THE Apostle having saluted these Philippians, and testified his sincere love unto them, and hearty prayers for them in the first eleven Verses; doth in the next place endeavor to comfort them against any offence or trouble which they might sustain by occasion of his sufferings for the Gospel, vers. 12, 13. assuring them that they tended to the defence thereof; many being thereby provoked, and by the example of his courage and comfort animated to speak the Word without fear, vers. 14. And although some indeed had evil and envious intentions to reproach his Apostleship, and to add affliction to his bonds, [Page 2]yet Christ being preached, he did rejoyce notwith­standing his own sufferings, as knowing that by the benefit of their prayers, and by the supplies of the Spirit of Christ, his own salvation, and the glory of the Lord should thereby be pro­moted, vers. 15-20. And if the Lord may be thus magnifiea, and himself saved, if his life may tend to the honour of Christ, and his death to his own advantage, he is most indifferent and contented to yeeld to Gods holy will either way; for, saith he, to me to live is Christ, and to die is gain. If I live, my work, my conversation, my ministry will be wholly to serve and glorifie him; and if I dye, my death will not onely be glorious unto him, but gainful unto me, I shall be ever with the Lord, which is best of all. The Apostle therefore is at a stand, in a strait betwixt two, which to chuse: On the one side Christ will be magnified in the edification of his Church; on the other side he will be magnified by the sal­vation of his servant; the one will be fruitful to the Philippians; and the other gainful to himself. He is wholly therefore indifferent whe­ther he live or dye, because Christ will be both ways an advantage unto him, and he shall be both ways serviceable to the glory of Christ.

We see the coherence, connexion and scope of these words. Some versions, as ours, make them two distinct Propositions, To me to live is Christ, To me to dye is gain. Some others make them but one proposition, thus, In life and in death, or whe­ther I live or dye, Christ is to me gain.

In the words there are two parts considera­ble. First, The Propositions themselves. Se­condly, The specification of the Subject to whom they belong.

The Propositions are, according to both read­ings, these three. First, To live is Chrst. Second­ly, To Dye is Gain. Thirdly, Christ is both in life and in death gain. The specification of the Sub­ject of these Propositions, to whom they belong, To Me, a Beleever, who am willing and desirous that Christ may be magnified in my body, whether it by my life or by my death, as being much more tender and sollicitous of his honour, then of mine own particular safety.

First then, To live is Christ, or Christ is life unto us. It is true, many men live, who are without Christ in the world, an animal or a natu­ral life to themselves, to other men, to carnal, to secular, to sinful purposes; but being alienated from the life of God, we may say of them as the Apostle doth of sensual and delicate Widows, that they are dead whilst they live. Our true life is founded in th [...] life of Christ; Because I live you shall live also, J [...]h. 4.19. He that hath the Son hath life, he that hath not the Son hath not life. 1 Joh 5.12.

Now Christ is our life in every way of causa­lity. First, Vid Fr: Gomar: To. 1. p. 288. He is th [...] Author and efficient of our life, whether we speak of life natural; In him was life, and the life was the light of men; he lighteth every man that cometh into the World, Joh. 14.2. By him all things consist, Col. 1.17. [Page 4] In him we live and move, and have our being, Act. 17.28. He formed us in the belly, his hands made us and fashioned us round about, Job 10.8. Jer. 1.5. Psal. 139 15, 16. In every work of continu­ed Creation the Son worketh as well as the Father. My Father worketh hitherto, saith he and I work, Ioh. 5.17. Or whether we speak of life spiritual, the life of Grace; I live, saith the Apostle, yet not I, but Christ liveth in me, Gal. 2.20. In him is the primitive seat of life and grace, from whom it is diffused upon his bo­dy For as the Head and the Members are anima­ted by one soul, so Christ & his Church by one spirit. we being joyned unto the Lord are one Spirit, 1 Cor. 6.17. Vid. Aug. de Gen. ad lit. l. 4 c. 12. & lib. 5 c. 20. Or lastly, whether we speak of Life eter­nal, the life of Glory, this our life is hid with Christ in God, and when Christ who is our life shall appear, we shall also appear with him in glory, Col. 3.3, 4: Of these two especially the Life of Grace and the Life of Glory, Christ is the efficient cause, per modum pretii, as a Meritorious Procurer of it, laying down no less a price then his own life to purchase ours; For we are bought with a price, 1 Cor 6.20. and by vertue of that price we are quickened together with him, Gomar. to. 3. disp 15 & Par­ker de descens. lib. 3. sect. 49. Ephes. 2.5. 2. Per modum Principii by his Holy Spirit fashioning us to his Life and likeness; for being a Second Adam, he is unto us a quicken­ing Spirit, 1 Cor. 15.45. and having life in himself doth derive it upon whom he will, Joh. 5.21 26. As the living Father hath sent me, and I live by the Father, so he that eateth me shall live by me, Joh. 6.57.

Secondly, Christ is the matter of our Life: As [Page 5] meat is the matter on which life feedeth, Aug. Tract. 26 in Joan. Euseb. cont. Marcel. cap. 12. and by which it is preserved; so Christ is the spiritual Manna, the bread which came down from Heaven, of which they who eat shall live, Joh. 6.51. The Sacrifices after they were offered for expiations, were many times eaten for the comfort and reviving of those that offer [...]d them. Christ therefore, who was our Passover, having offered himself as a propi­tiation, to take away our sin by the Sacrifice of himself, was thereupon pleased to institute his Last Supper, and therein to set forth himself as that spi­ritual food whereby the life of Grace in his people is nourished and preserved.

