ſui nihil certi ſed quod eſſ toptinum homini. who having built a Temple to Apollo, as they were worſhipping god in the ſame, they beg'd a reward of their labour and pains, and they would not ask any certain or particular good thing, but only asked, quod optimum eſſet homini, that which ſhould be beſt for man, and ſayes the Author preſently upon the requeſt, mortui ſunt reperti, they were both found dead, beloved, for Gods Saints it were the greateſt good indeed, I deſire (ſayes the Apoſtle) to be diſſolved and to be with Chriſt, which is 〈 in non-Latin alphabet 〉 multo magis melius, much more better or beſt of beſts, Phill. 1.23. and that's the firſt branch of your comfort, namely againſt your own death.

2. Then Secondly, here is matter of comfort and ſupport againſt the loſs of your godly relations, 'tis true, 'tis hard to fleſh and blood to part with near and dear relations, and not to expreſs immoderate ſorrow, truly but that we are inconſiderate at ſuch a time, if we would ſet their gain againſt our loſs, it would be matter of great ſupport: I am not againſt the ſending our gracious friends to the graves with tears, and grief next to tears for Gods diſhonour, and the Churches ſufferings, I know no better uſe tears can be put to, then to lament the departures hence of good men and good women; to let the world know its great loſs by their removal, wither related to us or not; and if nature ſomewhat exceed for relation ſake, I think it either no offence, or very pardonable; I plead not againſt our ſorrowing, but exceſs of it, as 〈 in non-Latin alphabet 〉 . Naturales & irrreprehenſibiles. Turbari lonum eſt ſed non perturbari, i. e. nimiopere turbari▪ Maerori ſuccumubere animum deſpondere. one ſayes, theſe paſſions of grief and ſorrow, they are natural and unreproveable, but when they break their bounds and become inordinate, then ſinful; therefore Bernard diſtinguiſheth between turbationem & perturbationem, 'tis good (ſayes he) to be troubled, but not over-troubled: when we give way to the exceſſive breaking out of thoſe paſſions, ſitting down and ſinking in our ſorrowes, and le • ting our greifs ſo ſwallow us up, that with Rachel we refuſe to be comforted; this I condemn and would ſtrengthen you againſt. I pray thee friend what is the cauſe of thoſe thy exceſſive greifs at the departure of thy gracious friends, is it thy own loſs or their loſs? thy own, be quiet man, he that took away one might have taken away more, nay all, had he pleaſed; is it their loſs? nay there thou art miſtaken, they have loſt nothing, but every way gained: Oh could our dead husbands, dead wives, dead Parents, dead friends, (I mean dead in Chriſt) that have changed a poor earthly Tabernacle for a Princely Pallace, Sorrows for Joyes, Earth for Heaven, Travel for Reſt, behold us here lying in tears for them, they would ſay to us, as ſometimes Chriſt to the daughters of Jeruſalem, weep not for us but for your ſelves; we are well, never ſo well, nay till now, never well; oh the gain that the Saints have by death, may bear up the ſpirits of their deareſt friends at their parting with them; that's a ſecond branch of comfort.

3. And laſtly, here is comfort againſt all deaths Harbingers; your Croſſes, Afflictions, Perſecutions, and tryals, that on this ſide Heaven you meet withall, all changes and chances, all troubles and loſſes, wherewith this life is laden from the womb to the tomb, from the Cradle to the Grave, man is born to trouble as the ſparks flye upward, and if the Saints ſhould ſcape them that were ſtrange indeed, I hope while you live in your enemies countrey, you do not expect it; but be of good chear, none of them all can harm thee; how prove you that Sir? why thus, if the King of terrours cannot harm thee, none of his petty underlings ſhall do it; if death be thy gain, theſe ſhall not be thy loſs, run therefore your race, though afflicted with hope and patience; thou mayeſt ſay of the worſt of troubles, or troublers, as he of that Tyrant, He may kill me, but he cannot hurt me. It was a b • ave ſpeech of Damindas, when ſome told him, now Phillip was broke into their Country, they were afraid of ſuffering grievious things.O Semi vir inquit quid nobis poterit acerbe accidere qui mortem contemnimus. O you half ſpirited men, what need we fear ſuffering who have learned to deſpiſe even death it ſelf? why ſo, here death ſhall be your advantage, therefore none of theſe ſhall be your prejudice: that's a third Uſe, then,

Ʋſe 4 4. Fourthly and laſtly. I have only a word of Exhortation and Councell, wherewith I wil ſhut up all, that's too fold.

