Death's Advantage; Opened in a SERMON PREACHED The last Summer at Northampton, AT THE FUNERAL OF Peter whaley Esq Then Mayor of the said Town.  
And now upon the earnest desires of his Friends published by Edward Reynolds, D.D.  
LONDON Printed by Tho Newcomb for George Thomason, and are to be sold at his Shop at the Rose and Crown in Paul's Church yard, 1657.   

To the Honourable John Crew Esq;  
SIR,  
HAving been prevailed with by the earnest desires of those who were nearly related unto that worthy Gentleman, at whose Funeral this Sermon was preached, to let it, (after it had been itself so long buried) something unseasonably revive and go abroad into the world; I have taken the boldness to prefix so honourable a name as yours before it, upon a double account; one relating unto the deceased Gentleman, the other unto myself. For the former, if we may take the character of a wise and worthy man by the affection which he beareth, and choice which he maketh of eminent Examples, whose prudence and piety to follow, I may truly, and therefore without flattery to you or him pronounce this dear Friend now with God, a very wise, and a very good man, having been frequently an earwitness of the singular Honour he did bear to your person (in mentioning of whose zeal and care to promote the glory of God, the truth of the Gospel, the interest of Religion, and good of your Country, he did greatly delight to expatiate) and whom he did propose to himself as a special pattern for his imitation. For mine own part, as I have the same reasons which moved him, to bear an honourable and high esteem towards your person, and the gifts and graces of God bestowed upon you; so you have by your abundant favours to me, and particularly your earnest and solicitous endeavours to have preserved my Station in the University, when changes in the State caused changes there, laid so great a debt upon me, as I have no way to discharge, but only by putting you over to the best Paymaster, and in my prayers commending you unto him, who doth not forget your labour of love. To his gracious Protection I commend you, and all the branches and interests of your Family, and remain,  
Your humble and most obliged Servant, ED. REYNOLDS.   

THE Gain of Death.  PHIL. 1.21. 
For to me to live is Christ, and to die is Gain.  
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 endeavour 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, verse. 14. And although some indeed had evil and envious intentions to reproach his Apostleship, and to add affliction to his bonds, yet Christ being preached, he did rejoice 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 yield to God's 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 glorify him; and if I die, my death will not only 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 straight betwixt two, which to choose: 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 die, 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 die is gain. Some others make them but one proposition, thus, In life and in death, or whether I live or die, 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 Believer, 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 solicitous 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. In him we live and move, and have our being, Act. 17.28. He form 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, joh. 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 joined 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 virtue 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 meat is the matter on which life feedeth, 
Aug. Tract. 26 in Joan. Euseb. count. 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 offered 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 Believer, in which respect he is said to live in us, and to be form and fashioned in us, as the child is shaped in the womb of the Mother, Gal. 4.19. and this both as forma essentialis, the very soul that actuateth a believer, 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 die we must die to him; because for this end he both died and risen again, that he might be the Lord both of the dead and of the live, Rom. 14.7, 8, 9 therefore as by bringing forth much fruit we do glorify the Father, Job. 15.8. so also do we thereby honour the Son, out of whose fullness 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, employments 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 wills, 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 only 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 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 honour 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 own 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 ourselves 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 Master's use, and prepared unto every good work, 2 Tim. 2.21. To value our life not chiefly for itself, but for the service which therein we are to do unto our Lord: I count not my life, saith the Apostle, dear unto myself, 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 Cruse. 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, employments, 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 than 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 risen 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 inquire 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 believe he is precious, 1 Pet. 2.7. To others he is a stone of stumbling, and a rock of offence, and his Gospel a savour of death unto death. He is not at all in their thoughts or cares to please or glorify 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 honour. 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 kind and flartering words concerning Death; That it is the end, solution, period, remedy of all our cares, sorrows, labours, fears; a Debt, a Tribute, a Sleep, an Harbour, 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 man's Substance, His house knows him no more, Job 7.10. His Lands, his Place, his Tenants, Rents, Revenues 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 money in his purse, the corn in his Barns, the  in his fields, the  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 judgement, leaveth a man no more land than his grave, no more  than his , no more house than his Coffin. No difference but this; in the one Judgement possibly a stranger, in the other a Son, or a Kinsman succeeds; but as to a man's 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 man's self, no hand left to work, no head left to contrive; it tears a man asunder ●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 strength, of a man's 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 liar. Death is Gain, and Gain we must find in it before we leave it.  