Thirdly, Christ is the very form of spiritual life in a Beleever, in which respect he is said to live in us, and to be formed and fashioned in us, as the childe is shaped in the womb of the Mother, Gal. 4.19. and this both as forma essentialis, the very soul that actuateth a beleever, he is a quickening Spi­rit. If Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness, Rom. 8.10. and as forma exemplaris, the Idea, mo­del and pattern of our life, for he hath given us an example that we should follow his steps, 1 Pet. 2.21.

Fourthly, Qui esse vult si­bi & non tibi nihil esse incipit inter omnia. Bern. in contr. Serm. 20. Christ is the end and scope at which our whole life is to aim and to be directed; it must be wholly consecrated unto him; nothing in all our concernments must be so dear unto us as Christ; whether we live we must live to him, or whether we dye we must dye to him; because for this end he both died and rose again, that he might be the [Page 6]Lord both of the dead and of the livings, Rom. 14.7, 8, 9. therefore as by bringing forth much fruit we do glorifie the Father, Job. 15.8. so also do we thereby honour the Son, out of whose fulness we receive grace for grace; for he that ho­noureth not the Son, honoureth not the Father, Joh. 5.23. This seems here principally intended, To me to live is Christ: My life, time, studies, im­ployments are wholly taken up in the things of Christ, that he may have honour and service by me. Wicked men live to themselves, to them to live is lust and vanity; they follow their own wils, they walk in the imagination of their own hearts; they rule themselves by no counsel but their own carnal and corrupt wisdom, as it is said of Jero­boham, that he set up a worship which he had devised of his own heart, 1 Reg. 12.33. and the the people professed to Jeremy that they would do whatsoever should go forth out of their own mouth, Jer. 44.17. They direct all they do to them­selves, looking after onely their own gain, ease plea­sure, credit, advantage; fasting, eating, drinking to themselves, and assembling themselves for corn and wine, Zach. 7.6. Hos. 7.14. They withdraw themselves from that subjection, and subordination wherein God hath placed them, and do in effect say as Pharaoh, Who is the Lord that I should obey his voice! Ex. 5.2. Now [...]is is a very strange folly, be­cause our salvation and the glory of Christ are twist­ed together, as the coherence of the 19. and 20. verses of this Chapter doth demonstrate. When we neglect his glory, we forfeit our own salvation; and [Page 7]when we seek our own salvation, he esteemeth him­self glorified thereby. As when a great stone doth fall from an Arch, the little ones that were bound and knit in by it do fall for company; so when men do neglect the great end of living to the honor of Christ, they do greatly endanger all their own subordinate ends thereby.

What is it then for Christ to be our life, or for a man truly to say, To me to live is Christ? It is First, In our hearts to acknowledge him for our Lord, unto whom we owe our time, and strength, our fear, and honour, Isa. 8.11. Mal. 1.6. Second­ly, in our lives, to do every service with good will, and in singleness of heart as unto him, Eph. 6.5, 6, 7. to do it by a warrant from his word, I will hear what God the Lord will say, Ps. 85.8 Proving what is the good, and perfect, and acceptable will of God, Rom. 12.2. and what it is which Christ would have us to do, Act. 9.6. To set him always before us, and to do every thing as in his presence, and with a desire to approve our hearts in well doing unto him, Ps. 16.8. for as he behaved himself towards his Father, doing always those things that pleased him, Joh. 8.25. 6.38. so are we to behave our selves towards him, who as he hath made us the Sons of his Father by Adoption, Joh. 20.17. so is he himself our Father by Regeneration, and calleth us in one respect his Brethren, and in another his Children, Heb. 2.11, 12, 13. To do every thing unto his glory, as vessels fitted for our Masters use, and prepared unto every good work, 2 Tim. 2.21. To value our life not cheifly for it self, [Page 8]but for the service which therein we are to do un­to our Lord: I count not my life, saith the Apostle, dear unto my self, so that I may finish my course with joy, and the Ministry which I have received of the Lord Jesus, Act. 20.24. And herein likewise we imitate his example, who in conformity to the com­mand of his Father did himself lay down his own life for his sheep, and became obedient unto death, even the death of the cross, a servile, an ignomini­ous, Vid. Lips. de Cruce. cap. 12. Casaub. in Ba­ron. exercit. 16 c. 77. a cursed death, Joh. 10.11, 15, 18. Phil. 2.8. This it is for a man to say, To me to live is Christ; my thoughts, studies, aims, purposes, imploy­ments, do all fix and terminate upon him, how I may bring glory to his name, how I may promote his interests and Kingdom; how I may live the rest of my time in the flesh, not unto mine own lusts, but unto his will, unto whom my soul and salvation was dearer then his own life. Since his blood was my price, his glory must be my business. For he therefore died for All, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again, 1 Pet. 4.1, 2. 1 Cor. 6.19, 20. 2 Cor. 5.14, 15.