1. To all that hear me, and my Councell to you is, as ever you expect to have death do you a kindneſs, ſo look you be found of this Saints number, of this ſame poor ſcorned company of Saints; believe it thoſe be they that can hold up their heads in death, when others have cauſe to tremble and look ruefully, theſe be they ſhall get by death, when others ſhall looſe all, and whatever your opinion of them be, now you'l wiſh to be of them one day. I know not that ever I met with that man, that would not have dyed a Saint though he lived a very Devil, then with Baalam, Oh that my Soul might dye the death of the Righteous, and my laſt end be like His, but don't cozen your ſelves, holineſs in Life, hope in Death, and happineſs of death, follow each other; If not of this number, as ſure as the Lord lives, death will not pleaſure you, but ruine you. That's the firſt.

2. To the Saints themſelves, and my councell is, that you would endeavour after a full aſſurance, that your death ſhall be thus benefi •••• to you; to know in your ſelves (as the Apoſtle ſpeaks, Heb. 10.34.) not only by Gueſs, Conjecture, or Hear-ſay, but be able to ſay as the Apoſtle here, to me to dye is gain, without which you'l never be able to dye like your ſelves; but timerouſly and doubtfully, which though we cannot ſay but may be ſometime the caſe of a good Chriſtian, yet is much below his goodneſs. And therefore reſt not till you have got above dying fears, till you can ſay, I know that my Redeemer liveth. In a word till you can end with this Text in your mouthes, and that upon a good ground, To me to Live hath been Chriſt, and therefore to me to Dye ſhall now be Gain.

And now my Friends, having done with one Text, I know it will be expected I ſhould apply my ſelf unto another, namely to ſpeak ſomething touching our dear Siſter, whoſe pilgrimage while here, hath been exemplary, whoſe loſs is ſo much lamented, and whoſe life and death, I think if any could be ſo, hath been a perfect Comment on this Scripture, I am perſwaded that you all think, that to her to live was Chriſt, and if ſo, then ſure I am, to her to dye hath been Gain.

I confeſs it hath been a cuſtome very ancient in the Church of God, for the living upon publick occaſions to commend what was praiſe worthy in the Dead, and to hold forth their vertuous Examples to others, for their imitation, witneſs Nazianzen, Baſil, David of Abner; withall moſt infinite inſtances of the like examples, both from Sacred Writ,2. Sam. 3.33. and Church Hiſtory, and ſufficiently warranted, by our Saviour Chriſt himſelf touching John Baptiſt, John 5.35. He was a burning and ſhining Light.

Not for partiality or by reſpects, becauſe Neighbours, Friends, Relations, or related to thoſe to whom we owe reſpect.

Nor for Adulation or Flattery, to commend thoſe that were moſt vicious, a Sin in all, eſpecially in Gods Miniſters, who ought alwayes ſo to ſpeak and do, as if they heard that voice redde rationem &c. give an account of thy Steward-ſhip, of all men it ill becomes them, by gilding rotten Poſts to ſtrengthen the hands of the wicked in their wickedneſs; Methinks it ſhould have ſtruck that preacher dumb, and filled his heart with trembling, of whom this ſad Story is related, who when preaching a Funerall Sermon for a Man, whom he ſtyled a Religious man, heard a voyce at the ſame time in the Church crying, Mortuus Sum, Judicatus Sum, Damnatus Sum,, I am Dead, I am Judged, I am Damned.

If I know my own heart, I would not for a World, give a Title undeſerved, nor ſpeak with my mouth what my heart gain-ſayeth; Thales being asked how much truth differed from error, anſweredQuantum diſtant ab auribus oculi. Qui audiunt audita loquantur qui vident plan • ſciunt. as much as the eyes differed from the ears, and if at any time Miniſters find occaſion for an Encomium this way, they ſhould be ſure to obſerve that good and ſafe Rule Joh. 3.11. To ſpeak but what they know, and teſtify but what they have ſeen.