First, Let us take it at the worst view which a Believer 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 cries he prayed once and again, O my Father, if it be possible let this cup pass from me. You may not without show 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 show us any good, are , and draw in their friendship. Laban though jacob's Father in law, grudged him the benefit of that bargain which himself had before most willingly consented unto; Joab was Absoloms' friend, yet Absolom burned 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 Garlic; the neatness of an Enemy make a good man the better. And therefore the wise Roman, when Carthage the Emulous City of Rome was destroyed, said truly, Now our affairs are in more danger and hazard then ever before. When Saul, David's 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 account, more solicitous 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 Lion's enemies to Daniel? yet they were rebuked; When a man's 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 overruled their hearts, that they could not hurt him. Saul, David's Father-in-law, persecutes him; and Achish the King of Gath, from whence Goliath came, whom David had not long before slain, and who could not but for that reason be hated at that place, giveth 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 find 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 Pharaoh 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 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 venom 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 Child in her arms to carry it to the Mother; it is a depositary entrusted with the custody of the body, and shall give an exact account 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 Christ's grave, Joh. 20.12. They keep the Saints not only in their ways, but in their graves. The Jailor 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 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 believer by Christ, it is so far altered, that it is become part of his dowry and portion, numbered 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 toilsome labours, which we were, by the curse pronounced against Adam, subject unto. It is a kind of Canaan, a Rest, a Sabbath unto believers; writ saith the Lord from heaven to his Apostle, Blessed are they that die in the Lord, for they rest from their labours, Rev. 14.13. they enter into peace, they rest in their beds, Isa 57.2.  
1. They rest from the toilsome 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 Athletic employment. This body of lust being destroyed, they are made perfect. Heb 12.23. As Ivy which hath gotten its roots into ●ll the joints of a wall, can never he qu●●e killed, till the wall itself be demolished; so sin and corruption 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 combat was nothing to the messenger of Satan, to the roar of that Lion; how rampant and outrageous 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 God's afflicted people can abundantly testify, insomuch that their soul chooseth strangling, as Job speaks, Job 7.15. Now being by death translated into Abraham's bosom, they are far removed out of Satan's reach; he was thrown down from heaven, and can never shoot up any darts, or come near any of God's 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 itself; those hard conflicts which the heart hath against corruption to keep itself 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 find 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 brought 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 God's 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 numbered among the Nations, living by different and contrary Laws; and hence it is that the world hates us, 1 Pet. 2.11. joh. 15.19. Numb. 23.9. 1 joh. 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 Patriarches 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. 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 than 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 Banqueting-house, to better company, where we shall see, and know, and love, and possess Christ perfectly, and herein is the answer of Christ's 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 itself into the Dead Sea; but spiritual 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 thorough; 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 relics and remainders safe for a glorious resurrection, will give a faithful and a just account 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 departed, and go in peace.  
We see the Paradox cleared, the difficulty removed; the gain demonstrated; only we must remember it is not gain to all, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Believers as such, and therefore only to them. To wicked and impenitent sinners that die in their sins, death is a King of terrors, Job 18 14. A Jailor, a tormentor, with his keys, his shakels, his hot iron, his halter, his axe, his gibbet. 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 die 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 show 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 signify nothing in another: Such is worldly wealth, current here, but is not returnable or transportable into another world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. De Nino Phoenix 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 sigh 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 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 physic is desirable, not per se, but in order unto health; and dangerous chargeable voyages by Sea, are not in themselves beneficial at all, but only 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 departed in peace, Luk. 2.29, 30. and so our Apostle here, I desire to departed, 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 shipwreck 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 Northwest passage, it ever proved unsuccessful; our times are in God's 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 believers. If the Apostle live, he shall serve Christ; if he die he shall enjoy him; if he live, he shall glorify him by his ministry, if he die, he shall glorify 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 die, being in both equally miserable; If he live, he increaseth his sin; if he die, he entereth 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 rejoice 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 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 Eulogies, as the Painter did Agamemnon's 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 find him to be as Aristotle's character is of his honest man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a foursquare 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 testify.  