We see how Christ is life; Let us next enquire to whom he is so. To me, saith the Apostle, to live is Christ. There is much of the life of Religion in Pronowns and Adverbs, in persons and the manner of doing things. To those whom the Father hath gi­ven him, he is life; to those that beleeve he is precious, 1 Pet. 2.7. To others he is a stone of stumbling, and a rock of offence, and his Gospel a savor of death unto death. He is not at all in their thoughts or [Page 9]cares to please or glorifie him. They are not at a point, so he may have honour, whether it be by their life or death. But so they may have pleasure or profit, so their carnal desires may be gratified, and their interests secured, let what will become of his name or honor. Therefore let us make sure the Pronown here, To me, that I am one who am willing Christ should be magnified by me any way, whether by life or by death; otherwise we cannot say, To me to live is Christ.

Thus far all runs very smoothly unto Christian ears. To live is Christ, he our Lord; therefore un­to his service and honour must our whole life be consecrated and devoted. No difficulty in all this.

The next Proposition seemeth more strange and paradoxal, that to Dye should be Gain. Arrian. Epictet. l. 4. c. 10. Senec. [...]onsol. ad Mart. & Polyb. & Ep. 24 30, 66. M. Antonin. l. 3. sect. 3. Plutarch. consol. ad Apollon. Many Philosophers have spoken many kinde and flarter­ing words concerning Death; That it is the end, solution, period, remedy of all our cares, sorrows, labors, fears; a Debt, a Tribute, a Sleep, an Har­bor, or Haven, a rest, a quiet Repose after all our griefs and miseries: But none I think did ever go so far as to make it Gain; and it may seem to be no other nor better gain, then that which the A­postle speaks of, Act. 27.21. A gaining of loss; for what kind of gain, would one think can there be found in that, the very formal being and nature whereof doth consist in nothing but loss?

1. There is in it the loss of all a mans Substance, His house knows him no more, Job 7.10. His Lands, his Place, his Tenants, Rents, Revenues [Page 10]own him no longer. If there were a judgement at Law given against a man, overthrowing his whole estate, stripping him of his house over his head, the mony in his purse, the corn in his Barns, the Cat­tel in his fields, the cloaths on his back, leaving him as naked as the world at first found him, would any man call this gain: Death is just such a judg­ment, leaveth a man no more land then his grave, no more cloathes then his Shrowd, no more house then his Coffin. No difference but this; in the one Judgment possibly a stranger, in the other a Son, or a Kinsman succeeds; but as to a mans self it is all one.

2. But when all these things are gone, haply friends may recruit a man again, as they did Job, Chap. 42.11. Polyb. hist. l. 5. Fruitur diis i­ratis. Juv. We read of the incredible bounty of Princes and States to the people of Rhodes, after they had been sorely ruined by an earthquake, in­somuch that their calamity proved an advantage unto them. But in death there is a loss of friends, as well as of Estate, Wife, Children, all part at the grave, and never meet till the Resurrecti­on.

3. Though means and friends be all lost, yet if a man could keep possession of himself, it may be his head or his hand, his wit or his labour would repair his losses again: But Death is the losing of a mans self, no hand left to work, no head left to contrive; it tears a man assunder [...]ro [...]n himself, and sends his parts as far distant as either Heaven or Hell are from the Grave. Now after all these losses, of Estate, of Friends, of Wisdom, of [Page 11]strength, of a mans very self, what possible room is there left for Gain, when he that should enjoy it is himself lost?

All this notwithstanding, God must be true, and every man a lyar. Death is Gain, and Gain we must finde in it before we leave it.

First, Let us take it at the worst view which a Beleever can have of it, as it is an Enemy for so the Apostle calls it, 1 Cor. 15.26. And so it was esteemed by Christ himself, who though in love to us, and in obedience to his father, he submitted unto it, yet testified his natural desire to have de­clined it, when with strong crys he prayed once and again, O my Father, if it be possible let this cup pass from me. You may not without shew of reason say, What Gain is to be expected from an Ene­my? Many times Friends themselves, when it comes to the point of gain, to this question, Who will shew us any good, are shie, and draw in their friendship. Laban though Jacobs Father in law, grudged him the benefit of that bargain which himself had before most willingly consented unto; Joab was Absoloms friend, yet Absolom burnt up his corn.

Yet we may not deny, Vid. Plutarch. [...]h. de capienda ab hostibus uti­utate. but that a man may have gain by an enemy, as poison unto some creatures affordeth nourishment: [...]elephus had his Im­postume opened by the dart of an enemy, which was intended for his hurt. Those Roses they say are sweetest which grow near unto Garlick; the neatness of an Enemy make a good man the better. And therefore the wise Roman, when Carthage [Page 12]the Emulous City of Rome was destroyed, said truly, Now our affairs are in more danger and haz­zard then ever before. When Saul, Davids Enemy, Eyed and persecuted him, this made him walk more circumspectly, pray more, trust in God more; He kept his mouth with a bridle while the wicked were before him, Psal. 39.1. An hard knot in the wood drives a man to the use of his wedges. A ma­licious Enemy that watcheth for our halting, will make us look the better to our ways. And so death by the nearness thereof, and by the frequent me­ditation thereupon, makes us more careful of our great accompt, more sollicitous to make sure our peace with God, to wean our hearts from worldly and perishing comforts, to lay up a good foundati­on for the time to come, that we may obtain eter­nal life, to get a City which hath foundations, whose builder and maker is God.