I have not been overforward this way when a publique preacher, though in ſome caſes, I think it not only lawful, but convenient, and if ever I might do it for any, I ſhould wrong the memory of this precious and worthy Saint of Chriſt, ſhould I not Commemorate thoſe excellent Vertues; with which God had rarely endowed her, above the common Size; I fear not to be counted a flatterer by thoſe that knew her well, in any thing I ſhall ſay of her, but rather fear, leaſt I wrong her memory in ſpeaking too little upon this ſuddain warning.

True ſhe needeth none of our Praiſes, her works while ſhe lived, praiſed her in the Gates, and being dead (by them) ſhe yet ſpeaketh, ſhe would have deſpiſed them whiles alive, and wants them not now dead, but as he ſaid,Laudes quia merebatur contempſit & quia contempſit magis merebatur. becauſe ſhe deſerved praiſe, ſhe deſpiſed it, and becauſe ſhe deſpiſed it, ſhe the more deſerveth it; therefore ſomthing I muſt and cannot but ſpeak, and methinks it fareth with me in my entrance, as with a man comming into a Garden where there are variety of Flowers, and therefore he knowes not where to pick, ſo amongſt her many commendable parts, I know not which to preſent you with. Should I but obſerve that Rule forementioned, to ſpeak but what I know, and teſtify but what I my ſelf have ſeen, I might break a box of ſuch precious Spikenard as would fill the houſe with a ſweet perfume.

1. Firſt ſhe was you know a young woman, but an aged Saint, I may ſay of her as truly, as every the Emperour of his Piſo, Hujus vita compoſita a pueritia her life was grave and ſerious; ſhe was even a woman from a child, ſhe began with God betimes, remembring her Creator in the dayes of her youth, ſhe was none of thoſe who doFlo • em aetatis diabolo conſecrare faeces Deo reſervare. conſecrate the top to the Divel, and the bottom to God, and having began, held on, an even and conſtand courſe in holineſs, confuting that Divels proverbAngelicus juvenis ſenibus ſataniſſat in annis. Quo ſempl rſt imbuta recens ſervabit adorem. a young Saint and an old Divel, which as Eraſmus ſayes well (in his Pietas puerilis) was a proverb deviſed by the Devil himſelf, contrary to that of Solomon, Prov. 22.6. Train up a Child in the way he ſhould go, and when he is old, he will not depart from it. I have known her a ſingle woman, then married to her former husband Mr. John Clerke a godly Miniſter, and then to her late worthy Yoke-fellow now living, Captain Robert Fiſher, during all which time, never gave ſhe the leaſt fear, of having began in the Spirit, ending in the Fleſh, with too many in theſe late looſe dayes, but on the contrary, the elder the more Pious, the more years the better Graces, and her laſt Works better then her firſt.

2. She was of a moſt ſweet and courteous Nature, of as winning, affable, and obliging diſpoſition, as ever I met withall, of a friend endearing, and an enemy winning converſe, pleaſantneſs of ſpirit without levity, affability mixt with gravity, lovely, and loving, even to all, not knowing how to provoke any, a very diſciple of love.

3. She was a perſon of great humility, into which frame, till God hath brought a Soul, he takes no pleaſure in it, but humble in heart, high in worth, (as Nazianzen of Athanaſius) that firſt, ſecond and third Vertue, (as Auſt. hath it) who being asked by one, what Vertue was firſt and moſt to be deſired, anſwer'd Humility, being asked what was the ſecond, he anſwered humility, and what was the third, he ſaid ſtill Humility, that grace that carries a Chriſtian flying to Heaven, as one ſayes well, the humble man ſeemes but to creep, but he flyes to Heaven, of this knew I never any better ſtored, though ſhe had, (eſpecially during the time of her laſt Marriage,) of the things of the world, (wherein Fooles ſo pride themſelves, and for which they ſo prize themſelves) in great plenty and abundance, yet like one reſolved to follow her Saviours pattern, of whom tis ſayd Phil. 2.6, 7, 8. Though in the form of God, and thought it no robbery to be equall with God: Yet made himſelf of no reputation, but took upon him the form of a Servant, &c. So this his diſciple, outwardly great, inwardly little, rich in the World, poor in Spirit, which grace though it made her nothing in her own, yet it greatned her in the eyes of God and good men, Math. 18.4, Whoſoever ſhall humble himſelf as a little child, the ſame is greateſt in the kingdome of Heaven.