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 wholesome, 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 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 candour 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 compliment, that can bow handsomely, and promise emphatically, and speak plausibly, and forget all; but he was serious and cordial in his affection. Some men's love is like some plants in the water, which have broad leaves on the surface of the water, but scarce any root at all; like Lemons cold within and hot without; full expressions, empty intentions, speak loud, and do little. Like Drums and Trumpets, and Ensigns in a battle, which make a noise and a show, 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 only an ardent but a prudent love was not only affectionate to intent good, but able to counsel and contrive 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 men's love is like some flowers, which open only towards the Sun, which come out only in the hottest seasons, like the loadstone that points only one way, and bend only 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 household of faith, yet he had learned of the Apostle to do good to all men, and to speak evil 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; like a Mercury Statue, which shows the way to others, but stands still itself; like a whetstone which sharpeneth the knife, but is blunt itself. If thou be wise, saith Solomon, be wise for thyself. Many men are like Plutarch's Lamiaes, which had eyes for abroad, but were blind 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 Cinnamon tree, which lets not out all its sap into leaves and 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 pieces itself, though it helped others to the shore? Like those that built the Ark for Noah, and were drowned themselves. Herein therefore he shown 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 employments, the cares of Martha upon him, was yet specially mindful of Mary's 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 nicknamed preciseness, and he that departed from evil made himself a prey, Isa. 59.15. Temporibusque malis ausus es esse bonus, did dare to be good in bad times. Religion sometimes is like oil, 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 than he was, so he continued a steady Christian, a ship well balanced 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. Christian's 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, Abraham's faith, Mary's love, David's devotion, Solomon's 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 quickened with zeal for God's 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 his own life, may easily despise another man's. But by the way, it were well if the despisers of Ordinances would consider that little children who play the wantoness with their meat, are likely not long after to know what difference there is between a smarting rod, and a wholesome dinner. We may have Ordinances taken away from us too soon, let not us take them away from ourselves.  
We have viewed him in his private capacity as a Christian; if we consider him in his public as a Magistrate, we shall find 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 vessels thereon, Ezek. 15.3. to such things Magistrates are compared, Isa. 22.23, 24. But our Brother was like the Walnut 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 publicly. Tully derided Heraclid●s Temnites that he lived to old age, and never attained those honours 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 public nature. It is noted for the honour of Alphenus Varus 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 entered 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 public employments 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 public spirit very ready to en tertain and promote every thing which tended to the general good.  
Some men are like the Prophet's Vine, Hos. 10.1. bring fruit only 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 public, as natural bodies will forsake their own proper motions to prevent a public breach upon the universe. Pompey being dissuaded from an expedition hazardous to himself, but useful to the public, 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 mild 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 child, to be the Ruler of Israel, Psal. 131.1, 2. Magistrates will meet with many things to provoke passion; difficulties in business, multitudes of employment, cross sand mutinous distempers in illdisposed people, profanations and dishonours done to the name of God (which exceedingly stirred Moses himself, Exod. 32.19.) therefore they had need have mild 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 public capacity, a wise, zealous, selfdenying, 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 honour 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 ; his Magistracy yielded to his mortality.  
His death was sudden in itself, so was old Elies, a good man; but it is not sudden to a Believer, whose holy life fits him or it; for sanctity is a better 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 testify their assured hope of his happiness. And the care of the Town must be to testify their love unto him, with choosing 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 Die was Gain.  
FINIS.