But it may be said, all this Gain is from Death at a distance, while we are out of its possession. Is there any Gain from such an enemy while we are under his power? Yes, even here there may be gain; was not the fire an enemy to the three Children? were not the Lions enemies to Da­niel? yet they were rebuked; When a mans ways please the Lord, he maketh his enemies at peace with him, Prov. 16.7. Laban pursued Jacob in great anger, Esau meets him, as we may suppose, with hostile purposes; but the Lord by his power­ful providence over-ruled their hearts, that they could not hurt him. Saul, Davids Father-in-law, [Page 13]persecutes him; and Achish the King of Gath, from whence Goliah came, whom David had not long before slain, and who could not but for that reason be hated at that place, gives him entertain­ment: God can make Moab a covert for his out­casts, as he was unto the Father and Mother of David, Isa. 16.4. 1 Sam. 22.3, 4. Though Death be an enemy, the Lord can weaken it, disarm it, pull out the sting of it, and make us at peace with it.

But you will say, All this is rather harm sus­pended, then gain obtained. Is there any more proper and gennine gain to be found in an Enemy, such an Enemy, having us under his power and possession? surely yes. We finde the Egyptians, bitter Enemies to Israel, furnishing them with Jewels of silver, Jewels of gold and Raiments, Exod. 3.21, 22. Was not the Whale that swallow­ed Jonah an enemy, a very type of our enemy here, as our Saviour tells us? Matth. 12.39, 40. Yet by it was Jonah carried safe to land, he regained life by that which devoured him; he had been drowned in the Sea, if the fish had not found out the Shore for him. Were not the waters of the Red Sea, and of Jordan enemies to those that should go in­to the midst of them? yet through these did Israel gain liberty out of bondage, victory over Pharoah and his host, and possession of Canaan their pro­mised Rest.

Take it in the [...]. Here men are absent from the Lord, 2 Cor. 5.6. as Jonah is said to have fled from his presence, cast out into a Sea of [Page 14]cares, troubles, fears and sorrows; Death as the Whale devours us, and lands us at a better shore, leads us from the thraldom of Satan, from the temptation and sufferings, and fiery Serpents which we meet with in the wilderness of this world, and brings us into our Heavenly Rest. So then even under the notion of an enemy here is gain from death. As a Lamprey is e­steemed delicate meat when the sting of the back is taken out; as the waters of Marah were made sweet by the tree which was cast into it; so death, being by the cross of Christ purged of its venome and bitterness, is become useful and gainful unto us.

Secondly, Let us view Death on the better side; for it is as a plaited picture, on the one side it looks like a grim and angry enemy, as destructive to na­ture; on the other side, it hath a more calm and friendly aspect, as reconciled unto us by Christ. It is as a Servant sent from a Father to call his Son home; as a Nurse which taketh the Childe in her arms to carry it to the Mother; it is a depositary en­trusted with the custody of the body, and shal give an exact accompt thereof unto Christ. He by his holy body hath sanctified the grave, & made it a bed to sleep in. We find Angels at either end of Christs grave, Joh. 20.12. They keep the Saints not onely in their ways, but in their graves. The Jaylor who before did beat Paul, and scourge him, and thrust him into the inner prison; being converted, treated him after another manner, washed his stripes, brought him into his house, and set meat [Page 15]before him, Act 16.33, 34. Such a change there is in death; before, the spirit of bondage repre­sented it with a chain and scourge, it kept the soul down under the fear and dread of it. But now, un­to a beleever by Christ, it is so far altered, that it is become part of his dowry and portion, numbred up by the Apostle amongst those good things which with Christ are graciously bestowed upon us, 1 Cor. 3.22.

We will consider the Gain we have by this Friend, first privatively, then positively.

Privately, It freeth us from all other evil, and toilsom labours, which we were, by the curse pronounced against Adam, subject unto. It is a kinde of Canaan, a Rest, a Sabbath unto beleevers; write saith the Lord from heaven to his Apostle, Blessed are they that dye in the Lord, for they rest from their labors, Rev. 14.13. they enter into peace, they rest in their beds, Isa 57.2.

1. They rest from the toilsom captivity and tyranny of sin, a burden under which they com­plain, as too heavy for them to bear; There is no rest in my bones because of my sins; mine iniquities are grown over mine head; as an heavy burden, they are too heavy for me, Psal. 38.3.4, 6, 7, 8. the A­postle calleth it a weight, and an encompassing sin; [...], Vid. Pet [...]i Fa­bri Agonistic. l. 2. c. 3. Methedius a­pud Epiphan. haeres. 64. a fat and heavy body wholly in­disposeth for an Athletick imployment. This body of lust being destroyed, they are made perfect. Heb 12.23. As Ivy which hath gotten its roots into [...]ll the joynts of a wall, can never he qu [...]e killed, till the wall it self be demolished; so sin and cor­ruption [Page 16]being deeply seated in the whole nature of man, is never quite slain and subdued till the whole frame be taken down and dissolved.