4. She was a woman full of mercy and pitty, a ſiſter-grace to the former, which the Apoſtle Paul coupling together, we will not part, Col. 3.12. Put on as the Elect of God, humbleneſs of mind, and bowels of mercy.

Mercy is deſcribed by Saint Auſt. Alienae miſeriae quaedam in noſtro corde compaſſio, quaſi poſſumus ſubvenire compellemur. to be a compaſſionate felow-feeling of anothers miſery, that puts me upon helping him ſo far as I am able, a grace that none ever loſt by; as they ſay the Dutch have a Proverb, Thefts never enrich, Almes never impoveriſh, and Math. 5.7. Bleſſed are the merciful, for they ſhall obtain mercy, an hugely honouring grace, that makes God the giver of our All, indebted to us for a little of it again, and we ſhall find him a ſure pay-maſter, and how largly was this Saint of Chriſt ſtored with this, her eſtate was large, and I am perſwaded her heart larger, no queſtion but what with lawfulneſs ſhe might, ſhe did this way,Non pereunt ſed pluriunt pauperibus impenſa. and ſhe hath lamented it, that ſhe could do no more then ſhe did, for ſuch as feared God, and made it her great wonder, that ſome ſhould have ſuch eſtates and do ſo little good with them, her will was to do good to all, eſpecially the houſhold of Faith, and where there is a will, comfortable is that ſaying of Auſt. Quicquid vis & non petes factum Deus computat. what thou wouldeſt do thou canſt not, yet God ſayes tis done, and a greater then Auſtin warrants it, 2 Cor. 8.12. If there be a willing mind, tis accepted according to that a man hath, and not according to that he hath not.

5. She was admirable for her patience, that grace that enables a Soul, cheerfully, and quietly, to ſubmit its will to Gods, and to bear what ever befals it in its courſe towards Heaven, ſweetly, and contentedly, becauſe God will have it ſo: her affliction was long and ſometimes ſharp, yet who ever heard a repining word from her, how ſilently ſubmiſſive to the divine pleaſure? her pain might ſometime force her to groan, but never to grumble, having learned Jobes leſſon, cap. 2.10. Shall we receive good at the hand of the Lord, and ſhall we not receive evill, or good old Elies, 1 Sam. 3.18. It is the Lord, let him do what ſeemeth him good, or that of a greater or better then either, John 18.11. The cup that my Father hath given me, ſhall I not drink it, though ſo waſted, t • at ſhe became a pittiful Anatomy of frail mortality, yet a perfect pattern of chriſtian patience.

6. She was of a moſt meek and peaceable frame of ſpirit, her adorning was not plaiting the haire, &c. but with the ornament of a meek & quiet ſpirit, which is in the ſight of God great price, 1 Pet. 3.4..

Queen Elizabeth was uſed to ſay, that next to the Scripture, ſhe knew no book that did her ſo much good as Seneca de Clementia, and her Clemency was ſuch that her brother King Edward was uſed to call her, his ſweet ſiſter Temperance, I cannot ſay that our ſiſter had ſo much Learning as to read that Book, but ſure I am as to the practice, ſhe had ſo learned that, that none could exceed her, and from a better Maſter then all Senecaes, Math. 11.29. Learn of me, for I am meek and lowly in heart.