2. Greg. Tholos. Syntagma juris, l. 31. cap. 20. Bestias Asiaticae pressurae. Tertul. de resurrect. carnis, cap. 48. They rest from the buffets and temptations of Satan; it was a sore conflict for the Apostle to fight with Beasts at Ephesus, whether they were truly or Metaphorically such, beastly men, 1 Cor. 15.32. but this combate was nothing to the mes­senger of Satan, to the roarings of that Lion; how rampant and outragious he will be against the ser­vants of God, when the Lord is pleased to leng then his chain, and to give him liberty; what dismal fears, what hellish impressions, what fiery darts, what black and horrid suggestions he will amaze the souls of poor sinners withal, the examples and experiences of many of Gods afflicted people can abundantly testifie, insomuch that their soul chu­seth strangling, as Job speaks, Job 7.15. Now be­ing by death translated into Abrahams bosom, they are far removed out of Satans reach; he was thrown down from heaven, and can never shoot up any darts, or come near any of Gods servants there to affright or annoy them.

3. They rest from the cares, sorrows, snares, toils, temptations of the world; the examples of sinners do not endanger them, the sight of their filthy conversation doth no longer afflict them, the fear of their cruelties and persecutions doth no more trouble them; there the wicked cease from troubling, and there the weary be at rest; there the prisoners rest together, they hear not the voice of the oppressor, Job 3.17, 18.

4. They rest from the difficulties of duty it self; those hard conflicts which the heart hath against corruption to keep it self close unto God; for though the spirit be willing, yet the flesh is weak, Matth. 26.41. and though to will be present with us, yet how to perform the thing that is good we finde not, Rom. 7.18, 19, 21.

Lastly, As they are delivered from these past evils, as brands snatched out of the burning, so are they likewise taken away from evils to come, as Lot was from the destruction of Sodom, when the Angel by a merciful violence laid hold on him and brooght him forth, Gen. 19.16. Isa. 57.1.

Secondly, Positively, this gain by death ap­pears in the many real good things which we re­ceive with it and by it.

1. It brings us home to our Country and inheri­tance; here in this life Gods servants are Pilgrims, Strangers, Sojourners, amongst enemies, such as neither know nor value them; we are called out of the world, and separated from it, not numbred a­mong the Nations, living by different and contrary Laws; and hence it is that the world hates us, 1 Pet. 2.11. Ioh. 15.19. Numb. 23.9. 1 Ioh. 3.1. Hence the Body is called a Tabernacle, 2 Cor. 5.1. Digest. de ver­borum significat. l. 239. sect. 2. M. Anton. l. 2. sect. 17. Tertul. de resur c. 41. Diodor Sic. 1. M. Anton. l. 3. sect. 11. 2 Pet. 1.13, 14. in allusion to the Tabernacles wherein the Patriarchs sojourned as strangers, Heb. 11.9. unto which pilgrimage, and unfixed con­dition, the Apostle there opposeth a City which hath foundations, vers. 10. a sure house, an abiding Kingdom which cannot be shaken, Heb. 12.28. [Page 18]Here indeed we are said to be in Christ, and Christ in us, Gal. 2.20. Ephes. 3.17. but there we shall be with Christ, and in his presence, which the Apostle tells us is best of all, much better then our best condition here, Phil. 1.23. 1 Thess. 4.17. 2 Cor. 5.8. Here we are in the same family indeed (for the Church in heaven, and the Church on earth is but one family, Ephes. 3.15.) but we are yet but in the lower rooms of the family, in the work house; death leads us to the upper chamber, to the Banquetting-house, to better company, where we shall see, and know, and love, and pos­sess Christ perfectly, and herein is the answer of Christs prayer, Joh. 17.24. Father, I will, that they also whom thou hast given me, be with me, where I am, that they may behold my glory.

2. It estates us in life; takes away one life to carry us to another and a better. That life which we leave, is mortal and perishing; that which we go unto is durable and abounding, Joh. 10.10. The ordinary Manna which Israel gathered for their daily use, did presently corrupt and breed worms, Exod 16.20. But that which was laid up before the Lord, the hidden manna in the Tabernacle, did keep without putrefaction, vers. 33. So our life, which we have here in the wilderness of this world, doth presently vanish and corrupt, but our life which is kept in the Tabernacle, our life which is hid with Christ in God, Col. 3.4. that never runs in­to death. Natural life is like the river Jordan, empties it self into the Dead Sea; but spiritual [Page 19]life is like the waters of the Sanctuary, which be­ing shallow at the first grow deeper and deeper in­to a River which cannot be passed thorow; water continually springing and running forward into e­verlasting life, Ezek. 47.4, 5. Joh. 4.14. 7.38. — Haec brevis est, illa perennis aqua.

3. It makes us perfect in our spiritual part; Vid. Stuck. An­tiq conviv. l. 2. c. 26. The spirits of just men made perfect, Heb. 12.23. it gives us our white and triumphal robes, Rev. 6.11. 7.14. It fits us to be presented unto God without spot or wrinkle, Ephes. 5.27. the bodies of the Saints when they were dead were washed, Act. 9.37. both as a pledge of the resurrection, and also as an Emblem and testimony of that clean­ness and purity, wherein death did deliver their souls up unto God.

4. It keeps our relicks and remainders safe for a glorious resurrection, will give a faithful and a just accompt of all that it hath received, and will re­store in honour, what is received in dishonour, 1 Cor. 15.42, 43. It will say to us as the keeper of the Prison to Paul, Act. 16.36. The Lord hath sent to let you go, now therefore depart, and go in peace.

We see the Paradox cleared, the difficulty re­moved; the gain demonstrated; onely we must remember it is not gain to all, it is [...]. To Beleevers as such, and therefore onely to them. To wicked and impenitent sinners that die in their sins, death is a King of terrors, Job 18 14. A Jaylor, a tormentor, with his keys, his shakels, his hot iron, his halter, his ax, his gib­bet. [Page 20]He is still a stinging and a fiery serpent, a trap-door unto hell. Death is never our gain, but where Christ is our life; he to whom to live is is lust, and not Christ; to dye is loss and not gain.

And now since Gain is one of the Diana's of the world, Vid. August. in Psal. 48. every one will say, who will shew us any good? Psal. 4.6. Our wisdom must be to di­stinguish true gain from counterfeit, to make godliness our gain, 1 Tim 6.6. for then death will be our Gain too. There is some Gain like Manna in the house, perishing Gain, exposed to moth and rust. Matth. 6.19. Gain proper to one place or Country, like some farthing-tokens, which are current in one Town or Shop, and signifie nothing in another: Such is worldly wealth, current here, but is not returnable or transportable into another world, [...], &c. De Nino Phaenix Colophon apud Athenaeum. l. 12 when a man dieth he carrieth nothing away, his glory shall not descend after him, Ps. 49.17. But there are durable riches, Prov. 8.18. A treasure of good works which will follow a man into another world, Rev. 14.13. this is the gain we should look after, to lay up a foundation in store against the time to come, that we may lay hold on eternal life, 1 Tim. 6.19.

Now sith Death is gain, let us consider whe­ther, and in what manner this Gain may be desired. In answer whereunto we say, 1. That death is considerable two ways: One way as it affecteth nature, the other as it relateth to a supernatural end. In the former respect as an evil, Nature ab­hors it, and shrinks from it, and had much rather [Page 21]be clothed upon, that mortality might be swal­lowed up of life. But as an unavoidable medium to a better condition, so it may be desired; as sick and bitter phisick is desirable, not per se, but in or­der unto health; and dangerous chargeable voyages by Sea, are not in themselves beneficial at all, but onely as they are necessary to make rich returns from remote Countries. Mercatura est amittere ut lucreris. It is good husbandry to sell all for an invaluable pearl.

2. Death is not to be desired out of fretfulness, passion, weariness of life, impatience of sufferings, as Job and Jonah desired it, Job 3.20-23. Jon. 4.3. and in great anguish men are apt to do, Jer. 8 3. but in faith, and an humble submission to the will of God, out of a weariness of the body of sin, and pilgrimage in the valley of tears, suspiring after the presence of Christ, and consummation of holiness, thus it may be desired. So Jacob wait­ed for the salvation of God, Gen. 49.18. So Simeon desired to depart in peace, Luk. 2.29, 30. and so our Apostle here, I desire to depart, and to be with Christ, which is far better, Phil. 1.23.

3. We may not for all this use any compendious way to be partakers of this gain, we may not neglect our body, nor shipwrack our health, nor do any thing to hasten death because we shall gain by it. He that maketh haste even this way to be rich, shall not be in­nocent, Prov. 28.20. When men grew weary of the long and tedious compass in their Voyages to the East Indies, & would needs try a more compendious way by the North-west passage, it ever proved un­successful; [Page 22] our times are in Gods hands, as the Psal­mist speaks, Psal. 31.15. and therefore to his holy providence we must leave them. We have work to do, and therefore must not be so greedy of our Sabbath day, our rest, as not to be willing and con­tented with our working day, our labour. A com­posed frame of heart, like the Apostles here, an holy indifferency of soul, either to stay and work, or to go and rest, is the best temper of all.

I conclude all with but naming the last Propo­sition from the other reading, Christ in life, in death is gain unto beleevers. If the Apostle live, he shall serve Christ; if he dye he shall enjoy him; if he live, he shall glorifie him by his ministry, if he dye, he shall glorifie him by his martyrdom. When Christ is ours, every condition, life or death, prosperity or adversity is gainful to us. It is hard to say whether it be better for a wicked man to live or dye, being in both equally miserable; If he live, he encreaseth his sin; if he die, he entreth upon his sorrow. But unto a godly man either con­dition is comfortable and blessed; his life is fruit­ful, his death is peaceable; the grace of Christ is manifested in his life, and the glory of Christ is manified in his death. Let us be careful to secure the Pronown he [...]e, [...], To Me, that we be such as Paul was, who rejoyce in that Christ is preach­ed, though we should suffer by the means, who are not ashamed of the afflictions of the Gospel, but are willing that Christ may be magnified in our body, whether by life or by death, and then we may bold­ly conclude as our Apostle doth, whether I live [Page 23]or whether I die, Christ will in both conditions be advantage unto me.

COncerning this worthy Gentleman, who with one spring of his soul gave so sudden a leap from Earth to Heaven; I confess I have been so surprised with sorrow, that I thought it hardly possible for me to undertake this service, but that I must have covered over my affections, and his Elo­gies, as the Painter did Agamemnons grief for Iphigenia, with a vail of silence.

He was a copious subject, a man one of a thousand as Elihu speaks; which way ever we take the view of him, we shall finde him to be as A­ristotles character is of his honest man, [...], a four-square man, that had in every capacity a Basis of honesty and integrity to fix upon.