7. She was a conſtant frequenter when able, and an affectionate lover of Gods Word and Ordinances; It is a great argument of an heart truly gracious, when it can ſay with holy David, Pſ. 26.8. Lord, I have leved the habitation of thy Houſe, and the place where thine Honour dwelleth. How often have I ſeen her at the place of Gods Service in ſuch weather, which hardyer then ſhe, and much her inferiours, would have pleaded as a tolerable excuſe for their abſence, and when there, how curious and attentive in hearing, bringing as Biſhop Hall cales them, Aures bibulas, and I may add Animam magis bibulam, thirſty Ears, and a Soul more thirſty, how relliſhing were Gods ſaying truths to her at all times, yea ſweet, as David ſayes, Pſ. • 19.103. How ſweet are thy words unto my taſt, yea ſweeter then honey to my mouth.

8. She was one of a moſt tender conſcience, that Jewell of Jewels, and infallible character of a true child of God, that ſoul-feaſting grace; a good conſcience is a continuall feaſt, that countenance cheering grace, Prov. 15.13. A merry heart maketh a cheerfull countenance; and well might her countenance be cheerful, when her conſcience was kept quiet and peaceful; Euſebius reports of the Martyrs under Severus, that comming forth after a long and hard Impriſonment, they looked more like thoſe that came out of a ſhop of ſweet Oyntments, then out of a Priſon, they carryed in their countenances,Divinum neſcio quid in vultibus praeſerentes a certain divine Aſpect; no queſtion but it was that within, that made their faces ſhine without; oh how pleaſant would this our Siſter be, during her Lucida, intervalla her Mitigations of her diſtemper, pleaſant in her ſpeeches, pleaſant in her actions, which gave all to ſee there was peace within, the cauſe of this pleaſantneſs without this tenderneſs of conſcience ſhe evidenced, by univerſall care to pleaſe, and fear to offend her good God in any thing. I may truly ſay of her, as Acts 24.16. Her care was, to keep her conſcience void of offence towards God and towards Man.

I have read of Li • ius Druſus; being about to build a ſtately Houſe; the Workman told him that he would ſo contrive it that, that none ſhould over look him or ſee what was done in his houſe, to whom Druſus made this anſwer,Quin tu potius ſi quid in te art is eſt ita compone domum meam ut quicquid agam ab omnibus in ſpici omnibus. nay rather if thou haſt any art, ſhew it in ſo contriving my houſe, that whatſoever I do, may be beheld of all, truly I think could ſuch an houſe been built, an Inhabitant fitter then this our ſiſter to have dwelt in the ſame, could no where have been found, I have known her long, but know not, that ever I heard reported of her any one action, or heard from her any word unworthy the beſt of Eyes or Ears.

9. In a word for her general practiſe of godlyneſs, (I hope and queſtion not) in the ſincerity of heart I am ſure in the unblame ableneſs of life, ſhe was an Iſraeliteſs indeed in whom was no guil, one of the ornaments of her Sex; well reported of by all; yea of the truth it ſelf; free from the crimes of ſinful Age, Non ſine peccato, ſed ſine querela, I ſay not without ſin, but without complaint; and no marvel, for ſhe ſet the Lord alwayes before her; therrfore ſhe did not fall; the grace of God that appeared to her, wrought ſo effectually in her, that it taught her, and inabled her, to deny all ungodlineſs and worldly Luſts, and to live ſoberly, righteouſly, and Godly, in this preſent evil World.

10. Shall I leave her in this reſpect, and ſpeak of her as a Wife; ſhe was her husbands Crown, Prov. 12.4. A vertuous woman is the crown of her Husband, a rich Portion of the Lords own beſtowing, Prov. 19.14. Houſe and riches are the Inheritance of Fa • hers, but a prudent Wife is of the Lord.

She was one of Salomons wives, mentioned, Prov. 31.11, 12. One that the heart of her Husband might ſafely truſt in, ſo that he ſhall have no need of ſpoyl. She will do him good, and not evil, all the dayes of her life. Oh the teares ſhe ſhed for him while abſent beyond the Seas; and the many prayers ſhe put up for his proſperous and ſafe return, beſides her earneſt deſires to her Friends, that in their Prayers they would ſtill remember her dear Husband. Her deſire was exceeding great in this her laſt ſickneſs, if the Will of God might be ſo, that ſhe might live but till his return, once more to ſee him and ſpeak with him; but God was pleaſed to deny her, as he did his Servant. Moſes going over into the land of Canaan, though both to their great gain; taking him up to the land of Canaan above, inſtead of that below; and her to a far dearer husband and head, namely Chriſt Jeſus; where this beloved Diſciple, now reſteth in the boſome of her beſt love, as I nothing queſtion.