How tender and dear an Husband, how loving and careful a Father, how wise and prudent a Dis­poser of his domestical affairs, your eyes and their sorrows can abundantly testifie.

Towards others abroad, I do not know a man fuller of love and faithfulness, more ready, more active to lay out himself upon the good and inte­rest of his friend. There are some drags very wholsom, but very bitter; good in the operation but unkind in the palate; and some friends are such, real in their love, but morose in their expressions of it, that a man is almost afraid of their very kindnesses. But this our dear friend was full of [Page 24]sweetness as of fidelity. His love was not like a Pill, that must be wrapped in something else be­fore a man can swallow it, but the candor and se­reness of his disposition made his love as amiable as it was useful unto his friends; so that he well deserved the character given to one of the Roman Emperors, Neminem unquam dimisit tristem. He was indeed in his disposition made up of love and sweetness, of a balsom nature, all for healing and helpfulness.

He was not a friend in pretence and comple­ment, that can bow handsomly, and promise em­phatically, and speak plausibly, and forget all; but he was serious and cordial in his affection. Some mens love is like some plants in the water, which have broad leaves on the surface of the wa­ter, but scarce any root at all; lik Lemons cold within and hot without; full expressions, empty intentions, speak loud, and do little. Like Drums and Trumpets, and Ensigns in a battel, which make a noise and a shew, but act nothing: But this our dear Brother was an active friend, his reality exceeded his expressions: His words were the window of his heart, truly as Aristotle calls them, [...], the notifiers of his affecti­on.

And his fidelity to his friend was ever seconded with wisdom; as our Saviour saith of John the Bap­tist, he was a burning and a shining Lamp, we may say in this case of him, he had not onely an ardent but a prudent love was not onely affectio­nate to intend good, but able to counsel and con­trive [Page 25]it: Some friends are like a vine, fruitful but weak; their love is sweet, but their strength small; he as able by his wisdom to advise, as ready by his love to help and tender.

Nor was this disposition of his narrow and con­tracted towards a few, but it was diffusive. The mildness and moderation of his soul made him will­ing to do good to all, and so far as would consist with integrity, to preserve every man from peril. Some mens love is like some flowers, which open onely towards the Sun, which come out onely in the hottest seasons, like the load-stone that points onely one way, and bend onely towards them that do not need it: But his love would grow in the shade as well as in the Sun; and though it were speci­ally directed to those of the houshold of faith, yet he had learned of the Apostle to do good to all men, and to speak evill of none.

But it is not enough for a man to do good to o­thers, though he could to all if he remain an enemy to himself. Like Shel-fishes which breed pearls for others to wear, but are sick of them themselves; lik a Mercury Statue, which shews the way to others, but stands still it self; like a whetstone which sharpeneth the knife, but is blunt it self. If thou be wise, saith Solomon, be wise for thy self. Many men are like Plutarchs Lamiae, which had eyes for abroad, but were blinde at home, like Bees that ga­ther good honey, but are smothered themselves: But our dear Brother had an eye inward was wise to the interests of his own soul. Like the Cynamon tree, which lets not out all its sap into leaves and [Page 26]fruit which will fall off, but keeps the principal of its fragrancy for the bark which stays on, like a tree planted by the water side, which though it let out much sap to the remoter boughs, yet is specially careful of the root, that that be not left dry. And in truth, what profit would it be to a man, if he could help and heal all the sick men of the world, and be incureably sick himself? If he could get all the men on the earth, all the Angels in heaven to be his friends, and have still God for his enemy? If he could save others, and then lose his own soul? to be like the ship, Act. 27. broken to peeces it self, though it helped others to the shore? Like those that built the Ark for Noah, and were drowned themselves. Herein therfore he shewed himself truly a wise man, that he took care of his own soul: Some men are like Achitophel, very careful to set their houses in order, but then cast away their souls: But our dear Brother though he had by the variety of his imployments, the cares of Martha upon him, was yet specially mindful of Maries unum necessa­rium, the care of his own salvation.

And he did not take up his Religion with the times, that he might magis uti Deo quam frui, make gain godliness; as the Samaritans who would be Jews when the Jews prospered, and enemies to them when they suffered; but he was, as is said of Mnason, Act. 21.16. an old Disciple, a Professor of Religion in the worst times, when piety was nick-named preciseness, and he that de­parted from evil made himself a prey, Isa. 59.15. Temporibusque malis ausus es esse bonus, did dare [Page 27]to be good in bad times. Religion sometimes is like oyl, gets highest, and the faeces and amurca are at the bottom, when the horn of the righteous is exalted, Psal. 75.10. Sometimes it is like gold in the Mine, lies deep and depressed, like the sap of a tree in winter, fain to shrink under ground. There are many Summer Christians, will be religious in the sun shine; our dear Brother was a winter Christian, kept his religion in the storm: and as then he was, so he continued a steady Christian, a ship well bal­lanced with sound knowledge, and rooted sincerity, and love of the truth; not carried about with every wind of doctrine. It is said of Christ he is yester­day and to day the same, Heb. 13.8. Christians should therein imitate him, and having tried all things, hold last the good, and with purpose of heart cleave to God.