11. Shall I mention her as a Mother, how tender and affectionate a parent, winning by love, not ruling by rigor; indeed ſhe had but one Child of her own, a young Daughter; and was Mother in Law to one more of her laſt dear husbands; who I dare to ſay, will ever teſtify, that ſhe had not a mother in Law, of a Mother in Law, but an indulgent, affectionate kind and endearing mother indeed, and if ſhe had travailed in pain of her, ſhe would not have been more willing to travail in pain for her in what had lain in her power to have done her good.

12. Shall I mention her as a kinſwoman, friend, ſiſter, relation, thoſe dear and mutual kindneſſes, that I have both ſeen and heard of, between her and you her dear relations, and that great love between you; tells me that I ſhall but revive your gre fs, Peradventure add to them which I am loath to do, and therefore will make an end, and ſet your patience at liberty, which I ſhould think and fear I had greatly tyred; but only for your great love, that I am perſwaded you all bear to the memory of your choice and dear friend.

13. For her death I can ſay little, and therefore will ſay nothing, ſhe removed from us to the City, where I had not the happineſs of being one of her viſitants, but I queſtion not but ſhe, whoſe life had been ſo exemplary; could not but finiſh that well ſpent life as comfortably.

To conclude therefore; I have read of Apelles, that he was uſed to ſay, that to draw the compleat picture of a beautyful woman, he muſt take one part from one, another from another, a third from a third, &c. and put them altogether; methinks this Chriſtian Gentlewoman, had followed this courſe in vertues and ſpiritual excellencies; one Chriſtian excels in one vertue, another in another; but I ſcarce know any one neceſſary thing, that tended to make up a compleat Chriſtian, but in ſome meaſure it was in her.

Well, ſhe is gone, we following, and in the prime of her dayes, and flower of her years, ſhe is ſent for hence, but the loſs ours, not hers: Life is compared to a Comedy,Ut fabula ſic vita non quam d • u ſ • d qua • ben abb • r • fert. no matter how ſhort, if well acted; which how hers was you have heard, I know her loſs is much lamented by all neighbours that knew her, more by all her friends that knew her better, and moſt of all by her dear relations that enjoyed her; but ſhew your ſelves Chriſtians that are nearlyeſt concerned, bearing Gods hand, as quietly and patiently in her death, as ſhe bare it in her life.

Your loſs is great, confeſt, but her gain greater; nay you have not loſt her, praema • ſtis no amiſiſtis, ſhe is but ſtept before, not loſt you'l ſee her again, them that ſleep in Jeſus God will bring with him. 1 Theſſ. 4.14. Follow you her example, make ready, Let your loynes be girt, your lights burning, and be your ſelves like them that wait for their Lord, when he returnes from the Wedding, that when he comes and knocks, you may open to him, Luke 12.35, 36. And then you'l ſee her again; ſee your wife again, your ſiſter again, your friend and kinſwoman again; yea where all ſorrow and mourning ſhall fly away, and everlaſting joy ſhall be upon all your heads.

Where youth ſhall never wax old, where your life ſhall fear no ending, where there ſhall be no more ſickneſs to waſt and make pale, no more death to ſeperate dear friends, no more greif felt, no more ſigns heard; as Auſt. moſt ſweetlyUbi juve • tus nunquam ſen ſ • it, ubi vita terminum neſcit, ubi amor nunquam tep ſcit, ubi ſ • nitas nunquam marceſcit, ubi gaudium nu • quam decreſcit, ubi dolor nunqu • m ſ • ntitur, ubi genitus nunquam audi ur, &c. &c.

For the which place and time, the Lord in Mercy fit and prepa o us All; and unto which in his due time, bring us as our Hope is; he hath done this our dear Siſter; Amen, Amen.

FINIS.