God hath beautified several of his servants with several Graces; we read of Jobs patience, Moses his meekness, Abrahams faith, Maries love, Da­vids devotion, Solomons wisdom, Apollo his elo­quence; our dear Brother was eminent in many likewise, in meekness and mildness of soul, he was a man of an amiable and calm temper, yet sweetly quickned with zeal for Gods glory. He was a great lover of an able Minister, and of the Ordinances of Christ so dispensed; an eminent grace in these times, when poor Ministers and Ordinances (it is well they go together, they are good company) suffer together from many whom we cannot wonder at for being so much enemies to others, who are so little friends to their own souls; he that under­values [Page 28]his own life, may easily despise another mans. But by the way, it were well if the despisers of Or­dinances would consider that little children who play the wantons with their meat, are likely not long after to know what difference there is be­tween a smarting rod, and a wholsom dinner. We may have Ordinances taken away from us too soon, let not us take them away from our selves.

We have viewed him in his private capacity as a Christian; if we consider him in his publick as a Magistrate, we shall finde how great a loss the Town and Country had of him in this regard, as his friends and the Church of God in the other. Some men are like Vines, very good for fruit, but you cannot make a beam or a pin of them to hang any vessells thereon, Ezek. 15.3. to such things Magistrates are compared, Isa. 22.23, 24. But our Brother was like the Wallnut tree, good both for fruit and for timber.

His fitness for Magistracy appeared in this, that being not an aged man, he was twice called to the Majoralty of this Town, and once to serve for the same more publickly. Tully derided Heraclid [...]s Temnites that he lived to old age, and never attained those honors in his Country which others usually did arrive at; it could not be said so of him, he was of so dexterous a spirit that one may say of him as Livy did of Cato, Natum adid unum diceres quod­cunque ageret.

And this is the more considerable, in that he was not originally brought up to services of a publick nature. It is noted for the honor of Alphenus Varus [Page 29]that having been bred in a shop at a private trade, he proved so learned and eminent a Lawyer, that he wrote collectanea juris, some of which are en­tred into the pandect, and was afterwards Consul of the City. And we read in humane stories of A­gathocles, Justinus, Primislaus, Pinctus, and o­thers, who by their wisdom and abilities were raised from Trades and Farms to great Govern­ments.

Our dear Brothers publick imployments were not the fruits of his own ambition, but of the free love of other men, who for his wisdom, fidelity, and fitness called him thereunto. And truly, a ve­ry fit man he was for them; an able man, fearing God, loving truth, hating covetousness, Exod. 18.21. He had a publick spirit very ready to en tertain and promote every thing which tended to the general good.

Some men are like the Prophets Vine, Hos. 10.1. bring fruit onely to themselves and are empty to all the world besides: But he was one who could deny himself, and his private interest, to serve the publick, as natural bodies will forsake their own proper motions to prevent a publick breach upon the universe. Pompey being disswaded from an ex­pedition hazardous to himself, but useful to the publick, returned this answer to his friends, Ne­cesse est ut eam, non ut vivam; It is necessary for me to go, it is not necessary for me to live. And truly besides his Wisdom, Zeal for God, Dexterity to set forward good works, he had one excellent Character for Magistracy, he was a man of a milde [Page 30]and meek spirit. I call this an excellent temper for Magistracy. If it were not so, the Lord would not have chosen Moses, the meekest man on earth, Numb. 12.3. nor David who was as a weaned childe, to be the Ruler of Israel, Psal. 131.1, 2. Magi­strates will meet with many things to provoke passi­on; difficulties in business, multitudes of imploy­ment, cros sand mutinous distempers in ill-disposed people, prophanations and dishonors done to the name of God (which exceedingly stirred Moses himself, Exod. 32.19.) therefore they had need have milde and composed spirits; patience is the effect of power, Numb. 14.17, [...]8.

Thus he lived in his private capacity, a dear Husband, a tender Father, a faithful friend, a sin­cere Christian: Thus he lived in his publick capa­city, a wise, zealous, self-denying, publick-hearted, meek-spirited Magistrate.

And now as he said, oportet imperatorem stan­tem mori— And another, Episcopum concionantem, that it was honourable for a Commander to die in his Arms, and a Bishop in his Pulpit: So the Lord ordered the death of our dear Brother with this circumstance of honor in it, that he died a Magi­strate in his Office; Aaron was stripped of his Sa­cerdotal Ornaments on the mount, where he was called to die, Num. 20.25, 26. And this our Bro­ther did put off his Robe to put on his Shrowd; his Magistracy yeelded to his mortality.

His death was sudden in it self, so was old Elies, a good man; but it is not sudden to a Beleever, whose holy life fits him or it; for sanctity is a bet­ter [Page 31]preparation unto death then sickness. It is all one if a man come to heaven, whether it be by a Jour­ney or by a Rapture, as Paul was caught up thither, 2 Cor. 12.3, 4.

Well, he is with Christ, which is best of all, though we be without him; the care of his friends must be by moderation of sorrow to testifie their assured hope of his happiness. And the care of the Town must be to testifie their love unto him, with chusing a wise, holy, faithful, zealous man to succeed him, who may carry on those good works, which he had the happiness to begin, but not to finish by reason of a greater happiness.

We leave him with our Apostles Motto upon him, To him to Live was Christ, and therefore to Dye was Gain.